Bahrain renews ban on mosque loudspeakers/“Prayers are between a person and Allah,

Bahrain renews ban on mosque loudspeakers

Saturday, 14 August 2010

Yateem mosque in Bahrain, located in a busy area in the country's capital, Manama (File)

By DUBAI (Al Arabiya)

Bahrain renewed a ban on the use of exterior loudspeakers in Mosques during prayers, ending a year-long contentious debate on the religiously sensitive issue in the Kingdom.

The decision was made by the Bahraini Sunni Endowment Department (Awqaf) of the Ministry of Islamic Affairs , which said that the blaring loudspeakers in mosques should not be used for anything other than the traditional Muslim call to prayer.

 Prayers are between a person and Allah, and there is no need to make one's prayers heard by people walking in the streets in markets 

Mohammed Ali al-Sitri

The religious authorities used SMS text messaging to instruct all callers to prayer, known as Muezzins, to respect the ban, but said the move is merely a regulatory one and an offense is only made if a complaint received.

“Prayers are between a person and Allah, and there is no need to make one's prayers heard by people walking in the streets and in markets,” said Mohammed Ali al-Sitri , the King's Advisor for Legislative Authority Affairs.

Former Member of Parliament Hamad al-Mahindi opposed the ban saying, “There should be a manifestation of God’s rituals during the holy month of Ramadan.”

“There are people that want to hear the prayers through the loudspeaker,” al-Mahindi added.

Taaju Shariah : 26th among those influenced the World Muslim Society

THE TOP 50

1. His Majesty King Abdullah bin Abdul Aziz Al Saud, King of

Saudi Arabia, Custodian of the Two Holy Mosques

2. His Excellency Recep Tayyip Erdogan, Prime Minister of the

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Supreme Leader of the Islamic Republic of Iran

4. His Majesty King Abdullah II bin Al Hussein, King of the

Hashemite Kingdom of Jordan

5. His Majesty King Mohammed VI, King of Morocco

6. His Majesty Sultan Qaboos bin Sa’id al Sa’id, Sultan of Oman

7. His Eminence Professor Dr Sheikh Ahmad Muhammad al

Tayeb, Grand Sheikh of the Al Azhar University, Grand Imam of

the Al Azhar Mosque

8. His Eminence Grand Ayatollah Sayyid Ali Hussein Sistani, Marja

of the Hawza, Najaf, Iraq

9. His Excellency President Susilo Bambang Yudhoyono, President

of Indonesia

10. His Eminence Sheikh Dr Ali Goma’a, Grand Mufti of The Arab

Republic of Egypt

11. His Eminence Sheikh Abdul Aziz Ibn Abdullah Aal al Sheikh,

Grand Mufti of the Kingdom of Saudi Arabia

12. Dr Mohammed Badie, Supreme Guide of the Muslim

Brotherhood

13. Hodjaefendi Fethullah Gülen, Turkish Muslim Preacher

14. Sheikh Dr Yusuf al Qaradawi, Head of the International Union

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15. Amr Khaled, Preacher and Social Activist

16. Hajji Mohammed Abd al Wahhab, Amir of Tablighi Jamaat,

Pakistan

17. Sheikh Dr Muhammad Sa’id Ramadan al Bouti, Leading Islamic

Scholar in Syria

18. Seyyed Hasan Nasrallah, Secretary General of Hezbollah

19. Dr KH Said Aqil Siradj, Chairman of Indonesia’s Nahdlatul

Ulama

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49th Imam of the Ismaili Muslims

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Crown Prince of Abu Dhabi and Deputy Supreme Commander

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Muhammadu Sa’adu Abubakar III, Sultan of Sokoto

24. Her Eminence Sheikha Munira Qubeysi, Leader of the Qubeysi

Movement

25. Sheikh Salman al Ouda, Saudi Scholar and Educator

26. Mufti Muhammad Akhtar Raza Khan Qaadiri Al Azhari, Grand

Mufti of India, Barelwi Leader and Spiritual Guide

27. His Excellency Colonel Muammar Gaddafi, Brother Leader of the

Revolution of the Great Socialist People’s Libyan Arab Jamahiriya

28. His Majesty Sultan Haji Hassanal Bolkiah Mu’izzaddin

Waddaulah, Sultan and Yang Di-Pertuan of Brunei Darussalam

29. His Eminence Mohammad bin Mohammad al Mansour, Imam

of the Zaidi Sect of Shi’a Muslims

30. His Eminence Sheikh Abdullah Bin Bayyah, Deputy-Head of the

International Union of Muslim Scholars

31. His Eminence Justice Sheikh Muhammad Taqi Usmani, Leading

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32. His Excellency President Abdullah Gül, President of the Republic

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33. Her Majesty Queen Rania al Abdullah, Queen of the Hashemite

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34. Sheikh Mohammad Ali al Sabouni, Scholar of Tafsir

35. Dr Aaidh Al Qarni, Saudi Scholar

36. His Eminence Sheikh Ahmad Tijani Ali Cisse, Leader of the

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37. Sheikh al Habib Umar bin Hafiz, Director of Dar Al Mustafa,

