Electronic Mihrab

Q: Attached is a copy of the file about 'Electronic Mihrab (A niche in the wall of a mosque or a room in the mosque that indicates the direction of Qiblah)' which Shaykh `Abdullah Al-Bassam previously presented to you. I hope you issue a Fatwa (legal opinion issued by a qualified Muslim scholar) on the ruling on using such electronic Mihrab for supererogatory Salahs (Prayers), Qiyam-ul-Layl (optional Prayer at night), and Tahajjud (optional late night Prayer) since it helps the worshipper follow the order of reciting the Ayahs (verses) of the Qur'an. In addition, we hope it helps the worshipper to be in a state of complete tranquility and Khushu` (the heart being submissively attuned to the act of worship) during Salah (in which one is considered to be standing before Allah, Glorified and Exalted be He) and read as many different Ayahs and Juz's (30th parts of the Noble Qur'an) as possible.The 'Electronic Mihrab' is made of high quality wood. In the middle, there is an electronic rectangular screen whose dimensions are the same of a maximized book page. In addition, when operated, one can browse the Noble Qur'an and display the chosen page in an easy, convenient and readable manner for the worshipper standing in the Mihrab about two meters from the screen. After reciting each page, the worshipper use their right index to press a button on a (Part No. 7; Page No. 185) plastic bracelet worn around their left wrist to go to the next page. Moreover, the worshipper can determine the Juz' or the Surah (Qur'anic chapter) they want to start their Salah and follow recitation in an orderly manner without being worried about the order and accuracy of the recitation. In sha’a-Allah (if Allah wills), this helps the worshipper to perform Salah in a state of tranquility and Khushu`. In addition, the Mihrab is provided with an electronic memory, which allows the worshipper to resume recitation from where they stopped last time if they so desire. It is noteworthy that the first model of the Mihrab will be the largest expected to be used at Masjids Jami` (the large mosques where Jumu`ah [Friday] Prayers are held) and small Masjids (mosques) as well as palaces and large houses whose inhabitants would like to dedicate special place for Salah.

A: Originally, the Shar`y (Islamically lawful) origin of all acts of `Ibadah (worship) is to be based on following the orders and actions of Prophet Muhammad (peace be upon him), easiness, and moderation and to be away from austerity, artificiality and immoderation. Moreover, `Ibadah must be Tawqifiy (bound by a religious text and not amenable to personal opinion) so that Allah is not worshipped by any other means not mentioned in His Shar` (Law). Consequently, Salah must be offered according to the described Shar`y way which came down from the Prophet (peace be upon him) and which Muslims practically followed down the ages, including, the Rukn (integral pillar) of reciting Al-Fatihah (Opening Chapter of the Qur'an) in each Rak`ah (unit of Prayer), a Surah even illiterate Muslims one generation after another. Moreover, (Part No. 7; Page No. 186) it is known that if a person cannot memorize it, they could recite Dhikr (Remembrance of Allah) instead because in case of default one does not have to do the Wajib (obligatory) act.During Salah, whether obligatory or supererogatory, the Muslim should occupy themselves with the Salah, have presence of heart, obtain tranquility and abide by submission. Allah (Exalted be He) says: And stand before Allâh with obedience [and do not speak to others during the Salât (prayer)]. Therefore, the Ijma` (consensus of scholars) is that it is Haram (prohibited) to speak during Salah in words not related to it, and that too much continual and unnecessary movement during Salah render it invalid. Moreover, according to the Nas (Islamic text from the Qur’an or the Sunnah), immoderation (in a way which is against Shar`) is prohibited and therefore scholars prohibited the worshipper from being entirely occupied with the rules of recitation e.g. The manners of articulation like Qalqalah (vibration of the non-voweled sound until a strong trembling sound is heard whether the absence of vowel [sukun] is original [asli] or temporary [`arid]), Imalah (deflection of Fat-hah [vowel point that sounds like "a"]), Idgham (merging letters), and so on because this would result in disturbing the worshipper's concentration on Salah and presence of heart which are among its major objectives.Moreover, it is authentically related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) him said: Indeed, in Salah there is an occupation of one's full attention. The Prophet (peace be upon him) used the word 'Shughl (occupation)' in the indefinite to magnify the status of Salah because it is soliloquy with Allah (Exalted be He). Therefore, Salah requires the worshipper to be fully absorbed by it. The worshipper should not perform any of the prohibited actions in Salah. This was the way of the Salaf (righteous predecessors) (may Allah be merciful with them). Mujahid, for instance, says: "When Ibn Al-Zubayr stood in Salah, he would stand like an upright piece of wood." (Related by Al-Bayhaqy, with an authentic chain of narration) (Part