The Shaykh’s explanation of the ruling on broadcasting the recitation in prayer through the mosque’s external speakers.
Machine translationRead the Arabic original
The Shaykh : The second point, which I consider more problematic: broadcasting the imam’s recitation outside the mosque, and to a range greater than what the mosque’s people need. This exposes those who hear the recitation of the Qur'an, who are around the mosque or near it, to one of two things:
If they wish to fulfill the verse that commands us to be silent and listen:[Al-A'raf 7:204], this causes embarrassment for many people. Therefore, we find that they do not care and remain absorbed in their work, even if it is unlawful work, such as playing chess, for example, or playing cards with shiddeh, or whatever it is called. By doing so, they contradict the noble verse.
Or they must stop their work and turn to listen, which causes embarrassment for those who are compelled to listen and remain silent for the recitation of the Qur'an.
And sometimes, and this has happened to us very often, and very often indeed, in some countries: some people are praying at home, let us assume they are women, and then the sound of the mosque, the reciter’s voice, echoes inside the house, which is far from the mosque. So one does not know how to pray, this person who is praying outside the mosque. It does not occur to anyone’s mind that everyone who prays outside the mosque is a hypocrite, or is at least not excused. That is not the case, because you know that the best mosques for women are their homes, as (peace and blessings be upon him) said:.
So if the imam broadcasts the recitation of the Qur'an outside the mosque, a harm occurs here, which is contradicting the noble verse. Therefore, I see a distinction in the use of this loudspeaker: in the adhan, it is prescribed and desirable, as I mentioned earlier. But in the iqamah and in the recitation of the Qur'an, it must be confined within the walls of the mosque as much as possible. The fashion of the present day is that even if there are four or five people behind the imam, he must recite the Qur'an and pray via the radio. What is the justification? What is the permission for using a loudspeaker in such a clear situation? And judge other cases accordingly.
If they wish to fulfill the verse that commands us to be silent and listen:
So when the Qur'an is recited, then listen to it and pay attention that you may receive mercy.
فإذا قُرئ القرآن فاستمعوا له وأَنصتوا لعلكم ترحمونOr they must stop their work and turn to listen, which causes embarrassment for those who are compelled to listen and remain silent for the recitation of the Qur'an.
And sometimes, and this has happened to us very often, and very often indeed, in some countries: some people are praying at home, let us assume they are women, and then the sound of the mosque, the reciter’s voice, echoes inside the house, which is far from the mosque. So one does not know how to pray, this person who is praying outside the mosque. It does not occur to anyone’s mind that everyone who prays outside the mosque is a hypocrite, or is at least not excused. That is not the case, because you know that the best mosques for women are their homes, as (peace and blessings be upon him) said:
And their homes are better for them
وبيوتهن خير لهنSo if the imam broadcasts the recitation of the Qur'an outside the mosque, a harm occurs here, which is contradicting the noble verse. Therefore, I see a distinction in the use of this loudspeaker: in the adhan, it is prescribed and desirable, as I mentioned earlier. But in the iqamah and in the recitation of the Qur'an, it must be confined within the walls of the mosque as much as possible. The fashion of the present day is that even if there are four or five people behind the imam, he must recite the Qur'an and pray via the radio. What is the justification? What is the permission for using a loudspeaker in such a clear situation? And judge other cases accordingly.