Tarim, Yemen

38. Khaled Mashaal, Leader of Hamas

39. Professor Dr M Din Syamsuddin, Chairman of the

Muhammadiyah, Indonesia

40. Maulana Mahmood Madani, Leader and Executive Member of

Jamiat Ulema-e-Hind, India

41. Sheikh Habib ‘Ali Zain al Abideen al Jifri, Director General of

the Tabah Foundation, UAE

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United States of America

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of Bosnia and Herzegovina

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48. Professor Dr Seyyed Hossein Nasr, Scholar of Islamic Philosophy

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50. His Excellency Dr Abd al Aziz bin ‘Uthman Altwaijiri, Secretary

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26

Mufti Muhammad Akhtar Raza

Khan Qaadiri Al Azhari

Barelwi Leader and Spiritual Guide

Country: India

Date of Birth: 23 November 1943

Source of Influence: Administrative,

Scholarly

Influence: Approximately 2 million

Barkatiya Barelwis worldwide

School of Thought: Traditional Sunni,

Hanafi, Sufi

Rank: 2010:26

Mufti Muhammad Akhtar Raza Khan is the

leader of the Indian Barelwis and consid-

ered by his followers as the Grand Mufti of

India. He is the great-grandson of Ahmed

Raza Khan (d. 1921), who founded the

Barelwi movement in South Asia.

Scholarly Lineage

Mufti Akhtar Raza was ordained at the age

of 20 by his predecessor Mufti Mustafa Raza

Khan. He was subsequently granted per-

mission to lead the Qaadriya, Barakaatiyah,

and Nooriyah Sufi orders in India. He was

also appointed to the position of Muslim

Chief Justice of India in 2006.

Dynamic Mufti

Mufti Akhtar Raza is esteemed for his exten-

sive collection of English-language rulings,

the Azharul Fatawa. He became involved in

issuing Islamic rulings from the age of 17

and is noted for having issued over 5,000

rulings since attaining leadership as mufti.

Spiritual Tradition

The Barelwis are an apolitical Sufi com-

munity based in a volatile region where

religion has been used as a platform for vio-

lence—despite this, it thrives as a socially

engaged mystical movement. A missionary

movement, the Barelwis have spread their

message within South Asia and also among

diaspora communities. This group is dis-

tinct from Deobandi Muslims—who prac-

tice a more conservative brand of Islam.

Pakistan to curb loudspeakers including Masjids

Palestine ban Quran over loudspeaker

Palestinian Authority bans Qur'an recitation over mosque loudspeakers

http://www.middleeastmonitor.org.uk/news/middle-east/1241-palestinian-authority-bans-quran-recitation-over-mosque-loudspeakers-

Thursday, 01 July 2010 18:15

• 
• 

The Palestinian Authority in Ramallah has banned the recitation of the Qur'an and the call to commence prayer, the Iqaama, over the loudspeakers of mosques in the occupied West Bank.
The banning order announced a strict prohibition of the use of loudspeakers in mosques for the recitation of the Qur'an or the call to commence prayer. It further specified that no sounds were allowed to emanate from mosques by way of loudspeakers during preparations for prayer or during the call to prayer itself. Loudspeakers are now only permitted for use inside mosque buildings. The decision also states that anyone wishing to listen to the Qur'an should carry a small copy for personal worship.

In many of the West Bank's mosques, worshippers expressed strong condemnation, dissatisfaction and rejection of this order, particularly after realising that copies of the PA's decision had been displayed in numerous mosques across Ramallah. Worshippers also noticed that a number of mosques were "silent", with neither the usual Qur'an recitation nor the Iqaama being heard. Mosque caretakers have as a matter of custom followed such procedures prior to the start of the congregational prayers.

Opponents of the PA decision say that Ramallah's Ministry of Endowments is not satisfied with its detention of imams, muezzins (those who call people to the prayers) and mosque elders and so has started to threaten dozens of those holding these positions in local communities. As is the case in most Middle East countries, the Friday sermons delivered in mosques across the West Bank are written by the Ministry of Endowments as if to emphasise its complete authority over religious affairs.

Source: The Palestinian Information Centre

Ajmer Khwaja's Masjid without loudspeaker/ Adhai din ka Jhonpra

We will see a lot of Masjids in and around the Ajmer Dargah Sherief compound; but among these mosques, only one Masjid  belongs to Seyyid Khwaja Mueenuddin Chisty. The second important monument in the tourist map of Ajmer, after Dargah Sherief is called Adhai din ka Jhonpra; where the Gareeb Navaz lead the Jumua-Jamaath as the Imam. Here no loudspeaker is being used for any one of the ibadaths. The Muezzin will call  Adhan for Namaz standing on a stone in front of the Masjid, with his natuaral voice. This Masjid is situated just half Kilometer far from the Dargah Main gate on the way (foot path) to Tharagarh. Now read the article given below................ (SYF)




Ajmer is a renowned vacation spot of Rajasthan wealthy of numerous historical monuments and tombs of past. Adhai Din-ka-Jhonpra is a delicate instance of early Indo-Islamic architecture, designed by Abu Bakr. As the name suggests the monument was completed within two and a half days under the supervision of Mohammad Ghori. Constructed in 1198 A.D, Adhai Din Ka Jhonpra was deftly decorated over an already existing structure that housed an ancient center of Sanskrit learning. The monument was the only popular mosque in Ajmer right from the Mughal period. The beautifully carved pillars, arched screen and ruined minarets make the tomb one of the mostly visited places in Rajasthan.

