Recitation Of Variant Readings In Salah?
As far as Qirat differences relating to dialect are concerned, there is no issue in whatever dialect one recites Quran. As far as those differences are concerned which impact the meaning (or ‘ matan ‘) of Quran , they will be treated the way we treat Hadith literature. In the light of Quran 75:16-19 , Prophet Muhammad (sws) was directed to follow last recital after it had been read to Him. Other Qirats’ status should be the same as that of other akhbar-i-ahad , neither do they add anything to the religion, nor do they remove anything from the religion. Neither reciting other Qirats will make them Quran, nor will they replace Quran. If someone recites those Qirats at an individual level, i t cannot be called Quran. From a principle stand-point , when a secondary source of knowldge (e.g. Hadith ) is considered equal to Primary source of knowledge (i.e. Quran and Sunnah ) , then this is considered Gumrahi ( Deviance ) in our epistemology. And w hen a group of people recite these Qirats under assumption that all these Qirats are same and they equate akhbar-i-ahad Qirat with Arza-e-Akhira Qirat , then this would be a major deviance ( zalalat/fikri gumrahi ). However, the person who is following this practice has his own arguments in considering them equal and is doing so in all honesty ( on the face of it ) therefore, we will not put any label on the person and treat this as a matter of education and continued academic discourse . This is the same ruling which is also applies to a group when they equate ahadith obtained through Akhbar-i-Ahad with Quran & Sunnah, and consider them a separate and indepenent source of religion. Please refer to the video below from 15:35 to 21:34 and from 32:38 to 34:13 https://youtu.be/qULUsTQ_Wzk?t=935