We may cite a quoting from Turkish Web-site on usage of loudspeaker vide http://www.hizmetbooks.org/Endless_Bliss_Fourth_Fascicle/Endless_Bliss_Fourth_Fascicle_Chapter_24.htm o
[Question: A loud-speaker makes it possible for the adhan to be heard from distances; believers can hear the adhan. Therefore, is the loud-speaker not useful and beneficial?
Answer: If the assumption that the adhan should be heard over a large area were true, this question then would have a meaning and value. If it had been necessary for the adhan to be recited with a voice louder than that of a normal human being, Rasulullah (sallAllahu 'alaihi wa sallam) would have given a solution for this since it was his duty to preach and see that everything necessary in Islam was learnt and done. Although there had been those who proposed that prayer times should be announced by ringing bells like Christians or by blowing horns like Jews to make it heard from distances, he did not accept any of these ideas. "We shall not do it that way. Mount a high place and call the adhan," he declared. Thus, it became clear that it was not necessary to make a single adhan heard everywhere.
We know that any alteration in 'ibadat is a bidat and a grave sin, and it is an even more detestable bidat and a more disgusting sin to mix an 'ibadat with something which was never approved of and even refused by Rasulullah (sallallahu 'alaihi wa sallam). It is written in the nineteenth letter of the thirty-fourth chapter in the first volume, "Even if bidats seem to be bright, glorious and beneficial, all of them must be abstained from. Not one bidat contains an advantage." The 186th letter in the book Mujdeci Mektublar states: "Since the hearts of today's men have been darkened, some bidats appear to be beautiful and useful, but on the Rising Day, when the hearts will be awakened it will be understood that all the bidats were harmful without exception. Rasulullah (sall-Allahu 'alaihi wa sallam) declares: "Any renovation in the religion is harmful. You should throw them out." In the 216th verse of sura Baqara, Allahu ta'ala declares: "It may happen that you love something which is bad for you." As it is seen, (See chapter 4, Endless Bliss, Third Fascicle) it does not befit a Muslim to propound the bidat of calling the adhan through a loud-speaker.
In addition to this, in Durr al-mukhtar in the section on yamin (oath) where the nazr (vow) is explained, it is declared: "It is wajib for the government to build a mosque in every town and locality. It is necessary to get it built with funds from the Bayt- ul-mal. If the government does not build it, then it becomes wajib for the Muslims to build it." On the 480th page of the first volume, it is written, "It is haram to leave a mosque while the adhan is being called. However, it is permissible to leave it in order to join the jamaat of one's own locality because it is wajib to pray in the mosque of one's own locality." In summary, it is ordered that there should be a mosque in every Muslim ward, that the adhan should be called at every mosque, and that one should hear the adhan called at the mosque in one's locality or market and join the jamaat there. There must be a mosque in every ward of a town; the adhan must be called at each and every mosque, and everyone must hear the adhan. There is no need to make the adhan heard over great distances. If loud-speakers are used, the result is interference and confusion, and the adhan will have been made a play- thing. Therefore, it is unnecessary and harmful to use loud-speakers to amplify the adhan. If, following the order of the Shariat, every muazzin calls the adhan in accordance with the Sunnat from a minaret, every Muslim will hear clearly the adhan closest to his home without the need of a loud-speaker calling it over a distance. Using loudspeakers to make the adhan audible over great distances is a manifestation of the wish to have the adhan called at one single mosque only and not at other mosques.
In a hadith quoted in Kunuz ad-daqaiq on the authority of al-Baihaki, Rasulullah (sallallahu 'alaihi wa sallam) declared: "There will come a time after you when the most miserable and the most debased of Muslims of the time will be the muazzins." This hadith prophesied that there will be people who will do taghanni and will not recite or call the adhan in accordance with the Sunnat, and who will mix bidats into the 'ibadat. May Allahu ta'ala protect our muazzin brothers from being like the muazzins condemned in the above hadith! Amin.
In our time, it is difficult to see any mosque where the adhan is being called on the minaret in accordance with the Sunnat. The practice of not calling the adhan on the minaret has spread in both towns and villages. Thankfully, the [Turkish] Authority of Religious Affairs has made all Muslims happy by announcing, in the circular sent to the Muftis dated December 1, 1981 and numbered 19, which orders muazzins to call the adhan on minarets, that they are resolved to give an end to this ugly bidat.
It is necessary for Muslims to know that the muazzin is a Muslim, 'aqil (sane) and salih (pious). Therefore, the adhan on a tape-recorder or radio is not sahih.
It is not compatible with the Sunnat even if an 'aqil and salih Muslim calls the adhan on the minaret and yet through a loudspeaker. Please see the final part of the sixty-first chapter in the first part of the Turkish version. 'Ibadat should be distinguished from 'adat (customs). A radio and loudspeaker are of course used in functions other than 'ibadat and no one will have any reason to protest it. But anyone who makes the slightest alteration in 'ibadat becomes a man without a Madhhab
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'Ibadat cannot be altered to please men. It is very wrong to think that Allahu ta'ala will be pleased with what man himself is pleased with. If it were so, then there would be no need for Prophets to be sent; everyone would worship in a way he pleased and Allahu ta'ala would be pleased with it too. However, in reality, for a worship to be acceptable, it must be in conformity with the Shariat, though the human mind may not see the reason or appreciate the benefit and use of it.
