⚠️ [**Shaytan Threatens You with Poverty]

🔘Allah (ﷻ) said:**

﴿ ٱلشَّیۡطَـٰنُ یَعِدُكُمُ ٱلۡفَقۡرَ وَیَأۡمُرُكُم بِٱلۡفَحۡشَاۤءِۖ وَٱللَّهُ یَعِدُكُم مَّغۡفِرَةࣰ مِّنۡهُ وَفَضۡلࣰاۗ وَٱللَّهُ وَ ٰ⁠سِعٌ عَلِیمࣱ﴾

“Satan threatens you with poverty and commands you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and all-Knowing.” [Surah Al-Baqarah: 268]

⭐️Sufyan al-Thawri said:

لَيْسَلِلشَّيْطَانِسِلَاحٌعَلَىالإِنْسَانِمِثْلُخَوْفِالفَقْرِ،فَإِذَاقَبِلَذَلِكَمِنْهُأَخَذَفِيالبَاطِلِوَمَنَعَمِنَالحَقِّوَتَكَلَّمَبِالْهَوَىوَظَنَّبِرَبِّهِالسُّوءَ،وَهُوَمِنْأَعْظَمِالآفَاتِعَلَىالدِّينِ.

“Satan has no weapon against a person like the fear of poverty. When someone accepts that from him, they start engaging in falsehood, withholding from the truth, speaking based on desires, and thinking ill of their Lord. This is one of the greatest afflictions upon religion.”🔥**It is reported that Shaytan says:

ما غَلَبَنِي ابنُ آدَمَ فَلَنْ يَغْلِبَنِي فِي ثَلَاثٍ، آمُرُهُ أَنْ يَأْخُذَ المَالَ مِنْ غَيْرِ حَقِّهِ وَيُنْفِقَهُ فِي غَيْرِ حَقِّهِ وَيَمْنَعَهُ مِنْ مُسْتَحِقِّهِ.

“The son of Adam will never overpower me in three things: I command him to take wealth unjustly, to spend it unjustly, and to withhold it from those who are deserving of it.”**

📚 [Mawārid al-ẓamʾān li-durūs al-zamān, khuṭab wa-ḥikam wa-aḥkām wa-qawāʿid wa-mawāʿiẓ wa-ādāb wa-akhlāq ḥisān (4/598)].

🖊️ Imam Burhan Al-Dīn al Biqā’ī (d. 885 AH رحمه الله) said:

كَأنَّهُقالَ: هَذامالايُشَكُّفِيهِفَمالِلنُّفُوسِلاتُوجَدُغالِبًاإلّاشَحِيحَةًبِالإنْفاقِ-:

It is as if Allah (ﷻ) is saying [in the verse]: This [the reward of spending mentioned in the previous verse] is something that is not to be doubted, so why do souls not usually act except with stinginess in spending?

﴿الشَّيْطانُ﴾أيِالَّذِياسْمُهُأسْوَأُالأسْماءِ،فَإنَّهُيَقْتَضِيالهَلاكَوالبُعْدَ،وأحَدُالوَصْفَيْنِكافٍفيمُجانَبَتِهِفَكَيْفَإذااجْتَمَعا!

[The reason is:] “Satan”—the one whose name is the worst of names, as it implies destruction and distance (from Allah’s mercy). Either of these characteristics alone would be enough to warrant avoiding him, so how much more so when both are combined!

﴿يَعِدُكُمُالفَقْرَ﴾المانِعَمِنَالإنْفاقِ. قالَالحَرالِّيُّ: الَّذِيلِخَوْفِهِتَقاطَعَأهْلُالدُّنْياوتَدابَرُواوحَرَصُواوادَّخَرُوا.

He threatens you with poverty—the poverty that prevents one from spending. Al-Harali said: It is this fear of poverty that causes the people of the world to sever ties, turn against one another, become greedy, and hoard wealth.

وكُلُّذَلِكَلايُزِيلُالفَقْرَ،كُلُّحَرِيصٍفَقِيرٌولَوْمَلَكَالدُّنْيا،وكُلُّمُقْتَنِعٍ غَنِيٌّ،

Yet none of this removes poverty. Every greedy person is poor, even if he owns the whole world, while every content person is wealthy.

