Gambiaj.com – (BANJUL, The Gambia) – A public remark by prominent Gambian cleric Sheikh Fakebba Ceesay has ignited a heated debate within the Muslim community, reopening long-standing questions about how religious devotion should be practiced in shared spaces without undermining the peace that Islam itself upholds as a core value.
Speaking on the issue of mosque activities during the early hours of the morning, Sheikh Fakebba cautioned against the practice of playing recorded sermons or Qur’anic recitations over loudspeakers immediately after the Fajr adhan, particularly between 4:00 a.m. and 6:00 a.m.
He argued that while calling the adhan is a well-established religious obligation, extending amplified broadcasts into surrounding neighborhoods risks disturbing people’s rest and tranquility.
“When you go to the mosque between 4:00 a.m. and 5:00 a.m. after calling the adhan, and then start playing radio cassettes, including those of Sheikh Omar Bun Jeng, it is not good because you are disturbing people,” Sheikh Fakebba said.
He reiterated that playing recordings of renowned scholars such as Sheikh Sudais or the late Ustaz Omar Bun Jeng immediately after the adhan may unintentionally violate the rights of neighbors to peace and privacy.
Backlash and Generational Fault Lines
The remarks triggered swift and emotional reactions, particularly among younger Salafi adherents, many of whom took to social media to denounce Sheikh Fakebba’s position.
In a wave of videos and commentaries, critics argued that listening to recorded sermons and recitations is an important means of seeking knowledge and spiritual upliftment, especially in a society where access to formal Islamic education may be uneven.
Some went even further, accusing Sheikh Fakebba of downplaying the role such recitations play in nurturing faith and consciousness of Allah.
Despite the backlash, Sheikh Fakebba remained resolute, stressing that Islamic practice must always be guided by consideration for others. He maintained that devotion loses its moral grounding when it becomes a source of discomfort or resentment within the community.
Defense, Context, and the Ethics of Disagreement
At the same time, a significant number of Muslims publicly defended Sheikh Fakebba Ceesay, arguing that his comments were deliberately misrepresented. Supporters described it as deeply un-Islamic to resort to insults, name-calling, or selective editing of his words to portray him as disrespectful toward the late Ustaz Omar Bun Jeng.
According to these defenders, Sheikh Fakebba’s mention of Ustaz Omar was made out of respect and recognition of his scholarly stature, not as a form of disparagement.
They emphasized that referencing respected scholars in public discourse is a common and honorable practice in Islamic tradition, particularly when illustrating broader principles.
They further warned that spreading misleading clips and inflammatory rhetoric violates Islamic ethics, which emphasize verification (tathabbūt), justice, and the preservation of personal honor. For them, the controversy itself has become a test of adab – proper Islamic conduct – in handling disagreements among scholars and lay Muslims alike.
Honoring Scholars Without Turning Practice Into Worship
The debate has also revived a deeper theological discussion: the distinction between honoring scholars and establishing religious practices.
The late Ustaz Omar Bun Jeng remains widely revered in The Gambia and beyond as a devoted servant of Allah who dedicated his life to teaching the Qur’an and the Sunnah. Many Gambians continue to pray for him, asking Allah to forgive his shortcomings and grant him Jannatul-Firdaus.
Yet, as several commentators have noted, respect for a scholar does not automatically confer religious legitimacy on every practice associated with their legacy.
Questions have been raised about whether Ustaz Omar himself ever instructed that his recorded sermons be broadcast immediately after the adhan, particularly during the sensitive early hours after Fajr.
More fundamentally, critics ask whether such a practice is mandated by the Qur’an or firmly established in the Sunnah of the Prophet Muhammad (PBuH).
From this perspective, true honor for scholars lies not in ritualizing their recordings, but in adhering to the principles they themselves taught: fidelity to the Qur’an, commitment to authentic Sunnah, and constant remembrance of Allah through duʿā.
Islam, Peace, and the Public Sphere
At the heart of the controversy is a principle that few dispute in theory: Islam is a religion of peace, balance, and consideration for others. The very word “Islam” is derived from “Salaam” – peace – underscoring the idea that acts of worship should cultivate harmony, not friction, within society.
As mosques continue to serve both spiritual and communal roles, the debate sparked by Sheikh Fakebba Ceesay’s remarks highlights the need for ongoing dialogue on how faith is practiced in public spaces.
For many observers, the challenge is not choosing between devotion and peace, but ensuring that religious expression reflects Islam’s ethical essence – one that elevates worship while safeguarding the dignity, rest, and unity of the wider community.
