The hadith of Ibn 'Abbas: "We used to know the end of the prayer of the Messenger of Allah (peace and blessings be upon him) by the takbir"

The questioner : The hadith of Ibn 'Abbas: "We used to know the end of the prayer" is evidence for raising the voice in dhikr.

The Shaykh : All of the dhikr?

The questioner : Raising the voice in dhikr.

The Shaykh : All of the dhikr? For example, what is your opinion after the obligatory prayer, after the imam's taslim; in reciting the Verse of the Throne, or after seeking forgiveness three times, and "O Allah, You are the Peace and from You comes peace, Blessed are You, O Owner of Majesty and Honor," and reciting the two chapters of protection, and the tasbih as we discussed earlier, is all of this done aloud?

The questioner : It is all dhikr.

The Shaykh : You have not answered me, answer me with something I know, but do not answer me with something I do not know.

The questioner : It is done aloud, O Shaykh.

The Shaykh : Fine; what is the evidence?

The questioner : Because it falls under the general term of dhikr; meaning it includes everything; it includes the Qur'an and the hadith.

The Shaykh : What do I say about the hadith? The hadith from Ibn 'Abbas: "We used to know the end of the prayer of the Prophet (peace and blessings be upon him) by raising the voice with the takbir," and you mentioned earlier, fine; why did you generalize the indication of the hadith? Where is the generality you claim? Where is this text that includes seeking forgiveness, "O Allah, You are the Peace," reciting the Verse of the Throne, and reciting the two chapters of protection; from where do you include all these things with the takbir?

The questioner : Meaning only the takbir is done aloud?

The Shaykh : No, I do not want this... but before that, I want to draw your attention to the fact that your claim - as the scholars of usul al-fiqh say - is more specific than the evidence; do you understand the meaning of this statement?

The questioner: Yes.

The Shaykh : Yes?

The questioner: Yes.

The Shaykh : Fine; after that, I can answer your question; that means the raising of the voice is limited to the takbir, I say: there is no raising of the voice except for a purpose, and that is teaching, and that is teaching, on this basis Imam al-Shafi'i in his book "al-Umm" interpreted this hadith of Ibn 'Abbas as being for teaching, what led him to that? The specific and general evidences that command lowering the voice in dhikr even if the one doing dhikr is in the open, rather in the desert, and 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 and his family) was on a journey, and his companions, whenever they ascended a high place, they would say takbir, and when they descended into a valley, they would say tasbih, so they raised their voices, and he said (peace and blessings be upon him): , then he turned (peace and blessings be upon him) to Abu Musa Abdullah ibn Qays al-Ash'ari and said: = -- In the name of Allah -- = If the Prophet (peace and blessings be upon him and his family) says to those who are in the wilderness in the desert: ; then what would be his stance toward those who disturb the worshippers? Would he not say to him: restrain yourself? A fortiori, rather, 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 and his family) heard a voice from the mosque, so he lifted the curtain and said: , each of you is conversing with his Lord, so do not... harm the believers; do not raise your voices over one another in recitation so that you harm the believers.