ومِن حَقِّ مَن كانَ عَبْدًا لِغَنِيٍّ أنْ يَتَحَقَّقَ أنَّهُ غَنِيٌّ بغنى سَيِّدِهِ،

It is rightful of anyone who is a servant to the One who is wealthy to realize that He is the One who enriches His servant.

فَفي خَوْفِ الفَقْرِ إباقُ العَبْدِ عَنْ رَبِّهِ؛ والفَقْرُ فَقْدُ ما إلَيْهِ الحاجَةُ في وقْتٍ مِن قِيامِ المَرْءِ في ظاهِرِهِ وباطِنِهِ. انْتَهى.

Fear of poverty is like a slave fleeing from his Master; true poverty is the loss of what is needed at a particular time for the maintenance of a person, both outwardly and inwardly.” End of the quote.

📚 [Nazm Al-Durar]

💎[Belief in Qadar Requires Both Taking Action & Putting Trust on Allah]
Allah (عز وجل) said:

{قُلْلَنْيُصِيبَنَاإِلَّامَاكَتَبَاللَّهُلَنَاهُوَمَوْلَانَاوَعَلَىاللَّهِفَلْيَتَوَكَّلِالْمُؤْمِنُونَ} [التوبة: 51]

Say: "Nothing shall ever happen to us except what Allah has ordained for us. He is our Mawla (Lord, Protector and Supporter)." And in Allah let the believers put their trust.” [At-Tawbah: 51]

The Tabi'i, Muslim bin Yasar (رحمه الله) said:

«الكَلَامُفِيالقَدَرِوَادِيَانِعَرِيضَانِ،يَهْلِكُالنَّاس،لَايُدْرَكُغَوْرَهُمَا.

"Speaking about predestination (Qadar) is like two vast valleys that people perish in without comprehending their depths.

فَاعْمَلْعَمَلَرَجُلٍيَعْلَمُأَنَّهُلَايُنْجِيهِإِلَّاعَمَلُهُ،وَتَوَكَّلْتَوَكُّلَرَجُلٍيَعْلَمُأَنَّهُلَايُصِيبُهُإِلَّامَاكَتَبَاللَّهُلَهُ».

So, act as a man who knows that nothing will save him except his deeds,
and trust (in Allah) as a man does who knows that nothing will befall him except what Allah has written for him."

📚[Tafsir Ibn Abi Hatim]

?Seeing Our Tests to be For Our Own Good

Allah (تعالى) says:

-{ قُللَّنيُصِيبَنَاإِلَّامَاكَتَبَاللَّهُلَنَا }-

"Say, 'Nothing will afflict us except what Allah has decreed for us'". (Al-Tawbah: 51)

Al-Raghib commented:

‏« عبَّربقوله: "لنا" ولميقل: "علينا"
‏تنبيهًاعلىأنَّالذييُصيبنانَعدُّهنعمةلانقمة ».

"He used the term 'for us' and not 'against us' to indicate that what afflicts us is considered a blessing, not a curse."

[This interpretation is mentioned by Al-Hafidh in "Fath al-Bari" (11/626).]

Al-Biqa’i (رحمه الله) said:

ولَمّاكانَقَضاءُاللَّهِكُلُّهُخَيْرًالِلْمُؤْمِنِإنْأصابَتْهُسَرّاءُشَكَرَوإنْأصابَتْهُضَرّاءُصَبَرَ،عَبَّرَبِاللّامِفَقالَ: ﴿لَنا﴾أيْ: لايَقْدِرُعَلىرَدِّهِعَنّاإلّاهوسُبْحانَهُ:

Since the decree of Allah is all good for the believer—if prosperity befalls them, they give thanks, and if adversity strikes, they are patient—He expressed it with 'for us,' meaning no one can avert it from us but Him, Exalted is He:

﴿هُوَ﴾أيْ: وحْدَهُ﴿مَوْلانا﴾أيِ: القَرِيبُمِنّاالَّذِييَلِيجَمِيعَأُمُورِنا،لاقَرِيبَمِنّاسِواهُ،فَلَوْأرادَلَدَفَعَعَنّاكُلَّمُصِيبَةٍ؛لِأنَّهُأقْرَبُإلَيْنامِنها،لاتَصِلُإلَيْنابِدُونِعِلْمِهِوهوقادِرٌ،

'He' meaning only He 'is our Protector,' the One close to us who oversees all our affairs, with no one closer to us than Him. If He wished, He could avert every misfortune because He is closer to us than it, nothing reaches us without His knowledge, and He is capable.

