Echo and Tuned Mic system in the Masjid
| Fatwa #1556 | Category: Prayer (Salaat) | Country: | Date: 25th July 2025 |
| Fatwa #1556 | Date: 25th July 2025 |
| Category: Prayer (Salaat) | |
| Country: | |
Question
Assalamu Alaykum Wa Rahmatullahi Wa Barakaatuh
Respected Muftiyaan,
I request the panel of Muftis to share Shar’i guidance on the following queries:
1. What is the ruling regarding using a loudspeaker for Imamat in the Masjid?
2. The objective of amplifying the voice of the Imam to the muqtadees is achieved by using a loudspeaker. Is it permissible to use sound effects with the excuse that the sound does not reach adequately? When using sound effects and echo, the sound of the Ayat that the Imam has recited still echos from the speakers after the Imam has completed the Ayat. This mentally distracts the muqtadees and disturbs the Salaah. Does Shar’ia permit such sound effects?
Answer
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
In principle, the Imam should amplify his voice in proportion to the congregation he is leading. This means that the person standing in the last row is able to clearly hear the Imam, especially the Takbeers. It is disliked to amplify the voice beyond this, as it extends beyond the bounds of what is needed.[1]
A loudspeaker wherein the sound is contained within the masjid is permissible to use. Although, in instances where there is no need for a loudspeaker at all, it is better to refrain from using it.
A loudspeaker which conveys the sounds outside the masjid should not be used, especially since there is no need for it in most of our Masaajid. Furthermore, this causes difficulty to those outside, even the non-Muslims, who could be inconvenienced by these sounds.
The purpose behind using a microphone and loudspeaker is to ensure the sound is adequate for all musallees. An echo or sound effect does not contribute in any form towards this objective, as such, it is an addition above the requirement of the congregation and is therefore Makrooh and disliked. Furthermore, it is akin to entertainment by attempting to ‘enhance’ the voice of the Imam. This is against concentration in Salah.
It is worth mentioning that the Ulama of the past debated the permissibility of the microphone in Salah because some considered it to be ‘not the voice of the Imam’. Whilst we now acknowledge based on scientific fact that the microphone simply amplifies the same voice, there is no question that when it comes to echoes and sound effects, this is something being created by the microphone system, hence, it is now an addition to the voice of the Imam. This raises the question regarding the permissibility of such systems for Salah, as the Qira’ah, which is fardh in Salah, is being called into question. Therefore, such systems cannot be used in Salah.
In terms of permissibility, a difference is made between an ‘echo’ and a ‘sound effect’.
In principle, an ‘echo’ is not considered to be ‘Qiraa’ah’ such that even Sajdah Tilaawah does not become necessary by listening to an echo.[2]
However, natural echoes caused by buildings etc are acceptable such that if people in a large Masjid follow the echo for the Takbeers of the Imam, that is fine.[3] Whilst a natural echo, as can be caused by certain architecture, does not create any deficiency in Salah, a created echo would be akin to creating a new additional unwanted ‘non Qiraa’ah’ sound and attaching it to the ‘Qiraa’ah’. This goes against having a salah with ‘pure untouched Qiraa’ah’ within it. This should also be avoided.
Furthermore, if the congregation itself does not want such alterations, it is necessary on the Mutawalli to refrain from using such systems. Similarly, if the learned amongst the congregation feel that such a system is potentially affecting the status of the Salah, as well as affecting the concentration, then the Mutawalli should not use such a system.
As for specifically tuning the system and the voice of the Imam (sound effects), then this is not permissible as the actual voice of the Imam is being altered. The Ulama of the past debated the issue of using the microphone with the main point of contention being that the voice emanating from the system is not the voice of the Imam. Scientifically, the voice is one and the same. However, if the voice is currently being tuned or altered by the system, then certainly it is no longer the exact voice of the Imam, hence, not permissible.
In all cases, the Salah will remain valid albeit Makrooh.
And Allah Ta’āla Knows Best
Mufti Bilal Pandor
Concurred by
Mufti Nabeel Valli
Darul Iftaa Mahmudiyyah
Lusaka, Zambia
[1] Contemporary Fatawa Mufti Taqi Usmani pg 169 – Maktaba Ma’ariful Quran
بدائع الصنائع في ترتيب الشرائع (1/ 186) [2]
لأن التلاوة منهم صحيحة كتلاوة المؤمن والبالغ وغير الحائض والمتطهر؛ لأن تعلق السجدة بقليل القراءة وهو ما دون آية فلم يتعلق به النهي فينظر إلى أهلية التالي وأهليته بالتمييز وقد وجد فوجد سماع تلاوة صحيحة فتجب السجدة بخلاف السماع من الببغاء والصدى فإن ذلك ليس بتلاوة
درر الحكام شرح غرر الأحكام (1/ 156)
(لَا) عَلَى مَنْ سَمِعَهَا (مِنْ الطَّيْرِ وَالْمَجْنُونِ الْمَطْبَقِ وَالصَّدَى وَالْمُؤْتَمِّ) لِعَدَمِ أَهْلِيَّتِهِمْ لِلْقِرَاءَةِ فَالْقِرَاءَةُ مِنْهُمْ كَلَا قِرَاءَةٍ وَالْمَسْمُوعُ كَلَا مَسْمُوعٍ أَمَّا الثَّلَاثَةُ الْأُوَلُ فَظَاهِرَةٌ وَأَمَّا الرَّابِعُ فَلِأَنَّ الْمُؤْتَمَّ مَحْجُورٌ عَنْ الْقِرَاءَةِ لِنَفَادِ تَصَرُّفِ الْإِمَامِ عَلَيْهِ وَتَصَرُّفِ الْمَحْجُورِ لَا حُكْمَ لَهُ بِخِلَافِ الْجُنُبِ وَالْحَائِضِ وَنَحْوِهِمَا لِأَنَّهُمْ مَنْهِيُّونَ وَالنَّهْيُ غَيْرُ الْحَجْرِ قَالَ فِي تَلْخِيصِ الْجَامِعِ الْكَبِيرِ الْمَسْمُوعُ مِنْ الْمُؤْتَمِّ كَهُوَ مِنْ الْمَجْنُونِ وَالطَّيْرِ وَالصَّدَى لَا يُوجِبُ شَيْئًا
حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح (ص: 486)
قوله: “من الصدى” بوزن حصى قوله: “وهو ما يجيبك الخ” الأولى قول بعضهم الصوت الذي يسمعه المصوت عقب صياحه راجعا إليه من جبل أو بناء مرتفع اهـ فإنه لا إجابة في الصدى وإنما هو محاكاة