An important detail regarding the stronger position on the ruling of tajwid.
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The Shaykh : If someone were to ask, “What do you say about the recitation of tajwid?” we would say that the most apparent view is that it is a recommended practice (sunnah), provided that there is no excessive effort involved. If there is excessive effort, then the words of the Shaykh al-Islam (may Allah have mercy on him) indicate that it is blameworthy. He stated that this recitation, in which the reciter strains himself with the points of articulation, idgham, ghunnah, and the like, stands between a person and reflecting upon the Qur'an, because his greatest concern becomes what?
The student: Tajwid.
The Shaykh : What?
The student: ... .
The Shaykh : That is, yes, tajwid, meaning to produce the words as he understood them from these rules. As for the claim that it is obligatory, there is absolutely no basis for it. Since the Qur'an was first revealed in seven modes of recitation, and every tribe recited it according to their own dialect, and the community was given leeway in this matter without any blame, and when the mode of recitation of the Quraysh became established and the entire community came under the Islamic Caliphate, whose caliphs were from the Quraysh, and the prevailing mode became the mode of the Quraysh, the Companions (may Allah be pleased with them) saw that it was in the public interest to unify the recitation on the mode of the Quraysh, so it became the mode of the Quraysh. Otherwise, initially, everyone would have recited it according to their own dialect, so as not to burden people with what is difficult. For this reason, it came in the hadith that the Prophet (peace and blessings be upon him) was negotiating with Jibril; when he said, “Do you recite it in one mode?” he said, “Or two modes,” until it reached seven modes. So how can we tell people that it is obligatory for you to recite with tajwid in this mode, given its difficulty? If we were to say this, we would be declaring the entire community, or the majority of the community, sinful, as most of the community today does not recite the Qur'an with the known tajwid. Do we say they are sinful? No one says this. And if anyone did say it, they would have burdened people with what they cannot bear. Therefore, the correct view is that tajwid is merely an improvement of the pronunciation, and that it is a recommended practice (sunnah). If one masters it and achieves it without excessive effort, that is good. But if one strains himself with it and it prevents him from reflecting upon the Qur'an, then it is not advisable. Recite it according to your natural ability, provided that you do not make a grammatical error, such as raising a nominative case or declining a nominative case, or the like. Yes, yes, Zaki.
The student: Tajwid.
The Shaykh : What?
The student: ... .
The Shaykh : That is, yes, tajwid, meaning to produce the words as he understood them from these rules. As for the claim that it is obligatory, there is absolutely no basis for it. Since the Qur'an was first revealed in seven modes of recitation, and every tribe recited it according to their own dialect, and the community was given leeway in this matter without any blame, and when the mode of recitation of the Quraysh became established and the entire community came under the Islamic Caliphate, whose caliphs were from the Quraysh, and the prevailing mode became the mode of the Quraysh, the Companions (may Allah be pleased with them) saw that it was in the public interest to unify the recitation on the mode of the Quraysh, so it became the mode of the Quraysh. Otherwise, initially, everyone would have recited it according to their own dialect, so as not to burden people with what is difficult. For this reason, it came in the hadith that the Prophet (peace and blessings be upon him) was negotiating with Jibril; when he said, “Do you recite it in one mode?” he said, “Or two modes,” until it reached seven modes. So how can we tell people that it is obligatory for you to recite with tajwid in this mode, given its difficulty? If we were to say this, we would be declaring the entire community, or the majority of the community, sinful, as most of the community today does not recite the Qur'an with the known tajwid. Do we say they are sinful? No one says this. And if anyone did say it, they would have burdened people with what they cannot bear. Therefore, the correct view is that tajwid is merely an improvement of the pronunciation, and that it is a recommended practice (sunnah). If one masters it and achieves it without excessive effort, that is good. But if one strains himself with it and it prevents him from reflecting upon the Qur'an, then it is not advisable. Recite it according to your natural ability, provided that you do not make a grammatical error, such as raising a nominative case or declining a nominative case, or the like. Yes, yes, Zaki.