The Shaykh’s explanation of the ruling on announcing the iqamah over the mosque’s external loudspeakers.
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The Shaykh : First, they broadcast the iqamah over the loudspeaker. The original ruling for the iqamah is that it is for the people of the mosque. Expanding the scope of its announcement with this loudspeaker is an addition to the legislation for which there is no justification, unlike the announcement of the adhan, as we mentioned. This is observed from two aspects:
The first is what came in the previous hadith: the one seen in the dream—and it appears to be an angel—when he called the adhan, stood on the wall of a root, meaning: on a ruined wall that had a remaining portion elevated above the ground. This indicated that the mu'adhdhin should stand in an elevated place to convey the sound. When he called the iqamah, he descended to the ground and called it. This indicated that the iqamah should not be conveyed in the same way as the sound of the adhan.
The second is the practice of the Muslims from the time of the Prophet (peace and blessings be upon him) until before the existence of this means. In the past, and in the very distant past, when minarets were not known for their construction, they would climb onto the roof of the mosque and call the adhan. As for the iqamah for prayer, they would call it inside the mosque. The secret of this is that the iqamah is not intended to convey the message to those outside the mosque, but rather to notify those inside the mosque that the prayer is about to begin. The practice of the Muslims followed this distinction between the adhan, which is announced, and the iqamah, which is called within the mosque itself.
Therefore, conveying the sound of the iqamah beyond what is necessary is, in my belief and opinion, an addition to the religion. I hope that I am successful and correct. This falls under the category of seeking a benefit where there is no benefit; rather, it is a correction of the Wise Lawgiver who distinguished between the place of the adhan and the place of the iqamah. The adhan is in the high place, and the iqamah is in the mosque. This is the first place where I see that using the loudspeaker is not prescribed, as it is prescribed for calling the adhan.
The first is what came in the previous hadith: the one seen in the dream—and it appears to be an angel—when he called the adhan, stood on the wall of a root, meaning: on a ruined wall that had a remaining portion elevated above the ground. This indicated that the mu'adhdhin should stand in an elevated place to convey the sound. When he called the iqamah, he descended to the ground and called it. This indicated that the iqamah should not be conveyed in the same way as the sound of the adhan.
The second is the practice of the Muslims from the time of the Prophet (peace and blessings be upon him) until before the existence of this means. In the past, and in the very distant past, when minarets were not known for their construction, they would climb onto the roof of the mosque and call the adhan. As for the iqamah for prayer, they would call it inside the mosque. The secret of this is that the iqamah is not intended to convey the message to those outside the mosque, but rather to notify those inside the mosque that the prayer is about to begin. The practice of the Muslims followed this distinction between the adhan, which is announced, and the iqamah, which is called within the mosque itself.
Therefore, conveying the sound of the iqamah beyond what is necessary is, in my belief and opinion, an addition to the religion. I hope that I am successful and correct. This falls under the category of seeking a benefit where there is no benefit; rather, it is a correction of the Wise Lawgiver who distinguished between the place of the adhan and the place of the iqamah. The adhan is in the high place, and the iqamah is in the mosque. This is the first place where I see that using the loudspeaker is not prescribed, as it is prescribed for calling the adhan.