Adhai-Din Ka-Jhonpra is supported by 124 pillars and the monument is coroneted with 10 magnificent domes. The tomb is a relic of old mosque. The arched walls of the mosque had inscriptions with Islamic scripts; however most of them exist in ruins only. A majestic tower remarkably sited just inside the mosque that is used by the Muezzin to chant prayers. The stone walls of the main prayer hall are fashioned with carved rectangular panels having net like appearance on it. Avoiding the diversities of the monument, the arches and pillars have been mingled perfectly to create an optimum architectural masterpiece. This quadrangle pedestal mosque has adorned with front screen wall with pointed arches. Visitor easily gets resemblance between Adhai Din Ka Jhonpra with two and a half day fair held at Ajmer every year.

Taj Mahal campus mosque / Loudspeaker is not allowed here except for Eid prayers.

Five-time prayers, Juma prayer, Eid prayers and in Ramazan Traveeh prayers are offered in the mosque. On Eids about 10000 people offer prayers here. In daily prayers, however, visitors and some Muslim workers of Archaeological Survey of India, the government body entrusted to take care of the Taj complex, come to offer prayers. Loudspeaker is not allowed here except for Eid prayers.







Shahjahani Masjid or Taj Masjid   http://www.twocircles.net/2009sep25/govt_pays_rs_15_salary_shahi_imam_taj_mahal_campus_mosque.html

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A world without amplifiers / Cairo dilemma over prayer calls

The first centralised 'Adhan' with the help of satellite communication was came into force in Cairo, Egypt by synchronizing more than 4000 mosques in the city of Cairo, followed  by the decision taken by the Ministry of Religious Endowments in September 2004. The context which lead to such a decision and some responses in this regard, can be read here @ http://news.bbc.co.uk/2/hi/middle_east/4485521.stm Cairo dilemma over prayer calls

By Sylvia Smith Cairo The minarets were designed for natural acoustics Just before dawn, Cairo resident Muhammad Ahmad is jolted out of his peaceful sleep by a thunderous azan, or call to prayer, roaring out from huge speakers attached to a very modest mosque two streets away. A few moments later a second, even louder muezzin's voice joins in - not in time or in tune with the first call to prayer - summoning him to do his duty, this time at the local prayer hall just around the corner. Over the next few minutes, at least half a dozen other voices of varying tunefulness join in - distorting the sound of the azans and making them sound like a military order. Being invited to rise and pray is one thing, but discordant bellowing is quite another. After years of suffering this aural assault, Muhammad finally put pen to paper to make his displeasure felt. He sent his complaint to the Ministry of Religious Endowments, which oversees issues of public worship, saying that high noise levels coming from the dozen mosques in his immediate neighbourhood ruined the real religious meaning of the azan. But at least one conservative imam has argued that "technologising" the call to prayer will start the nation down an ungodly path that will one day terminate with people bowing down before TV sets tuned to pictures of Mecca. ....................................... I think the simplest way is to ban all amplifiers and return to the way muezzins called the faithful to prayer in the Prophet's day, using just their natural voices. "Some of the mosques blast not just the roughly dozen sentences of the call itself," he wrote, "but all of the verses and actual prayers intoned by the local imam." When all the local mosques do the same thing competing with one another in volume, what should be an announcement lasting at most two minutes goes on for 45 minutes, keeping the entire neighbourhood in a state of high alert. "I'm not an irreligious man," he explains. "But there were no loudspeakers at the time of the Prophet. Now, rather than being a joy, to listen to the call to prayer is a daily torture to the ears." He speaks almost apologetically and, more significantly, he wrote anonymously to the ministry. But he is not alone. Single call plan Countless fellow Cairenes share his sense of displeasure. Nor have the floods of similar unsigned complaints gone unheard. Cairo, home to 15m people, is one of the world's biggest cities ---------------------------------------------------------- A world without amplifiers And the move does have its supporters. "The call to prayer, when I first heard it as a child, was beautiful to hear. It wafted over the city in soft and sometimes musical tones," wrote activist Nawal El-Saadawi in the al-Ahram Weekly. "Now it has become a cacophony of strident voices, a threatening call shot through with violence." But Mr Zaqzouq has had to concede that the US government has pressured Cairo on various issues of religious reform, arguing for example that textbooks in many of the country's mosque-backed institutions teach anti-Western principles. But the official line remains that there is no nudging from Washington behind this effort. Furthermore, so as to avoid further charges of bias, the centralised radio broadcasts will feature a revolving group of religious leaders, who will offer a range of religious viewpoints. But at least one conservative imam has argued that "technologising" the call to prayer will start the nation down an ungodly path that will one day terminate with people bowing down before TV sets tuned to pictures of Mecca. As Muhammad Ahmad leaves the house in the faint pre-dawn light, he suggests that a return to the days when technology played no part at all in religion would be the best solution. "Every mosque has a different minaret and so it's right that every mosque should have a different voice," he says. "I think the simplest way is to ban all amplifiers and return to the way muezzins called the faithful to prayer in the Prophet's day, using just their natural voices." Last September, the Ministry of Religious Endowments decided to bring Cairo's 4,000-odd mosques and prayer halls into line by broadcasting a live, centralised call to prayer to replace the current ear-splitting cacophony. But since Religious Endowment Minister Mahmoud Hamdi Zaqzouq made the announcement, there has been a huge outcry of public anger at his proposed reforms.

