What is the ruling on raising the voice in dhikr after prayer?
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The Shaykh : But what is the major problem? You have confused me with this. How do we deal with it?
The questioner : The hadith of Ibn 'Abbas, meaning, is the evidence for raising the voice in dhikr.
The Shaykh : Yes, all the dhikr.
The questioner : Raising the voice in dhikr.
The Shaykh : All the dhikr, for example, what is your opinion about after the obligatory prayer, after the imam's taslim, in reciting Ayat al-Kursi, or after seeking forgiveness three times and saying "O Allah, You are Peace and from You is peace. Blessed are You, O Owner of Majesty and Honor," and reciting the two Mu'awwidhat and the tasbih, as we discussed earlier? Is all of this done with a raised voice?
The questioner : It is all dhikr, O Shaykh.
The Shaykh : You have not answered me.
The questioner : Yes, it is done with a raised voice.
The Shaykh : You are answering me with something I already know, but you are not answering me with something I do not know.
The questioner : It is done with a raised voice, O Shaykh.
The Shaykh : Yes, what is the evidence?
The questioner : Because it falls under the general term of dhikr, meaning dhikr includes the Qur'an.
The Shaykh : What does the hadith say?
The questioner : not
The Shaykh : The hadith of Ibn 'Abbas, and you mentioned it earlier.
The questioner : Yes
The Shaykh : Okay. Why did you generalize the implication of the hadith? Where is the generality you claim? Where is it that this text includes seeking forgiveness, "O Allah, You are Peace," reciting Ayat al-Kursi, and reciting the Mu'awwidhat? From where do you include all these things in the takbir?
The questioner : Meaning, only the takbir is done with a raised voice.
The Shaykh : No, I do not want this nitpicking, but before that, I want to draw your attention to the fact that your claim, as the scholars of usul al-fiqh say, "is weaker than the evidence". Do you understand what this means? Yes.
The questioner : Yes, indeed.
The Shaykh : Okay. After that, after that, I can answer your question. The meaning of that is that raising the voice is limited to the takbir. I say no; raising the voice is only for a purpose, and that purpose is teaching. And Imam al-Shafi'i, in his book *al-Umm*, interpreted the hadith of Ibn 'Abbas in this way, that it was for teaching. What led him to that? The specific and general evidences that command lowering the voice in dhikr, even if the one remembering Allah is in the open, or in the desert. Perhaps you have all read or heard what al-Bukhari narrated in his *Sahih* from the hadith of Abu Musa al-Ash'ari (may Allah be pleased with him): - In the name of Allah - . If the Prophet (peace and blessings be upon him) said to the one who was in the wilderness, in the desert, , what would be his stance toward those who disturb the worshippers? Would he not say to him, "Restrain yourself"? A fortiori. Indeed, there is an explicit text narrated by Abu Dawud in his *Sunan* and Imam Malik in his *Muwatta* from the hadith of Abu Sa'id al-Khudri that the Prophet (peace and blessings be upon him) heard a voice from the mosque, so he lifted the curtain and said: As-Sunan al-Kubra lil-Nasa'i 14:26, a narration of it with a sound chain , Muwatta Malik 3:30.
The student: Lunch is ready.
The Shaykh : Yes
The Shaykh : Oh, in the name of Allah.
The questioner : A question about the adhan, O Shaykh.
The Shaykh : A question about the adhan.
The questioner : Ah, I will not call the adhan, of course, so that you do not correct us. Regarding the mu'adhdhin when he says "Hayya 'ala al-salah, Hayya 'ala al-falah."
The Shaykh : This is the answer: sometimes this and sometimes that.
The questioner : The listener follows.
The Shaykh : Sometimes this and sometimes that.
The questioner : But he does not combine the two.
The Shaykh : Sometimes this and sometimes that.
The questioner : Understood. We want to confirm because it is a discussion over lunch, and they said the Shaykh is issuing a fatwa.
The Shaykh : No problem, you can confirm, and I am doing this for what? For confirmation.
The student: Sometimes this and sometimes that. May Allah reward you with good.
The questioner : The hadith of Ibn 'Abbas, meaning
We knew the end of the prayer.
كنا نعرف انتهاء الصلاةThe Shaykh : Yes, all the dhikr.
The questioner : Raising the voice in dhikr.
The Shaykh : All the dhikr, for example, what is your opinion about after the obligatory prayer, after the imam's taslim, in reciting Ayat al-Kursi, or after seeking forgiveness three times and saying "O Allah, You are Peace and from You is peace. Blessed are You, O Owner of Majesty and Honor," and reciting the two Mu'awwidhat and the tasbih, as we discussed earlier? Is all of this done with a raised voice?
The questioner : It is all dhikr, O Shaykh.
The Shaykh : You have not answered me.
The questioner : Yes, it is done with a raised voice.
