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
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'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.
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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.]
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[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