Bahrain extends mosque loudspeaker ban / "Prayers are between a person and God,"

Bahrain extends mosque loudspeaker ban

2010-08-16

The Islamic Affairs Ministry in Bahrain recently extended a ban on mosque loudspeakers being used for anything but the call to prayer, Al-Arabiya reported Sunday (August 15th).

The decision was first implemented a year ago and generated much debate about whether the loudspeakers should be silenced.

"Prayers are between a person and God," said Mohammed al-Sitri, a religious adviser to King Hamad. "There is no need to make one's prayers heard by people walking in the street and markets."

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www.alarabiya.net/articles/2010/08/14

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Congregational prayer on radio sound/loudspeaker -  Pakistani site@ http://alrasheedhajj.com/word%20file/HajjDOC

It has been noticed that some pilgrim who could not go Misjid-e-Nimra in Arafat join the congregation listening it through radio. They make the radio set as the prayer leader (Imam) and follow through its voice. This is wrong and such prayer has no validity.
For a congregational prayer it is necessary to have a prayer leader (Imam) and people standing behind him in rows. The distance between the Imam (prayer leader) and those behind should not be more than that of two rows and there should not be any physical object such as tent or room in between the prayer leaders and those standing behind. A group of persons can select a most respectable person from among themselves as prayer leader. If no one is willing to lead the prayer them each one can say his prayer. But in no way one should follow the voice from radio or loudspeaker.

All India Sunni Jamiyyathul Ulama President Taajush Shariah Moulana Akthar Raza Khan Azhari Al Qaadiri's Fatwa disapproving usage of Loudspeaker in Namaz vide http://www.taajushshariah.com/Fatawa/microphone.html

Azharul Fatawa - Collection of English Fatawa
by Taajush Shariah Hadrat Allama Mufti Mohammed Akhtar Raza Khan Azhari al-Qaadiri
Verdict of Shariah on the Use of the Microphone in Salaah

QUESTION

Huzoor, What do the Ulema-e-Haqq have to say with regard to the following issue:-

1. Zaid says that Huzoor Mufti-e-Azam Hind (radi Allahu anhu) said that the Imaam who intentionally puts his voice into the microphone for the purpose of leading Salaah then the Salaah itself will not be accepted.

The question is, is this statement of Zaid correct or not? Please explain fully.

2. If the Imaam's Salaah is invalidated by him putting his voice into the microphone, then will the Jamaat's Salaah be invalid as well?

I beg your forgiveness for causing any disrespect to your honoured self.

Jazakumullah Khair

Was Salaam

Brother Ghulam Shamshuddeen Ahmad

6-7 California Street

Crosby 2000

Johannesburg

South Africa

I8 May 2 000

ANSWER

With virtue to the question posed, the Ruling is as follows:

1. Yes.

2. Yes.

For a detailed explanation, peruse the attached verdict.

Wallahu Ta?ala Alam.

Mohammed Akhtar Raza Khan Qadri Azhari

Harare Zimbabwe

19 May 2 000


--------------------------------------------------------------------------------

Verdict of Shariah on the Use of the Microphone in Salaah

QUESTION

What do the Ulema-e-Deen advise on performing Salaah behind the loudspeaker as I attend the local Masjid that has the mike system and the Imam is Sunni?

A detailed reply will be much appreciated.

May Allah reward the Honourable Mufti Saheb.

Sayed Abdul Aziz

Durban

South Africa

20 April 2000

ANSWER

I have to say in regard with the usage of the microphone during the performance of Salaah that it is not legitimate to use the microphone during Salaah as it is necessary that the Muqtadies must hear the original voice of the Imaam. The voice, which has been heard from the microphone, is not the original voice of Imaam but it is something different, although it resembles the Imaam's voice. That is why the Ulema say unanimously that if somebody hears the Aayat-e-Sajdah from an echo of the bird, it is not obligatory (Waajib) to perform Sajdaye Tilawat.

Therefore, the performance of Salaah on the microphone is either incorrect (Fasid) certainly of somebody who is relying on the voice of the microphone and neither hearing the voice of Imaam nor observing the Muqtadies in front of him or it is suspected to be incorrect (Fasid) in case the microphone fails to convey voice of Imaam because in this case the position of the Imaam is uncertain as people would not know whether their Imaam is still carrying on Salaah or he finished it. Beside this, if the microphone needs lots of action from the Imaam to pass over his voice to the microphone, then the Salaah of both the Imaam and the Muqtadies is incorrect (Fasid).