No. 7; Page No. 187) Given this, it should be noted that recitation during Salah using the so-called "Electronic Mihrab" includes a number of Shar`y prohibitions as follows:Entering Salah with the intention of occupying oneself with operation of this device in all its stages: This leads to too many movements which prevent Khushu`. In addition, it results in overlooking some Sunan (supererogatory acts, following the example of the Prophet), implies immoderation not stipulated by Allah (Glorified and Exalted be He) or the Prophet (peace be upon him), and changes the Shar`y way for performing Salah. The movements the worshipper has to do to when using such device are as follows: pressing the buttons many times to operate it; looking up in the index to find the Surah or the page; searching, and so on; the eye will also be occupied with following the screen when standing, the movement of lines, the end of the page, and so on, let alone fear of being disconnected from the electricity source, or the device breaking down. All these actions disturb the worshipper's concentration in Salah, cause the mind to be occupied with matters of no value, (Part No. 7; Page No. 188) prevent Khushu` and dissipate the ecstasy of soliloquy and render the Salah incomplete. It is mentioned that a Khamisa (woolen colored cloth) disturbed the concentration of the Prophet (peace be upon him) during the Salah and therefore he changed it. Then, what would be the case with this device and its buttons, bracelet, screen, and so on?Moreover, it is authentically narrated that the Prophet (peace be upon him) forbade his Sahabah (Companions) from occupying themselves during Salah with other matters. For instance, he prohibited rubbing the place of Sujud (prostration) during Salah. In the Two Sahih Books of Hadith, it is related that the Prophet (peace be upon him) said regarding leveling the earth upon prostrating: If you have to do so, then do it once. Moreover, it is related that the Prophet (peace be upon him) forbade tucking the clothes and hair during Salah, which is done accidentally. Therefore, what would be the case with this device? In addition, with this device one will not be able to observe some Sunan such as looking steadfastly at the place of Sujud during Salah, tranquility, (Part No. 7; Page No. 189) and presence of heart. Again, as mentioned above, this act implies immoderation and over strictness in religion which is against Shari`ah (Islamic law). Anas ibn Malik (may Allah be please with him) narrated that The Messenger (peace be upon him) once entered (the Masjid) and noticed that a rope was tied between two columns. He asked about it and the Sahabah replied that it was for Zaynab: when she wants to offer a supererogatory Salah and feels lazy or tired, she pulls it to stand. The Prophet (peace be upon him) said: "No! Loosen it; if a person wants to offer (supererogatory) Salah, let them offer it as long as they are active. Once they feel lazy or tired, they can offer it sitting [commence the Salah sitting, or sit during it.] (Agreed upon by Al-Bukhari and Muslim) Here, the Prophet (peace be upon him) ordered a person in this state to continue the supererogatory Salah while sitting and not to seek other means. Applying this to the case in question, the person performing Salah does not have to recite a large number of Ayahs, Allah (Exalted be He) says: So, recite you of the Qur’ân as much as may be easy for you. The general rule with `Ibadah is to follow the way practiced by the Prophet (peace be upon him) and the Salaf and stay away from adding to the Mashru` (Islamically permissible) acts. This includes not changing the set manner of performing Salah that Muslims inherited from one generation to another and that is supported by Shar`y evidence. (Part No. 7; Page No. 190) To differ in this will lead to worshipping Allah (Exalted be He) in a way that He did not prescribe. In addition, among the prohibitions that this device violates are that the concentration of the Ma'mums (persons being led by an Imam in Prayer) will be disturbed by looking at the screen. It may lead Muslims to be lazy in the honorable act of memorizing the Qur'an. This may lead to negative innovation in Salah which is against Shar` and promoted by evil people of mundane thinking. It may lead to unfairly setting aside qualified people, e.g. The most knowledgeable people about Fiqh (Islamic jurisprudence), the most pious people, and so on, from leading the Salah and replacing them with functional non-qualified persons. In addition, this may open the door to Bid`ah (innovation in religion) in this great Rukn, i.e., Salah, practiced by all Muslims all over the world. This will cause Muslims to lose the real feeling about Salah prescribed by Allah (Exalted be He) which helps Muslims keep themselves away from prohibited matters. However, drawing an analogy with the permissibility of reciting from the Mus-haf (copy of the Qur'an) during Salah is tenuous and impermissible because there are broad differences between them. Therefore, the Fatwa of the Permanent Committee for Scholarly Research and Ifta' is that the use of this device in Salah should be prohibited.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.