Q. Is it permissible to use loudspeakers for Salaat?
A. Due to the ignorance of the masses and the inaad (enmity), jahaalat (ignorance), and nafsaaniyat (submission to base desire) of even the Ulama, it is best that we present the Fatawa of the Akaabireen whom even the non-entities accept as Seniors.
- Hadhrat Mufti Mahmudul Hasan Gangohi (rahmatullah alayh) said:
“Loud speakers should not be used in Salaat. The Imaam Sahib should put a stop to it.” (Fataawa Mahmudiyyah, Vol.2, page 128)
- In Fataawa Raheemiyyah, Vol. 1, page 209, it is said: “Whether the voice transmitted by the loudspeaker is the original voice or an artificial representation of the original voice (such as an echo), there is difference of opinion among the experts (the technologists). (There is no longer any difference of opinion of the experts on this issue. Besides the consensus of the experts, it is just common sense that the voice which reaches a kilometre away is not the original or actual voice. The voice is ‘rebuilt’ after its ‘capture’, then transmitted. The sound which reaches the ears of the audience, is the sound of the reproduced voice of the speaker. It is never the original voice—The Majlis) If it is the reproduced voice, then the Iqtida will not be valid by following the voice……Even if it is not a reproduction (but is the original voice), then too there is no permission for the utilization of a loudspeaker in Salaat because it is in conflict with the simplicity which is the characteristic of Islamic acts of ibaadat. Hadhrat Shah Waliyullah (rahmatullah alayh) said that encumbrances and pretence in ibaadat are among the factors which alter the Deen. This was the malady in which the priests of the Yahood and Nasaara were involved. In addition, a loudspeaker interferes with the khushoo’ of Salaat. There is more corruption than benefit in using a loudspeaker for Salaat, hence the Shariah does not permit it. Furthermore, there is no need for a loudspeaker in Salaat because the validity and perfection of the Salaat are not dependent on hearing the recitation of the Imaam. An arrangement could be made for relaying the Takbeeraat-e- Intiqaal by means of appointing (human) Mukhabbireen (proclaimers). It is also improper to use a loudspeaker for the khutbah…”
- In an elaborate Fatwa of a number of pages, Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) stated the impermissibility of using a loudspeaker for Salaat. (Imdaadul Fataawa, Vol.`1, from page 581 to 600)
- Extract from a lengthy fatwa of Hadhrat Husain Ahmad Madani (rahmatullah alayh): “The Salaat of all those who perform their Salaat on the basis of this instrument is faasid (invalid)….It is therefore necessary to refrain from using it. All the arguments which have been presented for permissibility or preferability of the loudspeaker, from the Fiqhi angle, does not carry the weight of a grain of wheat (in other words, all such arguments are devoid of substance).” Imdaadul Fataawa, Vol.1, page 598 There is consensus of all our senior Ulama on the prohibition of using loudspeakers for Salaat and Khutbah.
THE MAJLIS VOLUME 18 NUMBER 01
Q. What is the ruling regarding musallis sitting on chairs? In our Musjid some musallis sit in the first saff right behind the Imaam. Please comment.
A. If a musalli is able to sit on the floor for Salaat, then sitting on a chair is not permissible nor will the Salaat be valid. However, if he is unable to sit on the floor, then Salaat on the chair is valid.
It is improper for chair-sitting musallis to place their chairs conspicuously right behind the Imaam in the first saff. Rasulullah (sallallahu alayhi wasallam) said that the Ulun Nuha (Ulama, Huffaaz and people who are aware of the masaa-il of Salaat) should be immediately behind the Imaam in case the Imaam’s wudhu breaks, then the mas’alah of Istikhlaaf will apply. People on chairs should sit preferably at the ends of the sufoof (rows). A couple of musallis should come a bit early to the Musjid before the chair-sitting brothers occupy the space behind the Imaam. They should occupy the positions behind the Imaam. The chair-sitting musallis will then have to place their chairs at a distance from the Imaam. The Imaam should also politely offer them naseehat.
If there are several chair-sitting musallis, the chairs should not be placed together in the saff. They should be spread out. If the chairs are in a row, it resembles people in a church sitting on benches.
THE MAJLIS VOL 22 NUMBER 7
QUESTION: IS IT PERMISSIBLE TO WEAR JEANS UNDER A JUBBA?
