What is the ruling on raising the voice in the prayers where the voice is raised and keeping it low in the prayers where the voice is kept low?
Machine translationRead the Arabic original
The questioner : A second question from the women regarding raising the voice in prayer. We know that it is obligatory to raise the voice in the prayers where the voice is raised, namely Fajr, Maghrib, and Isha.
The Shaykh : This means it can be said: If it is stated to be a recommended practice, there is no room for debate.
The questioner : Yes, of course.
The Shaykh : So it is between being a recommended practice and being obligatory. Now, what comes after that?
The questioner : So, is it obligatory for women, or is it a recommended practice for women, exactly like men? Or how is it?
The Shaykh : Exactly, completely, with the condition mentioned earlier, which is that there are no non-mahram men who can hear the voice.
The questioner: Of course.
The Shaykh : So the ruling is the same.
The questioner : The ruling is the same.
The Shaykh : Just as the congregation is also the same ruling, meaning women in the house do not become those who pray alone; they must pray in congregation, just as if they were men. But with a slight difference: the imam stands in the row, in the middle of the row, and does not stand ahead of the first row, as is the recommended practice for men. Otherwise, the congregation is necessary.
The questioner : Now, let us be sure about raising the voice in the prayers where the voice is raised for the one who prays alone, or...
The Shaykh : The reason I raised this issue is that we do not have a clear, explicit statement on the matter other than the absolute textSahih al-Bukhari 6008. We saw the Messenger (peace be upon him) recite aloud in some prayers and quietly in others. We should apply the ruling first to all men and second to women. However, the general ruling remains weaker in its indication than the specific one, because many general proofs have been restricted by specific ones. This is where the difficulty lies: does Sahih al-Bukhari 6008 include this issue? Do we recite aloud where he recited aloud and quietly where he recited quietly, or is reciting aloud not obligatory but rather a recommended practice as a precaution? We say it is obligatory because we have no evidence that restricts the general proof. On this basis, women are the counterparts of men. Just as we say that it is obligatory for a man, even if he is praying alone, to recite aloud at least as a precaution for the reasons mentioned earlier, the same ruling applies to the woman.
The student: Peace be upon you.
The Shaykh : And upon you be peace and the mercy of Allah and His blessings. Goodbye. And upon you be peace and the mercy of Allah and His blessings.
The student : Well, peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
The questioner : Why do we take precaution? We always say, raise your voice. Is there a proof that indicates that the Prophet (peace and blessings be upon him) always raised his voice?
The Shaykh : No, no, it is not like that. I am saying that the general proof is what compels us to say that raising the voice is obligatory. The general proof.
The questioner : Which isSahih al-Bukhari 6008.
The Shaykh : But did he always raise his voice?
The questioner : We know...
The Shaykh : He always raised his voice, but where does the doubt come from? It comes from the fact that in some general proofs, specification has entered. So there is a possibility that this general proof has been specified. But we do not know. Added to this possibility is the fact that most scholars do not say it is obligatory.
The questioner : They do not say.
The Shaykh : It is obligatory. They say it is a recommended practice. Do you understand? That is why we say the most cautious thing is to say that raising the voice is obligatory, but we do not argue about that.
The questioner : Is this precaution from the perspective that perhaps these scholars have proofs they did not mention?
The Shaykh : Perhaps they have proofs that we did not know about, not that they did not mention them.
The questioner : Meaning, they did not reach us from them.
The Shaykh : Yes, is there anything else?
The Shaykh : This means it can be said: If it is stated to be a recommended practice, there is no room for debate.
The questioner : Yes, of course.
The Shaykh : So it is between being a recommended practice and being obligatory. Now, what comes after that?
The questioner : So, is it obligatory for women, or is it a recommended practice for women, exactly like men? Or how is it?
The Shaykh : Exactly, completely, with the condition mentioned earlier, which is that there are no non-mahram men who can hear the voice.
The questioner: Of course.
The Shaykh : So the ruling is the same.
The questioner : The ruling is the same.
The Shaykh : Just as the congregation is also the same ruling, meaning women in the house do not become those who pray alone; they must pray in congregation, just as if they were men. But with a slight difference: the imam stands in the row, in the middle of the row, and does not stand ahead of the first row, as is the recommended practice for men. Otherwise, the congregation is necessary.
The questioner : Now, let us be sure about raising the voice in the prayers where the voice is raised for the one who prays alone, or...
The Shaykh : The reason I raised this issue is that we do not have a clear, explicit statement on the matter other than the absolute text
offer your prayers in the way you saw me offering my prayers
صلُّوا كما رأيتموني أصلِّيoffer your prayers in the way you saw me offering my prayers
صلُّوا كما رأيتموني أصلِّيThe student: Peace be upon you.
The Shaykh : And upon you be peace and the mercy of Allah and His blessings. Goodbye. And upon you be peace and the mercy of Allah and His blessings.
The student : Well, peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
The questioner : Why do we take precaution? We always say, raise your voice. Is there a proof that indicates that the Prophet (peace and blessings be upon him) always raised his voice?
The Shaykh : No, no, it is not like that. I am saying that the general proof is what compels us to say that raising the voice is obligatory. The general proof.
The questioner : Which is
offer your prayers in the way you saw me offering my prayers
صلُّوا كما رأيتموني أصلِّيThe Shaykh : But did he always raise his voice?
The questioner : We know...
The Shaykh : He always raised his voice, but where does the doubt come from? It comes from the fact that in some general proofs, specification has entered. So there is a possibility that this general proof has been specified. But we do not know. Added to this possibility is the fact that most scholars do not say it is obligatory.
The questioner : They do not say.
The Shaykh : It is obligatory. They say it is a recommended practice. Do you understand? That is why we say the most cautious thing is to say that raising the voice is obligatory, but we do not argue about that.
The questioner : Is this precaution from the perspective that perhaps these scholars have proofs they did not mention?
The Shaykh : Perhaps they have proofs that we did not know about, not that they did not mention them.
The questioner : Meaning, they did not reach us from them.
The Shaykh : Yes, is there anything else?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.