successively, passed down from the younger generation to the elder, without any discrepancy among the written copies or the transmitters. Rather, it has been preserved by Allah’s preservation until the Day of Resurrection.

However, there are recitations outside this codex, upon which Uthman ordered the codices to be standardized. These recitations are authentically established from those who recited them from the Prophet, peace and blessings be upon him, but Qur’an reciters technically classify them as irregular, even though they are authentic.

The scholars, may Allah have mercy on them, differed concerning these irregular recitations on two matters:

The first matter: Is it permissible to recite them within the prayer and outside it, or is it not permissible?

The second matter: Do they constitute evidence for legal rulings, or do they not constitute evidence? Some held that they are not evidence, while others held that they are evidence.

The soundest view is that, if such a recitation is authentically established from the Companion who recited it, then it is traced back to the Messenger of Allah, peace and blessings be upon him, and is therefore evidence. It is also valid to recite it in the prayer and outside the prayer, because it has been authentically transmitted in a connected chain back to the Messenger of Allah, peace and blessings be upon him.

However, we should not recite it before ordinary people, because reciting it before them would cause tribulation and confusion, diminish reassurance in the Noble Quran, and weaken confidence in it. There is no doubt that this may affect one’s creed, let alone one’s actions. The discussion, however, concerns a person reciting privately, or reciting among students of knowledge who understand the true nature of this matter.

If someone were to say: “If the recitation is authentic, and you regard the prayer as valid