Nasai

919. Commentary: Any action that outwardly appears very beautiful and virtuous, but is contrary to the way of Allah and His Messenger (sallallahu alayhi wa sallam), or does not bear the seal of Allah and His Messenger (sallallahu alayhi wa sallam), is not accepted by Allah.

918. Commentary:

➊ The statement of Imran (radi Allahu anhu) that "a man recited Surah al-A‘la behind you" proves that he recited it somewhat audibly, otherwise the narrator of the hadith would not have heard it. The words of the Prophet (sallallahu alayhi wa sallam), "Someone has put me in confusion (doubt and distraction)," also support this, indicating that he recited in a voice loud enough to cause concern to a companion or the imam. If it is recited quietly so that no one hears, then there is no harm.

➋ In a silent (sirrī) prayer, one may recite an additional surah besides Surah al-Fatihah. Therefore, in this chapter, the words of Imam Sahib (rahimahullah), "not to recite," mean not to recite aloud or not to recite more than al-Fatihah.

1745. Commentary: In audible (jahr) prayers, it is prohibited to recite anything behind the imam during the recitation except for Surah Al-Fatihah. In silent (sirr) prayers, additional recitation may be done, but it should not be audible to others; otherwise, it may cause disturbance. Furthermore, if one person recites loudly, it can cause confusion and distraction for the imam or fellow worshippers, and it is absolutely impermissible to disturb others. Besides recitation, other dhikr or tasbihat should also not be made audible to others. However, if the worshipper is praying alone, he may recite in a suitable voice. This applies whether the prayer is obligatory or voluntary, whether it is silent or audible, and whether it concerns recitation, tasbihat, or other supplications. And Allah knows best.

Hadith Commentary: Benefits and Issues: This hadith establishes that the follower (muqtadi) should not recite the Qur’an aloud behind the imam, because doing so causes difficulty for the imam in his own recitation. In some silent prayers (salahs), such as Dhuhr and ‘Asr, the Companions would sometimes recite a surah aloud after al-Fatihah behind the Prophet (sallallahu alayhi wa sallam), which is why he (sallallahu alayhi wa sallam) objected to recitation after al-Fatihah and instructed them to recite quietly.

From this, it is understood that in silent prayers, after al-Fatihah, any surah should also be recited quietly. In audible prayers (rak‘ahs), there is no recitation (by the follower) besides al-Fatihah, unless the follower is at such a distance from the imam that the imam’s recitation does not reach him; in that case, he may recite after al-Fatihah as well, but this recitation should be done quietly.

829. Commentary:
➊ It is recommended and desirable to recite the Noble Qur’an in the Arabic style (lahn ‘Arab) and one should continue to strive and make effort in this regard, because this is the speech of Allah. However, for Bedouins and non-Arabs, it is difficult to fully meet the Arabic style and rules of tajwid (proper pronunciation and recitation). Therefore, by affirming the recitation of people from different backgrounds, the Prophet (sallallahu alayhi wa sallam) has made things easy and gracious for the Ummah.

➋ The emergence of such people who make the recitation of the Qur’an a means for ostentation, fame, and the accumulation of worldly goods (material possessions) is among the signs of the Hour.

➌ To exaggerate in the outward rules of tajwid and to consider only the modulation of the voice as recitation, while neglecting the meaning and understanding, is extremely blameworthy.

➍ In the recitation of the Qur’an and its teaching and instruction, it is obligatory to keep the pleasure of Allah as the primary objective.

➎ The Prophetic hadith (sallallahu alayhi wa sallam) «احق ما اخذتم عليه ا جرا كتاب الله» “The best thing for which you can take a wage (compensation) is the Book of Allah.” [صحيح بخاري كتاب الا جارة باب 16]
And the reconciliation with the aforementioned hadith is that the higher virtue (azimah) is in not taking compensation. However, it is narrated from Imam Sha‘bi (rahimahullah) that the teacher should not stipulate any condition in this regard; but if something is given, he may accept it. Hasan al-Basri (rahimahullah) paid ten dirhams in this regard. [حواله مذكور]
In any case, teachers and preachers are like those striving in the path of Allah; if their intention is to exalt the word of Allah and they take compensation, then insha’Allah it is permissible and there is no sin. But if the intention is merely to consume wealth, then it is haram, and there is no greater loss in this world and the Hereafter than this.