فَنَحْنُنَعْلَمُأنَّلَهُفيذَلِكَلَطِيفُ سَرِيرَةٍ تَتَضاءَلُ دُونَها ثَواقِبُ الأفْكارِ وتَخْسَأُ عَنِ الإحاطَةِ بِتَحْقِيقِها نَوافِذُ الأبْصارِ فَنَحْنُ لا نَتَّهِمُهُ في قَضائِهِ لِأنّا قَدْ تَوَكَّلْنا عَلَيْهِ وفَوَّضْنا أُمُورَنا إلَيْهِ، والمُوَكِّلُ لا يَتَّهِمُ الوَكِيلَ

We know that in His decree is subtle kindness, beneath which the intensity of thoughts diminish and the insight of vision fails to grasp, so we do not accuse Him in His decree because we have relied upon Him and entrusted our affairs to Him, and one who entrusts does not suspect the trustee.

﴿وعَلى اللَّهِ﴾ أيِ: المَلِكِ الأعْلى لا غَيْرَهُ ﴿فَلْيَتَوَكَّلِ المُؤْمِنُونَ﴾ أيْ: كُلُّهم تَوَكُّلًا عَظِيمًا جازِمًا لا مَعْدِلَ عَنْهُ، فالفَيْصَلُ بَيْنَ المُؤْمِنِ والكافِرِ هو إسْلامُ النَّفْسِ إلَيْهِ وحْدَهُ بِلا اعْتِراضٍ عَلَيْهِ يُقَلِّبُها كَيْفَ يَشاءُ ويَحْكُمُ فِيها بِما يُرِيدُ.

'And upon Allah' meaning the Supreme King, none other, 'let the believers rely' meaning all of them should rely with absolute and unwavering trust, for the distinction between the believer and the disbeliever is the submission of the self to Him alone, without any objection, letting Him alter it as He wishes and rule it as He wills.”

? Ettiquettes of Du’ā from the Supplication of Ayyub (عليه السلام):

Allah تعالى said:

﴿وَأَيُّوبَإِذْنَادَىرَبَّهُأَنِّيمَسَّنِيَالضُّرُّوَأَنْتَأَرْحَمُالرَّاحِمِينَ (٨٣)﴾ [الأنبياء: ٨٣]

**"And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and you are the Most Merciful of the merciful'" (Al Anbiyā’ 21:83)

?️Ibn al** Qayyim (رحمه الله) said in Al Fawā’id:

جمعفيهذاالدعاءبين: حقيقةالتوحيد،وإظهارالفقروالفاقةإلىربه،ووجودطعمالمحبةفيالتملُّقله،والإقرارلهبصفةالرحمة،وأنهأرحمالراحمين،والتوسلإليهبصفاتهسبحانه،وشدةحاجتههووفقره.

“This supplication encapsulates: [1] the reality of monotheism, [2] showing a sense of poverty and neediness towards his Lord, [3] the presence of the delight of love in pleading to Him, [4] the acknowledgment of Allah’s attribute of mercy, affirming that He is the Most Merciful of the merciful, and [5] appealing to Him through His attributes along with the supplicant’s extreme need and poverty.

‎ومتىوجدَالمبتلىهذاكُشِفتْعنهبلواه.

When the afflicted person displays these qualities in their supplication, their trial is lifted.”

?The 4️⃣ Stipulations for Getting the Full Effect of the Qur’ān (2)

*?️ Ibn al Qayyim then explains these four stipulations one by one:*

فقولُه: ﴿إِنَّفِيذَلِكَلَذِكْرَى﴾: إشارةٌإلىماتقدَّمَمنأولالسورةِإلىهاهنا،وهذاهوالمؤثِّرُ.