Hence, you can know how much of foresight is important during Salaah. That is why the circumspect Ulema like Mufti-e-Azam Hind and others prohibit the usage of microphone during the performance of Salaah. Before ending I have to say that you never renounce the Jamaat, if you get proper Sunni Muslim pious and able Imaam and to prevent incorrection (Fasad) of Salaah, you can stand just behind the Imaam or anywhere in the forward line or wherever your place is not relying on the voice of microphone but observing the action of Muqtadies. It is because of the importance of Jamaat so it must not be given up if a proper Sunni, pious and able Imam is available. Wallahu Ta' ala Alam.

Mohammed Akhtar Raza Khan Qadri Azhari

Markazi Darul Ifta

82 Saudagran Bareilly Shareef

15-5-2OOO

Turkish Web-site Hizmet Books on loudspeaker in ibadath 1

We may cite a quoting from Turkish Web-site on usage of loudspeaker vide http://www.hizmetbooks.org/Endless_Bliss_Fourth_Fascicle/Endless_Bliss_Fourth_Fascicle_Chapter_24.htm o
 
[Question: A loud-speaker makes it possible for the adhan to be heard from distances; believers can hear the adhan. Therefore, is the loud-speaker not useful and beneficial?

Answer: If the assumption that the adhan should be heard over a large area were true, this question then would have a meaning and value. If it had been necessary for the adhan to be recited with a voice louder than that of a normal human being, Rasulullah (sallAllahu 'alaihi wa sallam) would have given a solution for this since it was his duty to preach and see that everything necessary in Islam was learnt and done. Although there had been those who proposed that prayer times should be announced by ringing bells like Christians or by blowing horns like Jews to make it heard from distances, he did not accept any of these ideas. "We shall not do it that way. Mount a high place and call the adhan," he declared. Thus, it became clear that it was not necessary to make a single adhan heard everywhere.

We know that any alteration in 'ibadat is a bidat and a grave sin, and it is an even more detestable bidat and a more disgusting sin to mix an 'ibadat with something which was never approved of and even refused by Rasulullah (sallallahu 'alaihi wa sallam). It is written in the nineteenth letter of the thirty-fourth chapter in the first volume, "Even if bidats seem to be bright, glorious and beneficial, all of them must be abstained from. Not one bidat contains an advantage." The 186th letter in the book Mujdeci Mektublar states: "Since the hearts of today's men have been darkened, some bidats appear to be beautiful and useful, but on the Rising Day, when the hearts will be awakened it will be understood that all the bidats were harmful without exception. Rasulullah (sall-Allahu 'alaihi wa sallam) declares: "Any renovation in the religion is harmful. You should throw them out." In the 216th verse of sura Baqara, Allahu ta'ala declares: "It may happen that you love something which is bad for you." As it is seen, (See chapter 4, Endless Bliss, Third Fascicle) it does not befit a Muslim to propound the bidat of calling the adhan through a loud-speaker.

 In addition to this, in Durr al-mukhtar in the section on yamin (oath) where the nazr (vow) is explained, it is declared: "It is wajib for the government to build a mosque in every town and locality. It is necessary to get it built with funds from the Bayt- ul-mal. If the government does not build it, then it becomes wajib for the Muslims to build it." On the 480th page of the first volume, it is written, "It is haram to leave a mosque while the adhan is being called. However, it is permissible to leave it in order to join the jamaat of one's own locality because it is wajib to pray in the mosque of one's own locality." In summary, it is ordered that there should be a mosque in every Muslim ward, that the adhan should be called at every mosque, and that one should hear the adhan called at the mosque in one's locality or market and join the jamaat there. There must be a mosque in every ward of a town; the adhan must be called at each and every mosque, and everyone must hear the adhan. There is no need to make the adhan heard over great distances. If loud-speakers are used, the result is interference and confusion, and the adhan will have been made a play- thing. Therefore, it is unnecessary and harmful to use loud-speakers to amplify the adhan. If, following the order of the Shariat, every muazzin calls the adhan in accordance with the Sunnat from a minaret, every Muslim will hear clearly the adhan closest to his home without the need of a loud-speaker calling it over a distance. Using loudspeakers to make the adhan audible over great distances is a manifestation of the wish to have the adhan called at one single mosque only and not at other mosques.
In a hadith quoted in Kunuz ad-daqaiq on the authority of al-Baihaki, Rasulullah (sallallahu 'alaihi wa sallam) declared: "There will come a time after you when the most miserable and the most debased of Muslims of the time will be the muazzins." This hadith prophesied that there will be people who will do taghanni and will not recite or call the adhan in accordance with the Sunnat, and who will mix bidats into the 'ibadat. May Allahu ta'ala protect our muazzin brothers from being like the muazzins condemned in the above hadith! Amin.
In our time, it is difficult to see any mosque where the adhan is being called on the minaret in accordance with the Sunnat. The practice of not calling the adhan on the minaret has spread in both towns and villages. Thankfully, the [Turkish] Authority of Religious Affairs has made all Muslims happy by announcing, in the circular sent to the Muftis dated December 1, 1981 and numbered 19, which orders muazzins to call the adhan on minarets, that they are resolved to give an end to this ugly bidat.
It is necessary for Muslims to know that the muazzin is a Muslim, 'aqil (sane) and salih (pious). Therefore, the adhan on a tape-recorder or radio is not sahih.

