The Ruling on Praying Behind an Imam Who Makes Obvious Mistakes in Recitation

Also, some imams are described by saying: Most of them fall into obvious mistakes in recitation: such as substituting one letter for another, or one vowel for another, or omitting the natural elongation or the obligatory elongation, and not performing clear articulation where it is required, and likewise not performing assimilation where it is required. We have read from the scholars that one who falls into obvious mistakes in recitation, it is not appropriate to pray behind him. Please issue a ruling for us, may Allah have mercy on you: Do we pray behind these people, or is that an excuse that permits us to pray in our homes, even if we perform it individually? We have advised them many times, but they neither listen nor respond?
Answer: O questioner and O listener, mistakes in recitation are of two types:
One type of mistake changes the meaning, so the imam must be pointed out so that he corrects his recitation. For example, if he recites: "The path of those upon whom You have bestowed favor," with a dammah on the taa, or with a kasrah on the taa, this is a great error, and he must be pointed out so that he corrects the recitation. Or if he recites "Iyyaka" with a kasrah on the kaa, addressing a woman, he must be pointed out so that he corrects the recitation. As for the type of mistake that does not change the meaning, such as clear articulation in a place of concealment or in a place of assimilation, or assimilation in a place of clear articulation, this does not harm, does not change the meaning, and does not necessitate leaving the prayer. Rather, this is a matter of improving the recitation. Likewise, connected elongation and obligatory elongation: if he elongates, it is more perfect for the recitation, and if not, it does not harm and does not disrupt the meaning.
So you, O questioner, should not be severe in these matters and should not go to extremes. Tajwid in these matters is a matter of improving the recitation, not a matter of obligation, but a matter of improving the recitation, perfecting it, and strengthening it. And if he recites in an Arabic manner that does not change the meaning, there is no harm. So if he says: it does not harm it has a meaning in grammar, meaning: "Lord of the worlds" is disconnected, or if he recites: "Praise be to Allah, Lord of the worlds," it has a meaning in Arabic, meaning: "I mean Lord of the worlds," with the noun in the accusative case due to an implied deleted verb. And although the followed recitation is that "Lord" is an attribute of what came before it: [Surat al-Fatihah:2-3] this is the known recitation which the reciter should observe, but if he makes it nominative or accusative, it does not harm, it does not change the meaning. Or if he says in his recitation: "Guide us to the straight path," "the straight path" or "the straight path," it does not harm the meaning. Or if he performs clear articulation in a place of assimilation, or assimilation in a place of clear articulation, or clear articulation in a place of concealment, that does not harm the meaning and does not disrupt the meaning.
So it is not appropriate for the believer to be severe in these matters, but he should strive to advise his brother to improve his recitation and perfect it, so that it becomes a good, perfect recitation that follows the established methods and the applied rules. Yes.
The presenter: May Allah reward you with good.