Ibn al-Jazari said in his introduction: "And taking on tajwid is a necessary obligation."

The questioner : A questioner says: Ibn al-Jazari said in his introduction: "And taking on tajwid is a necessary obligation *** Whoever does not beautify the Qur'an is sinful
For by it the Divine was revealed *** And thus it reached us from Him".
What is your opinion of this statement? And what is obligatory for the Muslim in this matter?

The Shaykh : The truth is that I do not find in myself knowledge of the answer to this question, and I only say that all knowledge should be taken from those who specialize in it. Imam al-Jazari (may Allah have mercy on him), in addition to his leadership in the sciences of the Qur'an and tajwid, is also one of the scholars of hadith. He shares this aspect with Ibn Kathir, where he combined many sciences such as tafsir, hadith, and history. So if he said this word, it is obligatory to follow him in it, considering that our Lord (Mighty and Majestic) commands us to do so in the generality of His saying (Mighty and Majestic) . And as we say on many occasions, it is correct. We fight against taqlid (following a scholar without knowing his evidence) and we forbid making it a religion to be followed, but we say that taqlid, as Imam al-Shafi'i said regarding qiyas (analogical reasoning)—qiyas, although it is one of the four pieces of evidence in the Shari'ah, is, as Imam al-Shafi'i said, not resorted to except in dire necessity... What were we discussing?

The questioner : About taqlid.

The Shaykh : Yes.

The questioner : Yes.

The Shaykh : Yes, so taqlid, at the time when we are fighting against making it a religion and adopting it as a madhhab (school of jurisprudence), as is the case with most Muslims today, unfortunately, but at the same time we say that it is like qiyas. Regarding qiyas, Imam al-Shafi'i said it is a dire necessity and is not resorted to except for dire necessity. Similarly, taqlid is not resorted to except for dire necessity. For example, a man who is a scholar of the Arabic language but does not have fiqh (Islamic jurisprudence), does not have knowledge of hadith regarding its authenticity or weakness, he must follow the jurists and follow the hadith scholars. But whoever has some culture, his taqlid is lighter because he has some awareness. General culture helps him to understand the method of deduction, for example, in hadith. But what do the general people do? The general people ask the scholar. It is their obligation to seek out a scholar who is knowledgeable of the Book and the Sunnah; this is obligatory. But when he says this is haram (forbidden), they must follow him. If they are able to understand where the prohibition came from, its source from the Book, from the Sunnah, from ijtihad (independent legal reasoning), that is good. But not everyone can do that, so taqlid is necessary.
Personally, I will say a brief word regarding this question. I understand that the Muslim community received the Qur'an with these rulings on which all the reciters have agreed, such as ikhfa, idhara, ghunnah, natural elongation, connected elongation, and disconnected elongation. The community accepted these matters, and there is no disagreement regarding them. Therefore, it is not permissible for a man who has no knowledge to say, "What is the evidence that natural elongation is extended for two movements and not more?" or the like. This is because we say that we received the recitation in this manner just as we received the Qur'an itself. This is exactly like fiqh (Islamic jurisprudence). A large part of fiqh refers back to the Book and the Sunnah, and fiqh issues are also of two types: one type has evidence from the Book and the Sunnah, which are undoubtedly the reference in case of disagreement; and the other type consists of derived issues. As for the derived issues, the matter is easy if the student of knowledge is able to prefer one opinion over another using the criteria mentioned in the books of usul al-fiqh (principles of jurisprudence). If not, then whichever opinion he adopts, he is, if Allah wills, excused by Allah (Blessed and Exalted is He). Similarly, regarding the science of qira'at (canonical recitations) and tajwid (rules of Qur'anic recitation), there are agreed-upon issues that must be followed without any discussion or argument, and there are disputed issues. Whoever is able to prefer one opinion over another, as we mentioned earlier regarding fiqh issues, should do so; and whoever is not able to, let him follow whichever opinion seems best to him.
So I said, they were issues among the disputed issues between the reciters: stopping at the beginnings of verses, even if the verse is connected to what follows it. Some say stopping, and this is what we adopt. And some say no, as long as the meaning is not complete, like the saying of Allah the Exalted . Here, stopping would be an error, and rather, one should connect. We were able, when we stopped at the text and supported this with many of the early scholars of qira'at, to determine that the correct view is stopping at the beginnings of verses, even if the meaning of the verse is connected to the one after it. So in such a case, we were able to prefer one opinion. But in other cases, the person remains, as we said earlier, following an opinion and being excused, if Allah wills. So this statement of Ibn al-Jazari in this poem is the statement of a specialized scholar in his science, and it should be followed unless his error becomes apparent to us, and that is unlikely, unlikely.

The questioner : May Allah reward you with good.

The Shaykh : And you as well.