[The Ruling on the Recitation of One Who Makes Many Mistakes (Lahn) in the Qur’an]

Answer: Some scholars have said that this is an evil that must be denounced and changed, but this has not become clear to me; for the reciter of the Qur’an recites it out of magnification for Allah and for His Book, and what is known is that no corruption results from his mistakes, such that from his mistake there arise meanings that are not intended and the listener believes them.
Once you know this, the recitation of the reciter of the Qur’an, out of magnification for Allah and for His Book, is a good act of obedience, and the occurrence of mistakes (lahn) is an error that the one making the mistake does not intend, and error is excused, and no corruption results from his mistake; thus, there is no basis for denouncing the one who makes mistakes unintentionally.
If it is said: We concede that he is not to be denounced, but it is obligatory to teach him.
We say: It is not obligatory upon a person to recite the Qur’an outside of the prayer, so it is not obligatory upon the reciter to learn what is not obligatory, and it is not obligatory to teach what is not obligatory.
If it is said: Then it should at least be obligatory to make him aware that he makes many mistakes in his recitation, and to say to him: It is more fitting for you to leave off the recitation of the Qur’an and turn instead to tasbīḥ and dhikr, as a way of safeguarding the Book of Allah and exalting His Speech.
We say: If the reciter does not know that he is making mistakes, and thinks that he has memorised as he ought to, then he should be guided to further learning of recitation, and he should not be advised and guided to leave off the recitation of the Qur’an and turn instead to tasbīḥ; because there are benefits that result from his recitation: for when he recites, he is conscious that he is reciting the Speech of Allah, so the awe and greatness of Allah descend into his heart, and he obtains admonitions, restraints, desire and fear; he benefits from the recitation of the Qur’an in proportion to his knowledge and understanding. So he should not be directed to leave off the recitation of the Qur’an.
Moreover, among the Companions of the Messenger of Allah (May Allah bless him and his family and grant them peace) there was a group of non-Arabs, such as Suhaib, Bilal, Salman, and others, and it has not been narrated that the Prophet (May Allah bless him and his family and grant them peace) forbade them from reciting the Qur’an, even though it is known that non-Arabs do not pronounce the speech of the Arabs as it ought to be pronounced. Then great nations of non-Arabs entered into Islam, and it has not been narrated that there was any denunciation from the scholars of the Muslims of their recitation of the Qur’an, nor has it been reported from any one of them that he directed the non-Arabs to leave off recitation and turn instead to tasbīḥ and dhikr.

Source: Min Thimār al-ʿIlm wa al-Ḥikmah vol.3