The Shaykh : You are answering me with something I already know, but you are not answering me with something I do not know.
The questioner : It is done with a raised voice, O Shaykh.
The Shaykh : Yes, what is the evidence?
The questioner : Because it falls under the general term of dhikr, meaning dhikr includes the Qur'an.
The Shaykh : What does the hadith say?
The questioner : not
The Shaykh : The hadith of Ibn 'Abbas
We knew the end of the Prophet's (peace and blessings be upon him) prayer by the raising of the voice in the takbir.
كنا نعرف انقضاء صلاة النبي صلى الله عليه وسلم برفع الصوت بالتكبيرThe questioner : Yes
The Shaykh : Okay. Why did you generalize the implication of the hadith? Where is the generality you claim? Where is it that this text includes seeking forgiveness, "O Allah, You are Peace," reciting Ayat al-Kursi, and reciting the Mu'awwidhat? From where do you include all these things in the takbir?
The questioner : Meaning, only the takbir is done with a raised voice.
The Shaykh : No, I do not want this nitpicking, but before that, I want to draw your attention to the fact that your claim, as the scholars of usul al-fiqh say, "is weaker than the evidence". Do you understand what this means? Yes.
The questioner : Yes, indeed.
The Shaykh : Okay. After that, after that, I can answer your question. The meaning of that is that raising the voice is limited to the takbir. I say no; raising the voice is only for a purpose, and that purpose is teaching. And Imam al-Shafi'i, in his book *al-Umm*, interpreted the hadith of Ibn 'Abbas in this way, that it was for teaching. What led him to that? The specific and general evidences that command lowering the voice in dhikr, even if the one remembering Allah is in the open, or in the desert. Perhaps you have all read or heard what al-Bukhari narrated in his *Sahih* from the hadith of Abu Musa al-Ash'ari (may Allah be pleased with him):
That the Prophet (peace and blessings be upon him) was on a journey, and his companions, whenever they ascended a high place, would say takbir, and when they descended into a valley, they would say tasbih and raise their voices. So he (peace and blessings be upon him) said: "O people, restrain yourselves. The One you are calling is not deaf nor absent. The One you are calling is closer to you than the neck of your camel." Then he (peace and blessings be upon him) turned to Abu Musa 'Abdullah ibn Qays al-Ash'ari and said: "Shall I not show you a treasure from the treasures of Paradise? There is no power and no strength except by Allah. A treasure from the treasures of Paradise."
أن النبي صلى الله عليه وآله وسلم كان في سفر فكان أصحابه كلما علو شرفا كبروا وإذا هبطوا واديا سبحوا ورفعوا أصواتكم فقال عليه الصلاة والسلام: يا أيها الناس اربعوا على أنفسكم إن من تدعونه ليس بأصم ولا غائب إن من تدعونه أقرب إلى أحدكم من عنق راحلته إليه ثم التفت عليه الصلاة والسلام إلى أبي موسى عبد الله بن قيس الأشعري قال: ألا أدلك على كنز من كنوز الجنة لا حول ولا قوة إلا بالله كنز من كنوز الجنةRestrain yourselves. The One you are calling is not deaf nor absent. The One you are calling is closer to you than the neck of your camel.
إربعوا على أنفسكم إن من تدعونه ليس بأصم ولا غائب إن من تدعونه أقرب إلى أحدكم من عنق راحلته إليهO people, each of you is conversing with his Lord, so do not raise your voices over one another in recitation, thereby causing harm to the believers.
يا أيها الناس كلكم يناجي ربه فلا يجهر بعضكم على بعض بالقراءةEach of you is conversing with his Lord, so do not raise your voices over one another in recitation.
كلكم يناجي ربه فلا يجهر بعضكم على بعضso that you do not harm the believers
فتؤذوا المؤمنينdo not say the Qur'an out loud so that others hear it
لا يجهر بعضكم على بعض بالقراءة فتؤذوا المؤمنينThe student: Lunch is ready.
The Shaykh : Yes
The Shaykh : Oh, in the name of Allah.
The questioner : A question about the adhan, O Shaykh.
The Shaykh : A question about the adhan.
The questioner : Ah, I will not call the adhan, of course, so that you do not correct us. Regarding the mu'adhdhin when he says "Hayya 'ala al-salah, Hayya 'ala al-falah."
The Shaykh : This is the answer: sometimes this and sometimes that.
The questioner : The listener follows.
The Shaykh : Sometimes this and sometimes that.
The questioner : But he does not combine the two.
The Shaykh : Sometimes this and sometimes that.
The questioner : Understood. We want to confirm because it is a discussion over lunch, and they said the Shaykh is issuing a fatwa.
The Shaykh : No problem, you can confirm, and I am doing this for what? For confirmation.
The student: Sometimes this and sometimes that. May Allah reward you with good.