Is it prescribed to recite the adhkar aloud after the prayer in the mosque?

The questioner : The second question: Ibn Abbas (may Allah be pleased with him) said in "al-Bukhari": ; The question: Can we derive from this hadith the permissibility of reciting dhikr aloud after the obligatory prayers? And can this recitation aloud be described as a sunnah?

The Shaykh : If we look at the totality of what has come regarding the adhkar mentioned after the Prophet (peace and blessings be upon him) on one hand, and the hadiths on the other; I say: If we look at the hadiths that came encouraging dhikr in its various forms and types after the prayers on one hand, and look at the other hadiths that came prohibiting raising the voice in dhikr to prevent disturbing those who are remembering or praying, we arrive at the following conclusion: What came in the first type of hadiths regarding adhkar and invocations after the prayer, such as this hadith of Ibn Abbas, indicates that reciting a type of dhikr aloud was practiced in the time of the Prophet (peace and blessings be upon him). It is obligatory upon us to reconcile this with what may be in its meaning, and with the hadiths that prohibit raising the voice in dhikr. Among the most important of these is what Imam Malik narrated in "al-Muwatta," and Abu Dawud in his "Sunan," and others in their works, from the Prophet (peace and blessings be upon him), that he once heard voices in the mosque, so he moved the curtain and said: . Those not mentioned added a significant clarification explaining the reason for the prohibition, which is his saying (peace and blessings be upon him): , . If this hadith is explicit in prohibiting reciting aloud and is attributed to a clear, reasonable cause—which is that the one reciting aloud after the prayers should not disturb the praying or the remembering—then it is necessary to interpret the hadith of Ibn Abbas and what may be in its meaning, which indicates that the Prophet (peace and blessings be upon him) "used to remember after the prayer aloud," as being for the sake of teaching, and not to be adopted as a consistent sunnah. Because that contradicts the principle mentioned earlier in the hadith in "al-Muwatta" and others: . This harm is felt by the investigating researcher as if by touch when one of the praying is late by a rak'ah or another; the people stand and recite dhikr aloud after the prayer, so this praying person does not know how to complete his prayer due to the amount of disturbance surrounding him caused by raising the voice in dhikr. Therefore, he (peace be upon him) said, therefore he (peace and blessings be upon him) said: . The harm here—as is clear to anyone—is spiritual harm, namely disturbing the praying, the reciting, and the remembering.
It is observed, as I mentioned first, that some people may be late in some of their prayers. If those sitting behind the imam raise their voices, or even if the imam himself raises his voice in the takbir, it disturbs these latecomers. It also disturbs the remembering who want to perform some of the prescribed adhkar after the prayer. For example, some people say after the imam's salam: . The hadith states that the Companions knew the end of the Prophet's (peace and blessings be upon him) prayer by the raising of the voice in takbir, "O Allah, You are Peace, and from You is peace. O Allah, I seek refuge in You from what is similar to that," which is known. This is not covered by the word takbir, but rather this hadith points to the tahlil which may be mixed with some takbir. Therefore, if the imam raises his voice with a type of dhikr, the followers have no choice but one of two things: either to follow him and proceed with his specific dhikr, even if it is prescribed. Here the issue of collective dhikr arises, which is known in some countries like Syria as the "jawq" or "jawq" (meaning group). They may still be doing this now, with five or more mu'adhdhins calling the adhan in the minaret and in the largest mosque in Damascus with one voice in a single adhan. And even after the existence of these loudspeakers, they still continue with this bid'ah, which is the bid'ah of the jawq (i.e., collective adhan), and this is not prescribed.
Likewise, they gather in some mosques for the prescribed tahlil of the last ten days after the Maghrib prayer and after the 'Isha' prayer, reciting aloud with one voice. There is no doubt that this causes disturbance, either to the latecomers, or to the reciting, or to the remembering with adhkar other than the dhikr with which the imam raises his voice.
