What is the ruling on reading hadiths from "Riyad al-Salihin" with loudspeakers in the mosque after the prayer?
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The questioner : The following question, O Shaykh: Some mosque imams have become accustomed to reading hadiths from the book "Riyad al-Salihin" or similar works after the prayer, using a loud voice amplified by a loudspeaker, which disturbs those who are remembering Allah after the prayer and disturbs those who joined the prayer late. Is this an innovation?
The Shaykh : I think the answer to something like this was given previously when we discussed the hadith of Ibn Abbas and that it was for the sake of teaching. However, since the question now is specifically about the lesson that some people deliver after the prayers, I say: We cannot categorically state that this teaching is an innovation unless it has become an inseparable part in the custom of people, such that it is considered a sunnah after the prayer. From this point comes the statement that this is an innovated matter. However, if it is done occasionally, that is the first condition. Second, the lesson should not begin immediately after the taslim. There may be a post-prayer sunnah, and the lesson should only come after the worshippers have finished the prescribed adhkar after the prayer and the post-prayer sunnah. If the lesson, for example, comes after the Zuhr prayer, the teacher should observe the completion of the worshippers' adhkar, their recitations, and their sunnahs, so that there is no one in the mosque who is compelled to complete the prayer because he was late, and so that they can perform the adhkar, recitations, and sunnahs that are prescribed after the obligatory prayer. If the teacher adheres to and observes these precautions, there is no doubt that this teaching is among the gatherings of dhikr that are surrounded by the angels, over which the mercy of Allah (Blessed and Exalted is He) descends, and upon which tranquility descends. However, it should be noted here regarding this book that many people, when they read a hadith from this book, first do not distinguish between its authentic and weak narrations. This should not be taught by someone who does not distinguish between its authentic and weak narrations, even if the majority of it is authentic (and praise be to Allah).
Second: It is not permissible to read a hadith as the Qur'an is read; that is, for the sake of seeking blessing, because reading the Qur'an, as he (peace and blessings be upon him) said:, this is in the recitation of the Qur'an. As for the hadith, it does not have this virtue. Therefore, if the reciter recites a hadith, he should not move on to another one until he has clarified its meaning to those present, even if they are from the general public, so that they understand the intended meaning of the hadith. After that, if he does not wish to expand on explaining some of the jurisprudential rulings derived from the hadith, there is no objection if the gathering cannot bear that. However, reading the hadith without its meaning being understood is of no benefit, especially if he does not distinguish between the authentic hadith and the weak one.
In summary: It is better not to conduct the lesson when it causes disturbance to the worshippers or to the reciters. If there are people in the mosque who are worshipping, sitting to recite the Qur'an, may Allah will it, then the teacher should move to the farthest corner of the mosque and not raise his voice more than what is necessary for those around him to hear. As for using a loudspeaker in this case, it is not permissible for the reason mentioned previously, which is the disturbance.
Here is the occasion to point out something that has become widespread in many countries, which is that they first broadcast the imam's recitation outside the mosque; and this is not permissible. Also, they broadcast the iqamah of the mosque outside the mosque; this is not permissible. The adhan should have its range of transmission expanded as much as possible, because there are known and prescribed evidences for this. As for the iqamah, it is specific to the people of the mosque, and its purpose is not the same as the purpose of the adhan. Therefore, it is not permissible to use a loudspeaker for the iqamah. Likewise, it is not permissible to use a loudspeaker for the imam's prayer on Friday or on any other day, because it exposes people to one of two things: either they will turn themselves away from listening to the remembrance of Allah, or they will suspend their work and listen to this recitation. In this, there is a very, very great hardship. A person may be in his house naked, relieving himself, or a woman may be in the service of her house and not have the opportunity, or the craftsman and the blacksmith, and so on. Therefore, it is not permissible to broadcast the imam's recitation in any of the loud prayers except to the extent that it is heard by the rows behind him. This should be observed; otherwise, a person will fall into a violation that does not even cross his mind.
I hope I have covered the answer from all angles - if Allah wills -?
Other than that?
The Shaykh : I think the answer to something like this was given previously when we discussed the hadith of Ibn Abbas and that it was for the sake of teaching. However, since the question now is specifically about the lesson that some people deliver after the prayers, I say: We cannot categorically state that this teaching is an innovation unless it has become an inseparable part in the custom of people, such that it is considered a sunnah after the prayer. From this point comes the statement that this is an innovated matter. However, if it is done occasionally, that is the first condition. Second, the lesson should not begin immediately after the taslim. There may be a post-prayer sunnah, and the lesson should only come after the worshippers have finished the prescribed adhkar after the prayer and the post-prayer sunnah. If the lesson, for example, comes after the Zuhr prayer, the teacher should observe the completion of the worshippers' adhkar, their recitations, and their sunnahs, so that there is no one in the mosque who is compelled to complete the prayer because he was late, and so that they can perform the adhkar, recitations, and sunnahs that are prescribed after the obligatory prayer. If the teacher adheres to and observes these precautions, there is no doubt that this teaching is among the gatherings of dhikr that are surrounded by the angels, over which the mercy of Allah (Blessed and Exalted is He) descends, and upon which tranquility descends. However, it should be noted here regarding this book that many people, when they read a hadith from this book, first do not distinguish between its authentic and weak narrations. This should not be taught by someone who does not distinguish between its authentic and weak narrations, even if the majority of it is authentic (and praise be to Allah).
Second: It is not permissible to read a hadith as the Qur'an is read; that is, for the sake of seeking blessing, because reading the Qur'an, as he (peace and blessings be upon him) said:
Whoever reads the Qur'an, he will have ten good deeds for every letter; I do not say "Alif, Lam, Mim" is one letter, but "Alif" is a letter, "Lam" is a letter, and "Mim" is a letter.
من قرأ القرآن فله بكل حرف عشر حسنات ؛ لا أقول ألف لام ميم حرف ، بل ألف حرف لام حرف ميم حرفIn summary: It is better not to conduct the lesson when it causes disturbance to the worshippers or to the reciters. If there are people in the mosque who are worshipping, sitting to recite the Qur'an, may Allah will it, then the teacher should move to the farthest corner of the mosque and not raise his voice more than what is necessary for those around him to hear. As for using a loudspeaker in this case, it is not permissible for the reason mentioned previously, which is the disturbance.
Here is the occasion to point out something that has become widespread in many countries, which is that they first broadcast the imam's recitation outside the mosque; and this is not permissible. Also, they broadcast the iqamah of the mosque outside the mosque; this is not permissible. The adhan should have its range of transmission expanded as much as possible, because there are known and prescribed evidences for this. As for the iqamah, it is specific to the people of the mosque, and its purpose is not the same as the purpose of the adhan. Therefore, it is not permissible to use a loudspeaker for the iqamah. Likewise, it is not permissible to use a loudspeaker for the imam's prayer on Friday or on any other day, because it exposes people to one of two things: either they will turn themselves away from listening to the remembrance of Allah, or they will suspend their work and listen to this recitation. In this, there is a very, very great hardship. A person may be in his house naked, relieving himself, or a woman may be in the service of her house and not have the opportunity, or the craftsman and the blacksmith, and so on. Therefore, it is not permissible to broadcast the imam's recitation in any of the loud prayers except to the extent that it is heard by the rows behind him. This should be observed; otherwise, a person will fall into a violation that does not even cross his mind.
I hope I have covered the answer from all angles - if Allah wills -?
Other than that?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.