*1️⃣ So His statement, "Indeed, in that is a reminder," points to what was mentioned from the beginning of the Surah up to this point, and this is the cause.*

وقولُه: ﴿لِمَنْكَانَلَهُقَلْبٌ﴾: فهذاهوالمحلُّالقابلُ،والمرادُبهالقلبُالحيُّالذييَعْقِلُعنالله؛كماقالتعالى: ﴿إِنْهُوَإلاذِكْرٌوَقُرْآنٌمُبِينٌ (٦٩) لِيُنْذِرَمَنْكَانَحَيًّا﴾ [يس: ٦٩ - ٧٠]؛أي: حيَّالقلبِ.

*2️⃣ And His statement, "for whoever has a heart" refers to the receptive subject, meaning a living heart that understands from Allah, as Allah says, "It is but a reminder and a clear Qur'an to warn whoever is alive [Ya-Sin: 69-70]," that is, one with a living heart.*

وقوله: ﴿أَوْأَلْقَىالسَّمْعَ﴾،أي: وجَّهسمعَهوأصغَىحاسَّةَسمعِهِإلىمايُقالله،وهذاشرطُالتأثُّربالكلام.

*3️⃣ And His saying, "or who listens," means directing his hearing and focusing his sense of hearing on what is being said to him, and this is the condition for being affected by the speech.*

وقوله: ﴿وَهُوَشَهِيدٌ (٣٧)﴾،أي: شاهدُالقلبِحاضرٌغيرُغائبٍ. قالابنقتيبة: استمعَكتابالله،وهوشاهدُالقلبوالفهم،ليسبغافلٍ ولا ساهٍ. وهو إشارةٌ إلى المانع من حصول التأثير، وهو سهوُ القلب وغيبتُه عن تعقُّلِ ما يُقال له والنظرِ فيه وتأمُّلِه.

4️⃣ And His saying, "while he is present [minded]," means with a heart that is attentive and not absent. Ibn Qutaybah said: ‘He listens to the Book of Allah with a heart and understanding that is present, not neglectful or distracted.’ This points to what prevents the effect, which is the heedlessness and absence of the heart from understanding, considering, and reflecting on what is being said to it.

فإذا حصل المؤثِّرُ وهو القرآنُ، والمحلُّ القابلُ وهو القلبُ الحيُّ، ووُجِد الشرطُ وهو الإصغاءُ، وانتفى المانعُ وهو اشتغالُ القلبِ وذهولُه عن معنى الخطاب وانصرافُه عنه إلى شيءٍ آخر؛ حَصَل الأثرُ وهو الانتفاعُ والتذكُّرُ".

Thus, when the cause, which is the Qur'an, and the receptive subject, which is the living heart, are present, and the condition, which is attentiveness, is met, and the impediment, which is the preoccupation and distraction of the heart from the meaning of the addressed message, is absent, then the effect, which is benefit and remembrance, occurs.”

?The 4️⃣ Stipulations for Getting the Full Effect of the Qur’ān (1)

*?️ Ibn al Qayyim (رحمه الله) said in Al Fawā’id:*

"إذاأردتَالانتفاعَبالقرآنفاجمعْقلبكعندتلاوتهوسماعه،وألْقِسمعَك،واحضُرْحُضورَمنيخاطبهبهمنتكلمبهسبحانهمنهإليه؛فإنهخطابٌمنهلكعلىلسانرسوله:

“If you want to benefit from the Qur'an, gather your heart when reciting and listening to it, and give your full attention, and be present as if Allah Himself is addressing you through it on the tongue of His Messenger:

قالتعالى: ﴿إِنَّفِيذَلِكَلَذِكْرَىلِمَنْكَانَلَهُقَلْبٌأَوْأَلْقَىالسَّمْعَوَهُوَشَهِيدٌ (٣٧)﴾ [ق: ٣٧].

Allah says, "Indeed, in that is a reminder for whoever has a heart or who listens while he is present [Qaf: 37]."

وذلكأنَّتمامالتأثيرلمَّاكانموقوفًاعلىمُؤثِّرٍمُقْتَضٍ،ومحلٍّقابل،وشرطٍلحصولالأثرِ،وانتفاءالمانعالذييمنعُمنه،

This is because the full effect depends on an (1.) effective cause, (2.) a receptive subject, (3.) a condition for the occurrence of the effect, and (4.) the absence of any impediment that prevents it.

تضمَّنَتِالآيةُبيانَذلككلِّهبأوجزلفظٍوأبينِهِوأدلِّهعلىالمُراد.