ANSWER BY MAJLIS ULAMA OF SOUTH AFRICA
Jeans are not Islamically respectable. It does not behove a Muslim conscious of Allah Ta’ala, conscious of the Aakhirah, conscious of the Sunnah and who desires the development of taqwa to wear jeans which are garments of low repute and even aligned to hooliganism. It is therefore not permissible to perform salaat with jeans even if a jubba is worn. Although the salaat will be valid, it will be makrooh to wear such offensive garments.
THE ZIGZAG ‘MUFTI’ CLUTCHES AT STRAWS FOR LACK OF DALEEL
The response to our rebuttal of the zigzag fatwa of Ebrahim Desai, is nothing but a regurgitation of drivel and clutching at straws by the ZigZagger. Here we shall content ourselves to rebut his stupid straw-clutch pertaining to the notice which he has reproduced. Other issues shall, Insha-Allah, be tackled and demolished in future articles.
The purpose of the notice which was written on the board by a brother, not by The Majlis, was not to advocate wearing the mask out of Salaat. Some musallis do come to the Musjid with masks, perhaps three or four among a couple hundred musallis.
Rather than expelling such musallis from the Musjid, the notice advises them to keep their masks in their pockets. Another reason for keeping the masks in pockets at all times, is to be saved from the oppression of the kuffaar authorities when they accost one in the street.
Most certainly, it is a sign of Imaan and Yaqeen to abstain from wearing the mask. The notice does not encourage wearing masks outside Salaat. The notice contends with a practical problem with the people of Imaan are beset with in consequence of the oppressive draconian laws of an oppressive regime, which is supported by munaafiq, maajin, zig zag ‘muftis’ who misinterpret the fatwas of the Aakaabireen.
18 Zul Qa’dh 1442 – 29 June 2021
Q. The Ulama in UK are of the opinion that we should attend the Musaajid and observe social distancing and the other covid protocols, They say that we should not make the Musaajid desolate by staying away. Is this opinion correct?
A. We are not in agreement with the view of the UK ulama regarding the Musaajid. It is better that the Musaajid remain desolate than converting them into weird temples. Of greater importance is to observe the Shariah in its original form. If this cannot be executed in the Musaajid, then we can do it elsewhere. Furthermore, the U.K. Ulama are complicit with the kuffaar government in the plot to demolish Islam regardless if their complicity is unintentional or due to short-sightedness. The U.K Ulama have introduced the kufr protocols even prior to the government’s actual imposition, and they are worse than the kuffaar in their enthusiasm to bootlick the government which they demonstrate by rigid enforcement of the kufr protocols of the atheists. The conduct of the UK Ulama is scandalous and treacherous. They are the primary cause for the closure and desolation of the Musaajid. They are among the worst of the evil ulama on earth today. Another fact of great importance is that the Musaajid have been cursing Muslims who were violating their huqooq. The kuffaar government is a tiny cog in the Athaab machinery of Allah Azza Wa Jal. They are being divinely used to inflict punishment on this treacherous Ummah.
SAUDI DARUL KUFR BANNING LOUDSPEAKER ATHAAN
The Ministry of the so-called ‘Islamic’ Affairs of the Saudi Darul Kufr has ordered that loudspeakers be restricted to only the Athaan and Iqaamat. Furthermore, the volume will now be drastically reduced to “one third level”.
The announcement does not clarify if loudspeakers are totally prohibited for Salaat and Khutbah or will these devices still be used inside the Musaajid for Salaat and Khutbah albeit at drastically reduced levels.
Since about a century ago, there has been consensus of our Ulama of Deoband on the prohibition of using loudspeakers for Salaat and
Khutbah. But the Saudi view was the opposite. What has now constrained Darul Kufr to abide by the Fatwa of Deoband?
While the Fatwa of our Ulama is based on solid Shar’i daleel, the order of the Najdi regime is motivated by the desire to appease the
western kuffaar tourists. Since in the understanding of the kuffaar regime the Athaan disturbs the kufr palates of the kuffaar tourists,
the kuffaar Saudi regime has imposed the restrictions on the use of loudspeakers. Thus, the decision of the kuffaar Saudi regime, like
all of its decrees, is kufr. This should not at all be a surprising emanation from the Saudi-Najdi Darul Kufr.