It is not compatible with the Sunnat even if an 'aqil and salih Muslim calls the adhan on the minaret and yet through a loudspeaker. Please see the final part of the sixty-first chapter in the first part of the Turkish version. 'Ibadat should be distinguished from 'adat (customs). A radio and loudspeaker are of course used in functions other than 'ibadat and no one will have any reason to protest it. But anyone who makes the slightest alteration in 'ibadat becomes a man without a Madhhab
................................................................................................................................................................................................................................................................................
'Ibadat cannot be altered to please men. It is very wrong to think that Allahu ta'ala will be pleased with what man himself is pleased with. If it were so, then there would be no need for Prophets to be sent; everyone would worship in a way he pleased and Allahu ta'ala would be pleased with it too. However, in reality, for a worship to be acceptable, it must be in conformity with the Shariat, though the human mind may not see the reason or appreciate the benefit and use of it.
.................................................................................................................................................

Turkish Site Hizmet Books : Loudspeaker in ibadath 2

We may quote famous Turkish Web Site Hizmet Bokks on the usage of loudspeaker in ibadath vide http://www.hizmetbooks.org/Endless_Bliss_Fourth_Fascile/Endless_Bliss_Fourth_Fascile_Chapter_11.htm
 
[As it is understood, shouting is necessary as much as to be heard in one's own district. More than this is not permitted. There is no need to use a loud-speaker. It is a bidat to practice the adhan or iqamat through a loud-speaker or radio broadcast. An ibadat done with bidat is not acceptable but sinful.]
 ..........................................................................................................................
 
[In addition to the fact that it is sinful to raise the voice more than necessary, what is produced by the loud-speaker is not the imam's or the muazzin's voice. Their voice turns into electricity and magnetism. So what is heard is the sound produced by electricity and magnetism. It is necessary to hear the voice of a person who is performing the same namaz. The namaz of those who follow the voice of someone who is not performing the same namaz, or the sound produced by any apparatus, is not sahih.

It is written on the five hundred and seventeenth page of the first volume of the book Radd-ul-mukhtar, "If a hafiz's voice spreads out and gets multiplied on mountains, in desert, in forests or through any other means, these second sounds will not be the Qur'an. It is not necessary to perform sajda with the ayat of sajda heard from them."

It is written in Halabi al-kabir that these recitals are not human recitals, but they are like human recitals. These clear statements by specialists of Islam show that it is wrong to read or listen to the adhan or the Qur'an al- karim through radios or loud-speakers or to perform namaz by following them. It is written in detail on page 2361 of the third volume of the book of Tafsir written by Muhammad Hamdi Effendi of Elmali that it is not permissible to call the adhan or to recite the Qur'an al-karim through a loudspeaker or on the radio.

 In especial, it is both not sahih and an abominable bidat to follow an imam in another building through a loudspeaker. It is a grave sin. Please see the third page of the seventy-second chapter and also the fifty-second chapter in the first part of the Turkish version!

The loud-speaker put on minarets has become a means of laziness for some people and caused him to say the adhan sitting in dark rooms without following the sunnat.

It is written in Fatawa-yi-Hindiyya, "It is makruh to call the adhan before the prayer time comes, to say it inside the mosque, to say it sitting, to raise the voice more than one's normal puissance, not to say it in the direction of qibla, or to say it melodiously. A person who arrives as the iqamat is being said, sits down. Then he stands up together with all the others as the muazzin says 'hayya-alal-falah.' " Ibni Abidin states at the beginning of the subject about namaz, "The adhan called at its prescribed time is the Islamic adhan. The adhan called before its time is no more than a talk. It means to make fun of Islam."

And minarets, our spiritual ornaments that have been soaring in the sky for centuries, have been made a mast of loud-speaker because of this atrocious bidat. Islamic savants have always consented to scientific inventions. So it is doubtless that useful broadcasting by TV's, radios and loud- speakers everywhere is an invention which Islam consents to and will utilize. But it has been harmful to deprive Muslims of the sweet voice of adhan and to conduct the worships with the lacerating sound of the loud-speaker. It is unnecessary prodigality to install loud- speakers in mosques. When this apparatus did not exist, which clatters as if it were a church bell instead of the voices of pious believers that would impress hearts with iman divinely, the adhans said on minarets and the voices of takbir in mosques used to move even foreigners to enthusiasm. The jamaat that filled the mosques upon hearing the adhans said at every quarter used to perform their namaz in khushu' (deep and humble reverence), as had been in the time of the Sahaba. This heavenly effect of the adhan that would move believers to raptures has been fading away in the metallic sounds of loudspeakers.]