Therefore, reconciling this hadith—the hadith of Ibn Abbas—with the hadiths that prohibit disturbing the praying or the reciting is as Imam al-Shafi'i (may Allah have mercy on him) said in his book "al-Umm": "The raising of the Prophet's (peace and blessings be upon him) voice in takbir was for the sake of teaching." That is, it was a temporary legislation for a clear purpose, which is teaching people what they should say after the prayer. This necessitates that the imam raises his voice for the sake of teaching.
And we know from many hadiths that the Prophet (peace and blessings be upon him) sometimes raised his voice in some matters where the sunnah is to lower the voice. We all know that the recitation after al-Fatihah in the Zuhr and 'Asr prayers is to be done quietly, and it is not prescribed to recite aloud in them. And yet, Abu Qatadah al-Ansari (may Allah be pleased with him), when he narrated the hadith of the Prophet's (peace and blessings be upon him) recitation in the Zuhr and 'Asr prayers quietly, said (may Allah be pleased with him): . Why? To inform them of what is recited in the quiet prayers. Here, the benefit of teaching—which is an incidental benefit—overcame the sunnah of reciting quietly in the two prayers (Zuhr and 'Asr).
'Umar ibn al-Khattab (may Allah be pleased with him) followed this sunnah—the sunnah of reciting aloud—where the original practice is quietness. Imam Muslim narrated with a chain of trustworthy men, but it is disconnected, from 'Umar (may Allah be pleased with him): "That he used to recite the opening supplication aloud: Subhanaka Allahumma bihamdika." But this disconnection was resolved by its coming through another path other than the path of Muslim. This is one of the hadiths that is added to Imam Muslim's collection, where he included it with a disconnected chain, but the text does not escape from validity to weakness, because its connection has come in some other hadiths as I mentioned in some of my books. The raising of 'Umar's (may Allah be pleased with him) voice, one might say, contradicted the sunnah. But I say: No, he revived the sunnah. Because the Prophet (peace and blessings be upon him)—as you knew earlier—used to raise his voice sometimes in his recitation in Zuhr and 'Asr, even though the sunnah in them is quietness. That is because the purpose of reciting aloud in a place of quietness is teaching. And this is what 'Umar (may Allah be pleased with him) did. It is not hidden from him, and he had prayed for many years behind the Prophet (peace and blessings be upon him), that it is not hidden that the Prophet (peace and blessings be upon him) used to recite the opening supplication quietly. How could it be? Imam al-Bukhari and Muslim narrated in their "Sahihayn" from the hadith of Abu Hurayrah (may Allah be pleased with him) who said: "We said: O Messenger of Allah, what do you say between the takbir and the recitation? He said: ," to the end of the known supplication of the opening supplications. This is an explicit text that the Companions did not hear what the Prophet (peace and blessings be upon him) recited after the takbir of ihram, and therefore they directed this question to him: What do you say between the takbir of ihram and the recitation? He said: and mentioned the supplication.
Therefore, it is not possible to imagine that 'Umar ibn al-Khattab did not know that the sunnah in the opening supplication is quietness. But he recited aloud to teach people that the opening supplication is among its supplications: "Subhanaka Allahumma bihamdika" to the end of it.
This is similar to what is narrated—and I say now that it is authentic—from 'Uthman (may Allah be pleased with him) that during his caliphate, when he led the people in Hajj, he prayed the five prayers in Mina in full, without shortening. This is authentic, and some narrations were reported explaining the reason for this completion, even though he knew that the Sunnah for the pilgrim in Mina is to shorten. So what led him to complete the prayer? A weak narration states that he did so because that season was crowded with Bedouins, and it is assumed that the Bedouins have no knowledge of jurisprudence or religious learning. So he feared (may Allah be pleased with him) that if he prayed shortened, they would understand that the prayer is always shortened, and they would not distinguish between travel and residence.
So this allows us to understand that if there is a principle and rule that it is not permissible to raise the voice in dhikr because it disturbs the worshippers, and then a hadith like the hadith of Ibn 'Abbas comes to us explicitly stating loudness, then the way out at that time is what I mentioned earlier from Imam al-Shafi'i, that it was for teaching.
This is the answer.

The questioner : May Allah reward you with good.