The verse succinctly and clearly encompasses all these aspects in the briefest and most precise words to convey the intended meaning.

?The Qur’ān is the best company to keep to console and counsel you throughout the trials of life and the chaos surrounding you in today’s world.

?️The great Imām, Abu Bakr Ibn Abil-Dunyā, closed his book Al ‘Uzlah on solitude and seclusion from the world’s trials with tremendous advice from Naṣr b. Yaḥyā b. Abī Kathīr (رحمهما الله), the son of a great scholar and a person of great wisdom. He said about seeking solace from the Qur’ān’s counsel in solitude:

“وَيَهِيجُمِنْحُبِّالْخَلْوَةِ: خَوْفُوُرُودِالْفِتَنِالَّتِيفِيهَاذَهَابُالدِّينِ،وَالشَّوْقُإِلَىالْمَوْتِخَوْفًامِنْأَنْيُسْلَبَالإِسْلامُ،

"From the love of solitude, there arises a fear of falling into trials that lead to the loss of religion and a longing for death for fear of being deprived of Islam.

وَيَهِيجُمِنْحُبِّالْخَلْوَةِ: الْوَحْشَةُمِنَالنَّاسِ،وَالاسْتِثْقَالُلِكَلامِهِمْ،وَالأُنْسُبِكَلامِرَبِّالْعَالَمِينَوَهُوَالْقُرْآنُالَّذِيجَعَلَهُاللَّهُنُورًاوَشِفَاءلِلْمُؤْمِنِينَوَحُجَّةًوَوَبَالاعَلَىالْمُنَافِقِينَ،

From the love of solitude also arises the feeling of estrangement from people, finding their speech burdensome. One finds comfort in the speech of the Lord of the Worlds, the Quran, which Allah has made a light and healing for the believers, and an argument against the hypocrites.

فَاجْعَلْهُمَفْزَعَكَالَّذِيإِلَيْهِتَلْجَأُ،وَحِصْنَكَالَّذِيبِهِتَعْتَصِمُ،وَكَهْفَكَالَّذِيإِلَيْهِتَأْوِي،وَدَلِيلَكَالَّذِيبِهِتَهْتَدِي،وَشِعَارَكَوَدِثَارَكَوَمَنْهَجَكَوَسَبِيلَكَ،

So, make it (i.e., the Qur’ān) your refuge to which you flee, your fortress by which you are protected, your cave to which you resort, your guide by which you are led, your banner, your covering, your methodology, and your path.

وَإِذَاالْتَبَسَتْعَلَيْكَالطُّرُقُ،وَاشْتَبَهَتْعَلَيْكَالأُمُورُ،وَصِرْتَفِيحَيْرَةٍمِنْأَمْرِكَ،وَضَاقَبِهَاصَدْرُكَ،فَارْجِعْإِلَى ‌عَجَائِبِ ‌الْقُرْآنِالَّذِيلاحَيْرَةَفِيهِ،

When paths become confused, matters become unclear, you find yourself perplexed about your affair, and your chest becomes constricted, then return to the wonders of the Quran, in which there is no confusion.

فَقِفْعَلَىدَلائِلِهِ مِنَ التَّرْغِيبِ وَالتَّرْهِيبِ وَالْوَعْدِ وَالْوَعِيدِ وَالتَّشْوِيقِ، وَإِلَى مَا نَدَبَ اللَّهُ إِلَيْهِ الْمُؤْمِنِينَ مِنَ الطَّاعَةِ وَتَرْكِ الْمَعْصِيَةِ،

Abide by its guideposts of encouragement and warning, divine promise and threat, and enticement, and adhere to what Allah has urged the believers to do: obey Him and abstain from disobedience.

فَإِنَّكَ تَخْرُجُ مِنْ حَيْرَتِكَ، وَتَرْجِعُ عَنْ جَهَالَتِكَ، وَتَأْنَسُ بَعْدَ وَحْدَتِكَ، وَتَقْوَى بَعْدَ ضَعْفِكَ،

For then, you will emerge from your perplexity, return from your ignorance, find companionship after your loneliness, and gain strength after your weakness.

فَلْيَكُنْ دَلِيلَكَ دُونَ الْمَخْلُوقِينَ، تَفُزْ مَعَ الْفَائِزِينَ،

Let it be your guide apart from all of creation, you will succeed with those who succeed.

