Warning against the error of performing the prayer with an external microphone because it disturbs nearby houses and mosques.

The Shaykh : The issue is that some people use this sound in a way that harms others. In some cities and villages, they perform the prayer with a microphone, and the sound is heard from the minaret and by the neighbors of the mosque, whether they are in other mosques or in houses. It disturbs them greatly, to the extent that it has reached us that some people praying behind this imam, when they heard the recitation of the second mosque through the loudspeaker, and its voice was pleasant and its recitation good, began to listen to that recitation and stopped listening to the recitation of their own imam. Their imam became as if he were reading on a wooden stand; they did not listen to anything but the recitation of the good mosque. It was reported to me that some people were listening to the recitation of the second imam in the second mosque, so when he said: "And not the astray," they said: "Ameen," while their own imam was still reciting al-Fatihah and had not finished. But they listened to the recitation of the second mosque. There is no doubt that this is falling into what the Messenger (peace and blessings be upon him) forbade, and it is disobedience to the Messenger. Whoever does that is closer to sin than to safety, because he harms his brothers and disturbs them. The Prophet (peace and blessings be upon him) came out to his Companions one day while they were praying and raising their voices in recitation, and he said to them (peace and blessings be upon him): Two hadiths have been narrated regarding this. Ibn 'Abd al-Barr (may Allah have mercy on him) said that both are authentic; one is in al-Muwatta' and the other is in Abu Dawud. The wording in Abu Dawud is: The Prophet (peace and blessings be upon him) thus made this a harm, and the Messenger (peace and blessings be upon him) spoke the truth, because it harms, disturbs, and tires people. If a person objects to the prayer in the mosque from this perspective, his objection is correct. Is his objection correct or not? His objection is correct, because this is what the Messenger (peace and blessings be upon him) forbade. I do not know what the answer of the one who does that will be before Allah on the Day of Resurrection, if the Messenger (peace and blessings be upon him) said: or It is established that this disturbs others or harms them. I do not know what the answer of this doer will be, who has been informed of the hadith of the Messenger (peace and blessings be upon him), which is an authentic hadith authenticated by Ibn 'Abd al-Barr. In fact, there are two hadiths from the Messenger, two hadiths, and one piece of evidence is sufficient. And I do not know what his answer will be, and I do not know what his feeling will be toward his brothers who are prostrating following their imam, wanting to call upon Allah, while the voice of this person tears their ears with recitation, and they do not know what they are calling upon. It is a great crime against others, even though the benefit of this is very little, if one assumes there is any benefit at all. If a person objects to this sound, or the use of the amplifier from this perspective, his objection is correct, because the Prophet (peace and blessings be upon him) forbade people from disturbing one another or raising their voices over one another. The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) explicitly stated that a person has no right to do what disturbs the worshippers; he mentioned this in the Fatawa and elsewhere. We are in no need of the words of any person as long as we have the words of the Messenger (peace and blessings be upon him), who said: or Therefore, objection in this manner is a correct objection in its proper place. For this reason, I am taking upon myself, from this place, the responsibility before the Lord of the Worlds for whoever heard this hadith from the Messenger (peace and blessings be upon him), if he is asked what he did about the disturbance of his brothers, and the fact that they are calling upon the One they were commanded to listen to, yet they listen to him. We ask Allah for guidance for our brothers. The reality is that this is what we referred to a moment ago: giving emotion precedence over reason. If a person uses his reason and asks, "What compels me to disobey the Messenger (peace and blessings be upon him), harm my brothers, and disturb them, in a matter that has no benefit, and whose benefit is little? I mean, if one assumes there is a benefit, the benefit is little."