SALAAT AND LOUDSPEAKERS?

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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

THE RECOMMENDATION FOR THE IMAM TO LEAN ON A SWORD DURING THE KHUTBAH OF JUMU`AH IN THE COUNTRIES CONQUERED BY FORCE

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By Umar Rumi

Collecting a few resources and references as some idiots (spanning from coward weakos to pseudo-literalist wahhabis) are calling this a bid`ah.

1.

رَوَاهُ أَبُو دَاوُدَ عَنِ الْحَكَمِ بْنِ حَزْنٍ: قَال: وَفَدْتُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَشَهِدْنَا مَعَهُ الْجُمُعَةَ، فَقَامَ مُتَوَكِّئًا عَلَى سَيْفٍ أَوْ قَوْسٍ أَوْ عَصَا مُخْتَصِرًا

حديث الحكم بن حزن أخرجه أبو داود (1 / 659 – ط عزت عبيد دعاس) وحسنه ابن حجر في التلخيص (2 / 65 – شركة الطباعة الفنية)

Narrated al-Hakam bin Hazn (Radhiyallahu Anhu):
(…) We attended the Friday prayer with the Prophet (ﷺ) and he (ﷺ) stood leaning on a sword or a bow or a staff. [Reported by Abu Dawud].

Source: أبو داود

2.

“ويتقلد الخطيب السيف في كل بلدة فتحت بالسيف كذا في شرح الطحاوي”

“The (Imam) Khatib shall hold the sword in his hands in every town which was conquered by sword as stated in (Isbijabi’s) Sharh on (Mukhtasar) at-Tahawi”.

Source: Fatawa-e-Alamgiri (Fatawa-e-Hindiyya)

3.

Source: ‏ “درر الحكام شرح غرر الأحكام” لملا خسرو رحمه الله

4.

(و) إذا قام يكون (السيف بيساره متكئا عليه في كل بلدة فتحت عنوة) ليريهم أنها فتحت بالسيف فإذا رجعتم عن الإسلام فذلك باق بأيدي المسلمين يقاتلونكم به حتى ترجعوا إلى الإسلام (و) يخطب (بدونه) أي: السيف (في) كل (بلدة فتحت صلحاً) ومدينة الرسول فتحت بالقرآن([2]) فيخطب فيها بلا سيف ومكة فتحت بالسيف.

Source: “نور الإيضاح مع مراقي الفلاح“

Source 2: (not an endorsement of the person tweeting this)

5.

Shaykh سيف الله mentions:

The Imâm and exegete al-Qurtubî even reports the consensus (ijmâ`) of scholars on this subject, namely, that the khatîb preaches by leaning on a sword or a staff:

والإجماع منعقد على أن الخطيب يخطب متوكّئاً على سيف أو عصا

We have very old words on this subject such as that of jurist Abû al-Hassan al-Rastaghfanî al-Samarqandî al-Hanafî (d.345h), who was among the companions of Abû Mansûr al-Mâturîdî:

كل بلدة فتحت عنوة بالسيف يخطب الخاطب على منبرها بالسيف، ليريهم أنها فتحت بالسيف، فإذا رجعتم عن الإسلام فذلك باق في أيدي المسلمين نقاتلكم به حتى ترجعوا إلى الإسلام، وكل بلدة أسلم أهلها طوعاً يخطبون بلا سيف، ومدينة الرسول صلى الله عليه وسلم فتحت بالقرآن فيخطب بلا سيف، ومكة فتحت بالسيف فيخطب مع السيف.

6.

What is the reason for the Imam to hold the staff at the time of the Khutbah of Jumuah?
Q. What is the reason for the Imam to hold the staff at the time of the Khutbah of Jumuah?

A. It is a preferred act (Mustahab) for the Imaam/Khateeb to hold a staff (Asaa) with his left hand whilst delivering the Khutbah of Jumuah.

The scholars of Jurisprudence (Fuqahaa) have written that if the Muslims conquer a city by the sword, the Imaam should hold a sword whilst delivering the Khutbah, signifying the authority of the Muslims.

However, if the Muslims do not conquer a city by the sword but through the efforts of propagating Islam or there is a truce/agreement in place, then the Imaam may hold a staff whilst delivering the Khutbah. (Shaami 2/163/Fatawaa Darul Uloom Zakariyya 2/706)

Note: The above will be preferred (Mustahab) provided that it is not considered obligatory, compulsory or an emphasized Sunnah act.

Allah Ta’ala Knows Best

Mufti Ismaeel Bassa

Source: http://themufti.com/2019/06/20/what-is-the-reason-for-the-imam-to-hold-the-staff-at-the-time-of-the-khutbah-of-jumuah/ –https://jamiat.org.za/holding-the-staff-during-the-jumuah-khutbah/

JUMUAH MUBAARAK?

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Q. Over the last few years with the advancement of technology, sending messages and
remaining in contact with family and friends have become easy and convenient.
In recent years it has become the habit of family members to wish one another
“Jumuah Mubarak” or “May your Jumuah be blessed and your duas accepted” or “have
a blessed day filled with piety and ibadaat” etc., etc.
Everyone that I have asked know that this is not a sunnah act. So why do it?
They reply that it is a way of showing love and care for family and close friends. People that receive such whatsapp messages say that they appreciate that the sender is thinking of them. Is this wrong and should we desist from sending Jumuah messages?
The following was a message sent to me:
Mufti Taqi on sending Jumu’ah Mubarak: (I’ll paraphrase)
“Nowadays it has become very common that people spread messages of Jumu’ah
Mubarak especially on social media. 25yrs from now people will think it is compulsory
or some form of Sunnah and they will begin to belittle those who don’t say it or send
it. This is wrong. Allah’s Rasool never did this, nor did the Sahaabah.
This is becoming a new bid’ah of our time. We don’t need to say Jumu’ah Mubarak to anyone and if anyone sends us a message, we should clarify this to them. Every
bid’ah starts with very small things but later develops into a very big fitnah.”
Please comment. Is this practice valid in terms of the Shariah?