British site Islamiccentre.org on use of Loudspeaker in Ibadaths

Generally SYF is against the usage of loudspeaker in Ibadath mainly for two reasons.


1. The base of ibadath is itthiba-ul-rasool (precedence of Prophet Muhammed-SA). Without an evidence that considerable in shariat, alteration in ibadath is haram.


2. According to Shafi fiqh, the Khatheeb has to make hear of his own voice to 39 of the kamileen (eligible to praticipate in Jumua), while delivering Khuthuba. In Hanafi fiqh, the Mublligh should be a participant in the Namaz. In other words the moumoomeen (followers in jamaath) has to follow the actual voices of either the Imam or the Muballigh.  I shall quote one question and answer from the famous British (UK) Islamic site, islamiccentre.org as under:

"I want to know offering Namaz on the microphone is Haram or not ?

Question: I want to know offering Namaz on the microphone is Haram or NOT. In Bombay more than 80% Masjid having Microphones. Huzoor Mufti E Azam Hind (R.A.) had given Fatwaa not to pray Namaaz on Loud speaker then why todays Mufti praying on Microphone and claiming that they are on Maslake Alahazrat. Answer: The use of microphone in Azan and Salah has been a difficult issue for many scholars over the last century. One point to make perfectly clear is that the reason why some scholars forbid its use is not on the basis that they are backward-minded and are against new technology. Rather the issue is whether the sound emitted from the speaker is the Imam’s (or Muezzin’s) own voice, or is it the equipment involved. Our scholars are clear that a person cannot read Salah on the instructions of someone who is not in Salah. At first, when scientific experiments were conducted with amplifying equipment, it was suggested that the audible voice was in fact the echo of the speaker. A second experiment was conducted later, when it was discovered the audible voice was the speaker’s actual voice (and not the sound of his echo). This is the central issue in the dispute as to whether microphones are permissible in Salah or not. The Muftis who have allowed the practice of using a microphone for Azan and Salah do so on the opinion that the audible voice emitted from the equipment is the speaker’s voice per se. Hence, acting upon the Imam’s word is permissible [in Salah]. The Muftis who outlaw the practice do so on the opinion that the emitted voice from the equipment is not the speaker’s voice. Therefore, it is not permitted to perform Ruku’ and prostration upon this emitted voice, because it is now synonymous with following the instructions of someone who is not in Salah, something which invalidates the Prayer. Various decrees are available from the Barelwi scholars in their books on the issue of using a microphone for Azan and prayer. Most have forbidden the practice though some have allowed it. In some books of decrees, both its permissibility and prohibition have been mentioned. From the Barelwa school of thought, two decrees have been written by Mufti Amjad ‘Al ‘Azami in Rabi’ al-Awwal 1355/June 1936. The first declares it permissible to use such equipment, whereas the second prohibits it. In these two decrees, Mufti Sahib has merely explained the principle of using a microphone, and has not offered evidence. In one decree, he writes, ‘There are no visible reasons for its prohibition. Some have declared its usage as synonymous to Ta’lim min al-Khaarij [i.e. a person not in prayer who becomes involved in it externally]. However, according to my humble opinion, the microphone can only be declared as Ta’lim min al-Khaarij if it has its own autonomy and the sound emitting from it is its own. But this is not the case; the sound emitted from the microphone is in essence the speaker’s voice…the microphone is a means to relay the voice of the Imam, and the sound [emitting from the microphone] is the Imam’s voice per se.’ In the commentary of Fatawa Amjadiyya, Mufti Muhammad Sharif al-Haq declares the fatwa outlining its prohibition as the correct opinion. He adds, ‘The first decree itself suggests that it was written at a time when detailed knowledge on the working of microphones was not available. When more knowledge did become available and its functioning became clear, the latter decree was given. It renders the prayer null and void because its usage is synonymous to Ta’lim min al-Khaarij.’ The famous scholar from the Barelwis, Mufti Sahib Daad (President, Jam’iyya Ahl Sunna, Karachi) wrote a detailed and referenced decree –consisting of seventy pages and named Decrees on Microphone- and printed it through Anjuman Ihya al-Sunna in 1369/1950. This contained the assisting notes and verifications from the major scholars of the three sects of thought (Ahl Hadith, Deoband and Barelwi). All gave a unanimous decree that using a microphone in prayer is not permissible, and results in the prayer being null and void. Regarding the permissibility of using a microphone for Azan and prayer, Mufti Muhammad Nur Allah Na’imi issued twenty decrees. This detailed analysis consists of 127 pages. Mufti Sahib explained his position in an analytical manner. From the Barelwi scholars, he is the sole scholar who has unequivocally declared the permissibility of using microphones in his decrees. To support his stance, Mufti Sahib referred to dozens of references from classic books of jurisprudence and decrees. He also offered evidenced refutations of all objections raised on using such equipment in the mosque for Aan and prayer. Mufti Sahib issued these decrees between Jamada al-Awwal 1376/January 1957 and Rajab 1388/October 1968." SYF response in this regard is: It is neither the echo nor the speaker's actual voice. It is a scientific truth that the voice of a loudspeaker is a mechanical and artificial sound produced by utilising the externally applied electric current. That is why the terms 'Tape Recorder', 'Loudspeaker' etc. used, 1. Tape Recorder. Tape recorder is not a device used to store and release the sound energy as per our requirement. When we light a torch, the charge of the battery will become down. And after the use of certain period, it will be completely discharged. To use again either the battery has to be replaced or recharged. Similarly if the sound emission from a Tape Recorder is due to storage of sound, after certain attempts/period there won't be any sound with the Tape Recorder. But if there is no technical error, we will not feel any end to hear the sound from a Tape Recorder. From this it is understood that the Tape Recorder is used to produce 'photocopies' of the original sound. The only similarity is that the sound produced by a Tape Recorder will be in the same wave form and frequency of the original sound. Tape Recorder will only "RECORD" the wave form / frequency of the sound. 2. Loudspeaker. If we have sufficient amplifiers and loudspeakers we can spread a small voice to all over the world. Do you think the entire sound belongs to a single person?  We may enhance the volume of lime water by adding fresh water to it. But as the volume of fresh water increase, the taste and nature of the solution become differ. After a certain limit, the solution will feel as fresh water only. Similarly if the intensity of the voice produced before the microphone is enhanced by utilising the external electricity, after a certain limit there will not be any voice but full of noise only! From this it is understood that the loudspeaker is not an apparatus used to intensify the voice produced before the microphone but that produce an intensified artificial sound in compliance with the wave form and frequency of the original sound. Hence the term Loudspeaker. Meaning of speaker is 'one who speaks' and loudspeaker is "one who speaks loudly". If anybody want the technical evidence to prove that the sound of loudspeaker is mechanical/artificial, please contact to  Abbas.P.S, Assistant Engineer, Industrial Engineering Department, Electronic Switching Division, Indian Telephone Industries Ltd (A Government of India Undertaking), PALAKKAD - 678 623, KERALA, INDIA. Ph. 0091 9447 467 667.     E-mail : abbasiti@yahoo.co.in, abbasiti@gmail.com

