What is the ruling on rebuking one who recites in an unusual recitation during the prayer?

The questioner : And in the second unit of prayer, he recited according to Warsh, and I disapproved of that after the prayer? So I do not know what you would say?

The Shaykh : I do not remember, but. If this disapproval occurred, it is because it is strange for the general praying congregation,

Another questioner : This is a point.

The Shaykh : Yes, this is the requirement of jurisprudence. Just as we are obligated to address people according to the capacity of their minds, so it is necessary that we address them regarding matters of Islamic sacred law. In al-Bukhari’s *Sahih*, there is a chapter whose meaning is: “Not every hadith is to be narrated to the common people.” He cited as evidence for this the story of Mu’adh ibn Jabal when he was the companion of the Prophet (peace and blessings be upon him). The Prophet said to him, “O Mu’adh, shall I not give you good news?” He called him three times, and each time Mu’adh said, “Yes, O Messenger of Allah.” The Prophet said: Allah has forbidden his body to the Fire. Mu’adh said, “O Messenger of Allah, shall I not give the people good news?” The Prophet said: From this hadith, al-Bukhari took the heading he placed for this hadith: “Not every hadith is to be narrated to the common people.” We see, with great regret, a clear contradiction of this jurisprudence of al-Bukhari in his *Sahih* in many occasions, whether related to jurisprudence and hadith on one hand, or related to recitations that the majority of praying people do not know on the other hand. We often hear some guides and preachers mention the authentic hadith: “Whoever dies while testifying that ,” and then they do not explain this hadith or add any commentary to it such that this hadith is not misunderstood contrary to what the Messenger (peace be upon him) intended when he answered Mu’adh in the previous hadith: “Shall I not give the people good news?” He said, “No, lest they become complacent.” These preachers or guides, when they utter this hadith—“Whoever dies while testifying that ”—mean that they are encouraging people to become complacent regarding the testimony. Such a remembrance or preaching may be among the causes of people neglecting the performance of the obligatory duties, thinking that whoever says “La ilaha illa Allah” will enter Paradise. Among the virtues of the reports narrated from some of the Salaf is that he said, in a commentary on such a hadith, that “La ilaha illa Allah” is undoubtedly the key to entering Paradise, but every key must have teeth. He was indicating that it is necessary to act in accordance with the implications of this testimony. Therefore, we hold that we should not surprise people with matters that are strange and anomalous for them, even if they may not be anomalous in themselves. So I take this as an opportunity and advise our brothers who have specialized, and praise be to Allah, and this is something that delights and pleases us, in the study of the Qur’an and the recitations transmitted in the recitation of the Qur’an. This is something that pleases us, as we said. But I do not want the common people to be surprised, in the mosques that gather the near and the far, the knowledgeable and the ignorant, because people are enemies of what they do not know. So if, for example, he wants to recite in a certain recitation, and out of necessity for education, I say it is necessary that he present an introduction before that so as not to startle what is not in their calculation. This is from one aspect. From another aspect, we see some of the reciters whom we meet and benefit from their knowledge, who have read in the books of recitations that it is not permissible to combine one recitation with another in one prayer, for example, or one recitation. I say this within the limits of what I know, and above one who knows is the All-Knowing. It has a face of validity and it has no face of validity from another perspective.
As for the face of validity, it is what some reciters do today, who recite the same verse in one way, then repeat it in a second, third, and fourth way, until they may combine the seven recitations, if not the ten. This, without a doubt, was not the practice of the Messenger (peace be upon him), nor was it the practice of the righteous Salaf. So such a combination is a reprehensible combination. As for a person reciting, for example, ten verses of the Qur’an or a surah in the prayer, and reciting some verses in the recitation of Hafs and others in the recitation of Warsh, and so on, we see no impediment to this. Even if some of these reciters whom we referred to have read that this is fabrication (talfiq) and this is not permissible, and I have answered in this regard that some fabrication is permissible and some fabrication is not permissible. What is not permissible is what we mentioned just now: taking from every school whatever we desire. But if the intended meaning of fabrication is that we combine a recitation established from the Prophet (peace and blessings be upon him) with another recitation that is like the first in terms of establishment, we know that the schools and recitations branched out from the Prophet (peace and blessings be upon him), and he was not on one of the schools, whether jurisprudential, recitational, or ornamental, if that expression is correct. I mean that the Prophet (peace and blessings be upon him) sometimes recited this way and sometimes recited that way. So if the reciter sometimes recites this way and sometimes that way, we cannot say he has innovated, because we have no evidence that this type of recitation is an innovation. But I return to say that it is not good to surprise people with what they do not know and what they do not understand. Perhaps this is sufficient for a people who believe. And peace be upon you.

The presenter : May Allah reward you with good. Peace be upon you and the mercy of Allah and His blessings.