He spoke on the unlegislated public interests. And that the use of loudspeakers in the iqamah is not permissible. ?

The Shaykh : However, the means in the Shari'ah are divided into two categories: a means that achieves a Shari'ah objective, which is what some jurists call the unlegislated public interests, and a means that does not achieve a Shari'ah benefit. So I am telling you something now that you may find surprising from me, and that is: this loudspeaker is sometimes permissible, and sometimes not permissible! For example, when the prayer is established, broadcasting the adhan with a loudspeaker so that this adhan is heard by those farther away from the mosque, because this is a prescribed means that achieves a Shari'ah objective. As you know, in some authentic hadiths, the mu'adhdhin should be the one with the clearest voice. And I do not want to delve into this area either. The one who uses this broadcast to expand the reach of the adhan has achieved a Shari'ah objective. But is the matter the same with the iqamah? I say: No. Therefore, I distinguish between broadcasting the adhan with a loudspeaker and broadcasting the iqamah. Broadcasting the iqamah is local, mosque-based, if the expression is correct, whereas broadcasting the adhan is local and also extends farther, even to another district. But with a note that I have noticed in some Saudi countries when it was permitted to me; I would hear an adhan here, an adhan there, and an adhan over there, and the voices would overlap with each other, so one is at a loss as to whom to respond to! Is it this one, or this one, or this one? This is also one of the disorders that have taken hold in the present age due to the lack of a Shari'ah mindset to organize these matters.
The most important thing is the Jumu'ah sermon and the Jumu'ah prayer. Is broadcasting it prescribed? I say: The prayer is not prescribed to be broadcast, neither the Jumu'ah prayer nor any other prayer. It is not prescribed to broadcast it to a gathering of people, who may be in situations that do not help them to listen to the recitation of the Qur'an, the remembrance of Allah (Mighty and Majestic), and other things. The important point is that means must be weighed by the scale of the Shari'ah. So whatever among them achieves a known Shari'ah objective and purpose, it is known that it is a Shari'ah objective by explicit text. Then, as it is said, the means takes the ruling of the end. If the end is prescribed, the means is prescribed; and if the end is not prescribed, the means is not prescribed. So you have known the answer to your question, and perhaps this extent is sufficient.
A questioner says: The precise definition of "La ilaha illa Allah" ... .