وَلا تَهُذَّهُ كَهَذِّ الشِّعْرِ، وَقِفْ عِنْدَ عَجَائِبِه، وَمَا أَشْكَلَ عَلَيْكَ، فَرُدَّهُ إِلَى عَالِمِهِ، وَلا قُوَّةَ إِلا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ “.

Do not recite it as the recitation of poetry, pause at its wonders, and whatever is unclear to you, refer it back to its Knower, and there is no strength except in Allah, the Most High, the Great."

? Advice: Overcomplicating Quran Recitation was Rejected by the Imams of the Salaf (رحمهم الله) (4):

قالالإمامأبوعمروالدانيرحمهاللهفي [التحديدفيالإتقانوالتجويد] (ص89):

Imam Abu Amr al-Dani, may Allah have mercy on him, said in [Al-Tahdid fi al-Itqan wa al-Tajweed] (p. 89):

بابذكرالإفصاحعنمذاهبالأئمةفيحدالتحقيقونهايةالتجويدوماجاءعنهممنالكراهةفيالتجاوزعنذلك.

Chapter on Elucidating the Opinions of the Imams Regarding the Limit of Precision and the Extent of Tajweed, and Their Reported Dislike for Exceeding That:

اعلمواأنالتحقيقالواردعنأئمةالقراءةحدُّهأنتوفىالحروفحقوقها،منالمد: إنكانتممدودة،ومنالتمكين: إنكانتممكنة،ومنالهمز: إنكانتمهموزة،ومنالتشديد: إنكانتمشددة،ومنالإدغام: إنكانتمدغمة،ومنالفتح: إنكانتمفتوحة،ومنالإمالة: إنكانتممالة،ومنالحركة: إنكانتمتحركةومنالسكون: إنكانتمسكنة،من غير تجاوز ولا تعسف ولا إفراط ولا تكلف،علىمانبينهفيمابعد،إنشاء الله تعالى.

Know that the precision reported from the Imams of recitation entails fulfilling the rights of the letters, including (madd) prolongation in its proper place, tamkīn in its place, glottal stops if present, doubling if intensified, merging if applicable, opening if opened, imālah and harakah where warranted, and sukūn where applicable, without excess, arbitrariness, or overdoing, and without undue effort, as we will explain later, Allah willing.

فأما ما يذهب إليه بعض أهل الغباوة من أهل الأداء من الإفراط في التمطيط والتعسف في التفكيك والإسراف في إشباع الحركات وتلخيص السواكن، إلى غير ذلك من الألفاظ المستبشعة والمذاهب المكروهة فخارج عن مذاهب الأئمة وجمهور سلف الأمة، وقد وردت الآثار عنهم بكراهة ذلك، وبكيفية حقيقته“.اهـ

As for the approach taken by some ignorant performers who excessively stretch, arbitrarily dissect, and extravagantly saturate the movements and summarize the silences, among other ugly expressions and disliked methods, these are outside the practices of the Imams and the majority of the predecessors of the nation. Reports from them have conveyed their dislike for this, and its reality.”

وصلى الله على نبينا محمد وعلى آله وصحبه وسلم

And may Allah's peace and blessings be upon our Prophet Muhammad, and upon his family and companions.

ونسأل الله أن يهدي المسلمين لاتباع السنة وهدي السلف الصالح

And we ask Allah to guide the Muslims to follow the Sunnah and the guidance of the righteous predecessors.

Advice conveyed by Rabee' ibn Hadi Umair
7/5/1437 AH

? Advice: Overcomplicating Quran Recitation was Rejected by the Imams of the Salaf (رحمهم الله) (3):

وقالابنالقيمرحمهاللهفي [إغاثةاللهفان] (1/161):

Ibn al-Qayyim, may Allah have mercy on him, mentioned in [Ighathat al-Lahfan] (1/161):

“وقالالخلالفيالجامع: عنأبيعبداللهأنهقال: “لاأحبقراءةفلان”،يعنيهذاالذيأشارإليهابنقتيبة،وكرههاكراهيةشديدة،وجعليعجبمنقراءته،وقال: “لاتعجبني؛فإنكانرجليقبلمنكفانهه”.