SYF : Keral State Sunni Yuvajana/ Youth Federation, An Introduction

Office : Darussunna Islamic Centre, Alumkunnu, Pappinippara, Manjeri, Malappuram Dt, Kerala, INDIA. Ph. 0091 483 2769031.


Central Committee Chairman : Seyyid Abdul Jabbar Sihab Thangal, Panakkad.
                   "            Convener : Moulana Najeeb Moulavi, Mambad
                                 Members : K.A.Samad Moulavai, Mannarmala
                                                    . Dr.E.K.Alavi Moulavi, Narukara, Manjeri
                                           P.Ahmed Musliar,Menakoth (Nadapuram Khasi)
                                                   Seyyid Hasan Saqaf Thangal
                                                   P.Ali Akabar Vahabi


President :           Seyyid Hassan Saqaf Thangal, Nadapuram, Kozhikode


Vice Presidents :


1. Seyyid Hashim Bafaqi Thangal, Koyilandi, Kozhikode
2. Seyyid Ismail Bukhari, Moovattupuzha, Eranakulam
3. A.N.Sirajuddin Moulavi, Veeramangalam, Palakkad
4. S.Ali Moulavi, Pattarkadavu, Malappuram
5. N.M.Muhammed Noorani Moulavi, Kannur
6. Muhammed Baqavi, Thiruvananthapuram


General Secretary : Ali Akbar Vahabi, Naduvath, Malappuram


Secretaries :


1. Nasir Moulavi.N.K, Kadupuram, Malappuram
2. Basheer Vahabi, Adimali, Idukki
3. Basheer Faizi, Cherukunnu, Kasargode
4. C.Abdul Rahman Moulavi, Muzhakkunnu, Kannur
5. Mohammed Ali.K.A, Pazhayannur, Thrissur
6. Thajuddeen Master, Parakkadavu, Kozhikode


Treasurer :  P.S.Abbas, Palakkad

SYF (Kerala State SYF) : Introduction

The Kerala State sunni Yuvajana/Youth Federation, SYF is the youth wing of Kerala Samsthana/State Jamiyyathul Ulama.


Deatails on Jamiyyathul Ulama


Office : Jamia Vahabiyya Arabic College, Wandoor, Malappuram Dt, Kearala, INDIA. Ph. 0091 4931 248919


President : Moulana N.K. Muhammed moulavi, Kadupuram (Mudarris, Parappanangadi)


Vice President : Moulana K. Alavi Moulavi (Principal, JVA College, Wandoor)


General Secretary : Seyyid Muhammed Koya Thangal (Al Jalali, Al Bukhari), Ramanthali


Secretaries :

1. Seyyid Abdul Jabbar Sihab Thangal (Ba-Alavi), Panakkad. 
2. U.Abdul Raheem Moulavi, Kidangazhi
3. K.Asgar Moulavi, Chreukaara
4. Moulana A. Najeeb Moulavi

Treasurer : Thachilath Moidu Musliar, Nadapuram


Spoke Person : Moulana Najeeb Moulavi, Mambad