Mentioning the modes of recitation for the word ((An'amta)) and whether it is permissible to recite with these Quranic modes among the general public?

It is necessary that the Noble Qur'an be recited with respect, without altering it in any way. Second, the reciter is suspected of not knowing, if he does not know what he knows. If a person were to recite to him, for example, with a recitation different from that in his mushaf, he would likely attack him, perhaps strike him, or perhaps expel him from the mosque. The Qur'an is highly respected among the general public, and it is with us, praise be to Allah. But if you come with what the common person does not know, woe to you from him! And this is a harm, that people look down upon you and say, "This man has no good in him; he does not know and does not recite." Yes, now if you recite before the common person he says, "This man does not know; he is adding instead of reciting to them. Why does he not recite to them with the kasrah? Yes?" The third harm is that if you recite before the common people and the common person thinks well of you, and says, "He has not recited except with knowledge," then he tries to imitate you another time, he may make a mistake, and then he recites the Qur'an not according to the recitation of the mushaf, nor according to the recitation of the one who recited it, and this is a harm. For this reason, Ali (may Allah be pleased with him) said: ? And Ibn Mas'ud said: . What did 'Umar ibn al-Khattab do to Hisham ibn al-Hakam when he recited in Surat al-Furqan with a recitation that 'Umar had not heard? Yes, he grabbed him, struck him, and disputed with him, and denied his recitation until they reached the Prophet (peace and blessings be upon him), and he said because the Qur'an was originally revealed in seven modes. So if 'Umar (may Allah be pleased with him) did what he did to a Companion, what do you say about a common person who hears you recite other than your recitation? Yes? Woe to you from him! And praise be to Allah, as long as the scholars agree that it is not obligatory for a person to recite with every mode, and that if he restricts himself to one of the recitations, there is no harm, he has calmed the fitnah and its causes.