Second, combining the different wordings of a single supplication or formula of remembrance as an act of devotion is like combining all the variant readings transmitted by the Quran reciters—not for study and memorization, but for recitation and reflection—despite their differing meanings. An example would be to recite in prayer:

“In their hearts is a disease, and Allah has increased their disease. They will have a painful punishment because they used to lie” (“because they used to deny”).

“Our Lord, lengthen the distances between our journeys”—bāʿid (“lengthen the distances between our journeys”—baʿʿid).

“And Allah is not unaware of what you do” (“of what they do”).

“And He relieves them of their burden” (“their burdens”).

“And your feet up to the ankles”—wa-arjulakum (“and your feet”—wa-arjulikum).

“And do not approach them until they become pure” (“until they purify themselves”).

“And it is not lawful for you to take back anything you have given them, unless the two fear” (“unless it is feared concerning the two”).

“Or you have touched women”—lāmastum (“or you have touched”—lamastum).

It is well known that this is an objectionable, reprehensible innovation.

Third, the same applies to prescribed formulas of remembrance. If a man were to piece together a testimony to recite while seated in prayer from the transmitted versions, combining Ibn Masʿūd’s hadith and … (1) and its mention of prayers with the “pure things” in ʿUmar’s testimony and the “blessed things” in Ibn ʿAbbās’s, so that he said, “All greetings, prayers, good things, blessed things and pure things belong to Allah,” this would be neither prescribed nor recommended for him. Other such combinations have even less claim to being recommended.