"Al-Khallal reported in Al-Jami' from Abu Abdullah who said, 'I do not like so-and-so's recitation,' referring to the person mentioned by Ibn Qutaybah. He intensely disliked it and was amazed by his recitation and said, 'I do not like it; if there is a man who accepts it from you, forbid him.'"

وحكيعنابنالمباركعنالربيعبنأنس: أنهنهاهعنها.

It was narrated from Ibn al-Mubarak from Rabee' ibn Anas that he forbade it.

وقالالفضلبنزياد: “إنرجلاًقاللأبيعبدالله: فماأتركمنقراءته؟ قال: الإدغام،والكسر. ليسيُعرَففيلغةمنلغاتالعرب”.

Al-Fadl ibn Ziyad said, "A man asked Abu Abdullah: What should I leave from his recitation? He replied: 'Idgham (merging) and breaking. These are not known in any of the Arab dialects.'"

وسألهعبداللهابنهعنهافقال: “أكرهالكسرالشديدوالإضجاع”.

His son Abdullah asked him about it, and he said, "I dislike the excessive breaking and heavy merging."

وقالفيموضعآخر: “إن لم يدغم ولم يضجع ذلك الإضجاع فلا بأس به”.

In another place, he said, "If there is no merging and heavy merging, then it is fine."

وسأله الحسن بن محمد بن الحارث: “أتكره أن يتعلم الرجل تلك القراءة؟”، قال: “أكرهه أشد كراهة، إنما هي قراءة محدثة”. وكرهها شديدًا حتى غضب.

Al-Hasan ibn Muhammad ibn al-Harith asked, "Do you dislike that a man learns that recitation?" He replied, "I extremely dislike it. It is an innovated recitation." He strongly disliked it to the point of anger.

وروى عنه ابن سنيد أنه سئل عنها فقال: “أكرهها أشد الكراهة”، قيل له: ما تكره منها؟ قال: “هي قراءة محدثة، ما قرأ بها أحد”.

Ibn Sunayd narrated from him that when asked about it, he said, "I extremely dislike it." When asked what he disliked about it, he said, "It is an innovated recitation that no one recited with."

وروى جعفر بن محمد عنه أنه سئل عنها فكرهها. وقال: “كرهها ابن إدريس”، وأراه قال: وعبد الرحمن بن مهدي. وقال: “ما أدري، أيش هذه القراءة؟” ثم قال: “وقراءتهم ليست تشبه كلام العرب”.

Ja'far ibn Muhammad narrated from him that he disliked it. He said, "Ibn Idris disliked it," and I think he said, "and Abd al-Rahman ibn Mahdi." He said, "I don't know, what is this recitation?" Then he said, "Their recitation does not resemble the speech of the Arabs."

وقال عبد الرحمن بن مهدي “لو صليت خلف من يقرأ بها لأعدت الصلاة”.

Abd al-Rahman ibn Mahdi said, "If I prayed behind someone who recited it, I would redo the prayer."

ونص أحمد رحمه الله على أنه يعيد. وعنه رواية أخرى: “أنه لا يعيد”.

Ahmad (رحمه الله) stipulated that one should redo the prayer. There is another narration from him that he would not redo it.

والمقصود: أن الأئمة كرهوا التنطع والغلو في النطق بالحرف.

The point is: The Imams disliked pretentiousness and exaggeration in pronouncing the letters.

ومن تأمل هدي رسول الله صلى الله تعالى وآله وسلم، وإقراره أهل كل لسان على قراءتهم تبين له أن التنطع والتشدق والوسوسة في إخراج الحروف ليس من سنته.

Whoever reflects on the guidance of the Messenger of Allah, may Allah bless him and grant him peace, and his approval for each language community to recite in their manner, will understand that pretentiousness, artificial pronunciation, and obsessiveness in the articulation of letters are not from his Sunnah.”

? Advice: Overcomplicating Quran Recitation was Rejected by the Imams of the Salaf (رحمهم الله) (2)
**2-وقال محمد بن قتيبة في [تأويل مشكل القرآن] (1/42):

Muhammad Ibn Qutaybah said in [Interpretation of the Complexities of the Quran] (1/42):

“وقد كان الناس قديما يقرؤون بلغاتهم كما أعلمتك، ثم خلف قوم بعد قوم من أهل الأمصار وأبناء العجم ليس لهم طبع اللغة، ولا علم التكلّف، فَهَفَوا في كثير من الحروف وزلّوا وقرؤوا بالشاذ وأخلُّوا، منهم رجل ستر الله عليه عند العوام بالصلاح، وقرّبه من القلوب بالدين.