[Question: A loud-speaker makes it possible for the adhan to be heard from distances; believers can hear the adhan. Therefore, is the loud-speaker not useful and beneficial?
Answer: If the assumption that the adhan should be heard over a large area were true, this question then would have a meaning and value. If it had been necessary for the adhan to be recited with a voice louder than that of a normal human being, Rasulullah (sallAllahu 'alaihi wa sallam) would have given a solution for this since it was his duty to preach and see that everything necessary in Islam was learnt and done. Although there had been those who proposed that prayer times should be announced by ringing bells like Christians or by blowing horns like Jews to make it heard from distances, he did not accept any of these ideas. "We shall not do it that way. Mount a high place and call the adhan," he declared. Thus, it became clear that it was not necessary to make a single adhan heard everywhere.
We know that any alteration in 'ibadat is a bidat and a grave sin, and it is an even more detestable bidat and a more disgusting sin to mix an 'ibadat with something which was never approved of and even refused by Rasulullah (sallallahu 'alaihi wa sallam). It is written in the nineteenth letter of the thirty-fourth chapter in the first volume, "Even if bidats seem to be bright, glorious and beneficial, all of them must be abstained from. Not one bidat contains an advantage." The 186th letter in the book Mujdeci Mektublar states: "Since the hearts of today's men have been darkened, some bidats appear to be beautiful and useful, but on the Rising Day, when the hearts will be awakened it will be understood that all the bidats were harmful without exception. Rasulullah (sall-Allahu 'alaihi wa sallam) declares: "Any renovation in the religion is harmful. You should throw them out." In the 216th verse of sura Baqara, Allahu ta'ala declares: "It may happen that you love something which is bad for you." As it is seen, (See chapter 4, Endless Bliss, Third Fascicle) it does not befit a Muslim to propound the bidat of calling the adhan through a loud-speaker.
In addition to this, in Durr al-mukhtar in the section on yamin (oath) where the nazr (vow) is explained, it is declared: "It is wajib for the government to build a mosque in every town and locality. It is necessary to get it built with funds from the Bayt- ul-mal. If the government does not build it, then it becomes wajib for the Muslims to build it." On the 480th page of the first volume, it is written, "It is haram to leave a mosque while the adhan is being called. However, it is permissible to leave it in order to join the jamaat of one's own locality because it is wajib to pray in the mosque of one's own locality." In summary, it is ordered that there should be a mosque in every Muslim ward, that the adhan should be called at every mosque, and that one should hear the adhan called at the mosque in one's locality or market and join the jamaat there. There must be a mosque in every ward of a town; the adhan must be called at each and every mosque, and everyone must hear the adhan. There is no need to make the adhan heard over great distances. If loud-speakers are used, the result is interference and confusion, and the adhan will have been made a play- thing. Therefore, it is unnecessary and harmful to use loud-speakers to amplify the adhan. If, following the order of the Shariat, every muazzin calls the adhan in accordance with the Sunnat from a minaret, every Muslim will hear clearly the adhan closest to his home without the need of a loud-speaker calling it over a distance. Using loudspeakers to make the adhan audible over great distances is a manifestation of the wish to have the adhan called at one single mosque only and not at other mosques.
In a hadith quoted in Kunuz ad-daqaiq on the authority of al-Baihaki, Rasulullah (sallallahu 'alaihi wa sallam) declared: "There will come a time after you when the most miserable and the most debased of Muslims of the time will be the muazzins." This hadith prophesied that there will be people who will do taghanni and will not recite or call the adhan in accordance with the Sunnat, and who will mix bidats into the 'ibadat. May Allahu ta'ala protect our muazzin brothers from being like the muazzins condemned in the above hadith! Amin.
In our time, it is difficult to see any mosque where the adhan is being called on the minaret in accordance with the Sunnat. The practice of not calling the adhan on the minaret has spread in both towns and villages. Thankfully, the [Turkish] Authority of Religious Affairs has made all Muslims happy by announcing, in the circular sent to the Muftis dated December 1, 1981 and numbered 19, which orders muazzins to call the adhan on minarets, that they are resolved to give an end to this ugly bidat.
It is necessary for Muslims to know that the muazzin is a Muslim, 'aqil (sane) and salih (pious). Therefore, the adhan on a tape-recorder or radio is not sahih.
It is not compatible with the Sunnat even if an 'aqil and salih Muslim calls the adhan on the minaret and yet through a loudspeaker. Please see the final part of the sixty-first chapter in the first part of the Turkish version. 'Ibadat should be distinguished from 'adat (customs). A radio and loudspeaker are of course used in functions other than 'ibadat and no one will have any reason to protest it. But anyone who makes the slightest alteration in 'ibadat becomes a man without a Madhhab
................................................................................................................................................................................................................................................................................
'Ibadat cannot be altered to please men. It is very wrong to think that Allahu ta'ala will be pleased with what man himself is pleased with. If it were so, then there would be no need for Prophets to be sent; everyone would worship in a way he pleased and Allahu ta'ala would be pleased with it too. However, in reality, for a worship to be acceptable, it must be in conformity with the Shariat, though the human mind may not see the reason or appreciate the benefit and use of it.
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