13 Shawwaal 1442 – 25 May 2021
Once Rasulullah (Sallallahu alayhi wasallam) saw a man performing Salaat with his izaar (lower garment) hanging below his ankles. Rasulullah (Sallallahu alayhi wasallam) instructed him to renew Wudhu and repeat the Salaat. When someone asked the reason for renewal of Wudhu, Rasulullah (Sallallahu alayhi wasallam) said that the Salaat was not valid. Allah Ta’ala does not accept a Salaat if the trousers is below the ankles. This is the rule applicable to all haraam acts perpetrated during Salaat. Salaat performed with the clothing of the kuffaar, with jeans, T-shirt, with logos inscribed on the garments, with short sleeves exposing the elbows, with such tight-fitting pants which display the form of the buttocks, etc. is NOT VALID.
Salaat in such a reprehensible manner has to be incumbently repeated. The offensive clothes should be discarded. If deficiency of Imaan does not allow the criminal to completely abandon the haraam western/kuffaar dress style, then at least he should ensure that when performing Salaat he is dressed correctly so that at least his Salaat is not flung back into his face from the heavens like a filthy rag as is mentioned in the Hadith.
REPEAT YOUR SALAAT
Wearing the trousers on or below the ankles is haraam at all times. The sin is aggravated if this haraam style is adopted in Salaat. Rasulullah (Sallallahu alayhi wasallam) had ordered not only the repetition of the Salaat. He had ordered also renewal of Wudhu. The same command will apply to Salaat performed with the devil’s mask (i.e. the corona virus mask). In fact the stricture regarding this mask is more severe in view of the fact that it is accompanied by the kufr belief of disease being contagious, and also because it is in flagrant violation and rejection of Rasulullah’s prohibition of face covering during Salaat.
SALAAT WITH THE MOCK ‘BURQAH’
I usually wear a half burqah and pants when performing Namaaz. The burqah is just above the waistline. An Apa told me that my Namaaz is not valid with this burqah. She said that I should repeat my Namaaz. Is she correct? What happens with the Namaaz which I had performed in the past with such a burqah?
The Apa is 100% correct. With the cloth which in terms of the Shariah is not a burqah, your Namaaz is not valid. For a Muslim female it is shameless for her legs to be exposed. Pants are not sufficient covering for the legs. You should make qadha of your past Namaaz.
QUESTION: WHAT IS THE HUKM ON HABITUALLY COMING LATE FOR SALAAT? IS THERE ANY DIFFERENCE IN THE HUKM FOR AN AALIM OR NON-AALIM?
Habitual late coming for salaat whereby a raka’t or so is missed, is undoubtedly a major sin. Salaat is the central pillar upholding the structure of the deen. Weakening this pillar is a major sin. If someone occasionally and unintentionally comes late for salaat, obviously it is not sinful. But we have seen that many of the people of knowledge have made it a habitual practice to arrive late for salaat. They have adopted a very careless attitude towards this fundamental junction of Islam. Instead of their ilm inspiring taqwa in them, they become more careless and lethargic towards observance of the ahkaam. They react like the kuffaar scientists. Who become more perverse in their kufr the more they discover of the wonders of Allah’s qudrat.
This sin applies to all—to laymen, students and to a greater degree to the ulama who are supposed to know better and not become so careless as to establish a practice of late-coming for salaat. It is incumbent for a mu’min to make preparations for his jamaat salaat well in advance of the time set for the commencement of the salaat.
The asaatizah are mainly to be blamed for this state of affairs and the students’ neglect of salaat. It is their duty to ensure that the students studying under them are regular and punctual for jamaat. Many ustaadhs continue teaching right until the iqaamah is about to start. Then they all rush to the masjid arriving late. This lackadaisical attitude towards salaat is fraught with grave consequences for one’s imaan. Salaat has become an empty, dry ritual which is regarded as a burden by most performers of salaat. The mashaaikh say: “A Mu’min in the musjid is like a fish in the water and a munaafiq in the musjid is like a wild bird in a cage.”
A habitual late-comer to salaat is undoubtedly a faasiq. He is mardudush shahaadat. The shariah does not grant the ulama exemption from regular and punctual attendance. In fact, the law applies to a greater degree to them. They have to set a better example, then the students will follow. A molwi, he is not an aalim because to qualify as an aalim, the Qur’an stipulates the quality of KHashiyat: “Verilyl, among the servants of Allah, only the ulama fear Him.”—–Qur’aan.
january 2, 2005
Q. If someone has tested positive for the covid disease, should he remain at home, and not go to the Musjid for Salaat?
A. As long as he has the strength to go to the Musjid, it will remain Waajib for him to go to the Musjid. Jamaat Salaat is Waajib. The hallucination of contagion is a devilish idea. It is not permissible to entertain this belief of kufr.