Hafs an Asim's position as the overwhelmingly dominant reading in practical use today owes a great deal to a specific and comparatively recent editorial decision: the 1924 Cairo edition of the Quran, produced under the auspices of King Fuad I of Egypt with the involvement of leading Egyptian religious scholars, adopted the Hafs transmission as its basis, and this edition's wide distribution and considerable prestige across the Arabic speaking and broader Muslim world made it, in effect, the template most subsequent mass printed Qurans followed.
The rise of print technology, and later of broadcast and recorded recitation, amplified this effect considerably, since a reading fixed in one influential printed and broadcast standard reaches vastly more people than any local variant transmitted only through in person teaching, a dynamic that has narrowed the everyday visibility of the other six canonical readings even though none of them lost any formal religious standing. This history means that Hafs an Asim's dominance is properly understood as a matter of printing history, colonial and postcolonial religious institutional influence, and the technology of mass reproduction rather than as evidence that the other six qira'at were ever considered less authentic or less correctly transmitted.