The ruling on a man who does not read well leading the prayer when a better one is available

Question:
His eighth and final question reads: In most mosques in the villages of al-Bahah and elsewhere, there are imams who do not read well and make many mistakes, particularly in the diacritical marks, the method of recitation, and the delivery.
It is known that there are people who are better than them in knowledge, jurisprudence, and delivery, especially since the imam is the model for the worshippers in every matter and movement.
We ask for clarification on this, and whether it is permissible for those whom we mentioned as being better in knowledge, jurisprudence, and delivery to leave these mosques or not?

Answer:
A man who makes some mistakes in his recitation has different situations. Sometimes his mistake does not affect the meaning and does not distort the meaning, in which case his case is more lenient. Sometimes his mistake distorts the meaning. Sometimes the mistakes are frequent, and sometimes they are few.
The Sunnah in this matter is for the most proficient and best reciter to take on the imamate. This is the Sunnah, as the Prophet (peace and blessings be upon him) said: . The Sunnah is that the most proficient and best reciter among them, and the one with the most Qur'an, leads them. This returns to the rulers, who have the authority to appoint and dismiss in the matter of mosques and imams. It is obligatory for them to appoint the best one, the best in his recitation, knowledge, religion, and integrity.
If the people of the mosque find that their imam makes many mistakes in recitation, they can advise him to resign, or teach him so that he may benefit and his mistakes may disappear and he may become correct. Or they can speak with the officials in the Waqf (Endowment) department to have him removed and appoint someone else.
In any case, it is obligatory for the people of the mosque to pay attention to the matter and not be lax. If it is possible to teach the man jurisprudence, instruct him, and guide him by the scholars so that he understands good recitation and so that the mistakes he has may disappear, then praise be to Allah.
If he persists in his mistakes and errors, and if his mistake distorts the meaning, he must be removed, and his prayer is not valid if it is in al-Fatihah. For example, if he recites: This is a gross mistake. Or if he recites: This is a gross mistake. His prayer is invalidated if he does it intentionally.
But if he makes mistakes out of ignorance, he is taught and corrected, even during the prayer. If he corrects himself and recites: [al-Fatihah:7] and it becomes correct, it is valid. Or if he says: and they teach him, and he says: [al-Fatihah:5] and he recites it as they said and corrects himself, there is no harm.
As for if he knows only or , he is removed, his recitation is not valid, and the prayer with him is not valid. As for him himself, if he is unable, his prayer is valid for himself, but he must learn, he must strive, until he corrects his tongue and until he is correct in his recitation.
As for light mistakes, such as if he says: or if he says: , this does not harm the meaning. Or if he says: or: , this does not harm the meaning. But he is taught and corrected. If he becomes correct, praise be to Allah. Otherwise, they can say to the officials to change him, or the congregation can agree if the mosque does not follow the Waqf department, they can agree on someone better than him. Yes.

The presenter: But is it obligatory for the better person to refuse the imamate?

The Shaykh: If he is needed, he should not refuse. If he is needed, he should agree. And it may become obligatory for him to agree if he is needed. Yes.