A. Mufti Taqi’s answer is adequate. It is not valid nor is it permissible to fabricate this or
any other similar practice into the Deen as if it is an act of ibaadat.

PORNO DEVICES FOR THE KHUTBAH

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Q. Last week Friday on Jummah we saw a Moulana with an iPad or Tablet in his hand from which he delivered his lecture. This week Friday on Jumuah, the Moulana who came to lecture us and deliver the Khutbah, had in his hands a Smartphone from which he delivered his lecture and Khutbah.
I’ve arrived at a conclusion and that is that these ‘new Moulanas’ are coming from the jamiat in Fordsburg as I know they both studied there.
They’ve discarded the Kitaabs for Smartphones & iPad or Tablets. Now remember that these Smartphones and tablets don’t only have Islamic content in them, they have pictures and images of social media like Facebook, Twitter, Whatsapp, Snapchat and other social media content.
Tell us what we should do when confronted by these modern day “Ulama”.
A. Be extremely wary of these deviates who are misguided by the NNB jamiat of
Fordsburg. The „madrasah‟ which this shaitaani NNB jamiat entity operates is an institution of shaitaan. The Deen is used as a front to entrap students into the web of modernism.
Only such so-called „maulanas‟ whose brains have become corrupted with the evil modernism acquired from the institution of shaitaan have the temerity of discarding the holy kitaabs to read the Jumuah khutbah from a porno device. These fellows are bereft of any Imaani haya and Imaani understanding, hence they fail to understand the notoriety of reading the Jumuah khutbah from a device which is filled with and used for immorality and satanism.
If the trustees of the Musjid are proper Muslims, then they should not allow these hybrid “molvis‟ to use devilish devices in the Musjid, especially for the purpose of the Khutbah and bayaans.

the majlis 25/6

FOUR RAKA’TS SUNNAT BEFORE THE JUMUAH KHUTBAH

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Four-Rakaats-Sunnat_ERead

THE IRREFUTABLE PROOF OF THE HANAFI MATH-HAB
THE SALAFI CONTENTION
The wayward Salafis who have lost the Straight Path of the Sunnah, thus deviating into error manifest, contend that the four raka’ts Sunnat Salaat which Hanafis perform before the Jumuah Khutbah have no basis in the Sunnah. In this brief treatise, we have, Alhamdulillah, scuppered the fallacy of their baseless arguments.

Ibn Taimiyyah, the imam of the Salafis, appeared on the scene more than six centuries after the Sahaabah. During these six or more centuries, the Ummah had not lost the knowledge and practice of the Ibaadaat taught by Rasulullah (sallallahu alayhi wasallam). The Sahaabah had imparted this knowledge to their Students, the Taa-bieen who in turn transmitted this knowledge to their Students, the illustrious Aimmah Mujtahideen among whom the foremost was Imaam Abu Hanifah (rahmatullah alayh).

Ibaadat is not fixed by Qiyaas (analogical reasoning). Ibaadat is by the direct ta’leem of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah. It is therefore preposterous to assume that all the great personalities of Islam during the Taabieen and Tab-e-Taabieen ages, centuries before Ibn Taimiyyah, were unaware of the raka’ts which accompany every Salaat.

The moron Salafis are in effect implying that for more than six centuries since the time of the Sahaabah, the Ummah was unaware of the details of the Ibaadat of Jumuah Salaat, and a chap such as Ibn Taimiyyah popping up many centuries after the Sahaabah, unearthed the correct ibaadat form which had been lost after the demise of Rasulullah (sallallahu alayhi wasallam).

The morons who claim that Imaam Abu Hanifah had erred in this mas’alah are implying that the great Sahaabi Hadhrat Abdullah Ibn Mas’ood (radhiyallahu anhu) who had commanded the four raka’ts and on whose authority the Ahnaaf act, had in fact erred. In other words, Hadhrat Ibn Mas’ood (radhiyallahu anhu), in terms of the Salafi implication did not have the proper knowledge of Jumuah Salaat. This is the ludicrous and logical conclusion of the claim of the moron Salafis.

THE PROOFS OF THE HANAFI MATH-HAB
The case of the Hanafi Math-hab regarding the four raka’ts Sunnatul Muakkadah before the Jumuah Khutbah, rests on a formidable array of Saheeh (Authentic) Hadith narrations. That the Salafis and their neo-Salafi stooges – fall-outs from the Math-habs – remain unaware of the Hanafi evidences despite their 14 century existence, testifies for the jahaalat of the deviates.

Presenting the evidence for one’s view is inadequate for establishing rectitude and the truth. There is an imperative need to rationally neutralize the arguments of the adversary as well. Minus this, the basis for one’s claim is superficial, lacking in veracity.

Whilst the Salafis present Ahaadith for their contention that the four raka’ts before the Khutbah are not Sunnah, they miserably fail to counter and neutralize the Dalaa-il of Imaam Abu Hanifah (rahmatullah alayh). The unbiased Muslim in search of Haqq will not fail to understand the firmness and strength of the Hanafi Math-hab on this issue if he studies the Dalaa-il which are presented here.

(1) Abdur Razzaaq narrates from Thauri who narrates from Ataa’ Bin As-Saaib, who narrates from Abu Abdur Rahmaan As-Sulami who said:

‘Abdullah Ibn Mas’ood (radhiyallahu anhu) used to instruct us to perform four raka’ts before Jumuah and four raka’ts after Jumuah.”

(Musannaf Abdur Razzaaq)