"In the past, people used to recite [the Quran] in their own dialects, as I have informed you. Then, generations succeeded one another from the people of the cities and the non-Arabs who did not possess a natural disposition for the language, nor knowledge of its intricacies. Thus, they made many mistakes in the letters, mispronounced, and recited in unsanctioned ways. Amongst these was a man whom Allah concealed among the common folk due to his piety, and whom He made dear to their hearts due to his religiousness.

لم أر فيمن تتبعت وجوه قراءته أكثر تخليطا، ولا أشد اضطرابا منه؛ لأنه يستعمل في الحرف ما يدعه في نظيره، ثم يؤصّل أصلا ويخالف إلى غيره لغير ما علّة. ويختار في كثير من الحروف ما لا مخرج له إلا على طلب الحيلة الضعيفة.

In those whose recitation methods I have followed and examined, I have not seen anyone more confused or more troubled than him; because he employs in one letter what he omits in its counterpart, then establishes a rule and deviates to another without any valid reason. He often chooses in many of the letters what has no proper articulation except by resorting to weak tricks.

هذا إلى نبذه في قراءته مذاهب العرب وأهل الحجاز، فإفراطه في المد والهمزة والإشباع، وإفحاشه في الإضجاع والإدغام، وحمله المتعلمين على المركب الصعب، وتعسيره على الأمة ما يسره الله، وتضييقه ما فسحه.

Furthermore, he discards in his recitation the methods of the Arabs and the people of Hijaz, excessively prolonging [sounds] and using hamza and imalah, and he is excessive in his idgham and idraj, compelling learners to adopt complex combinations, making difficult for the Ummah what Allah has eased, and constricting what He has broadened.

ومن العجب أنه يقرئ الناس بهذه المذاهب، ويكره الصلاة بها! ففي أي موضع تستعمل هذه القراءة إن كانت الصلاة لا تجوز بها؟!

It is astonishing that he teaches people these methods, yet dislikes to pray using them! So, where should this recitation be used if it is not permissible in prayer?!**

وكانابنعيينةيرىلمنقرأفيصلاتهبحرفه،أوائتمبقراءته: أنيعيد.

Ibn Uyaynah believed that whoever recited in his prayer with his [the aforementioned man's] version, or followed him in prayer, should repeat [the prayer].

ووافقه على ذلك كثير من خيار المسلمين منهم بشر بن الحارث وأحمد بن حنبل.

Many of the best among the Muslims agreed with him, including Bishr al-Harith and Ahmad ibn Hanbal.

وقدشغفبقراءتهعوامّالناسوسوقهم،وليسذلكإلالمايرونهمنمشقتهاوصعوبتها،وطولاختلافالمتعلمإلىالمقرئفيها،

The common folk and the masses are fascinated with his recitation, but this is only because of the perceived difficulty and complexity it involves, and the length of time a learner needs to spend with the reciter.

فإذارأوهقداختلففيأمّالكتابعشرا،وفيمائةآيةشهرا،وفيالسبعالطّولحولا،ورأوهعندقراءتهمائلالشّدقين،دارّالوريدين،راشحالجبينين،توهّمواأنذلكلفضيلةٍفيالقراءةوحذقبها.

When they see someone differing over the Al-Fatiha for ten days, over a hundred verses for a month, and over the long surahs for a year, and observe him at recitation with his cheeks inclined, his veins throbbing, and his forehead sweating, they assume that this is due to some virtue in the recitation and his mastery of it."

وليسهكذاكانتقراءةرسولاللهصلّىاللهعليهوآلهوسلّم،ولاخيارالسلفولاالتابعين،ولاالقرّاءالعالمين،بلكانتقراءتهمسهلةرسلة“.

The recitation of the Prophet Muhammad, peace be upon him, his righteous predecessors, the followers, and the knowledgeable reciters was not like this; instead, their recitation was easy and flowing.”