Is raising one's voice when greeting a gathering considered a disturbance to them?

The Shaykh : The questioner says, "I hope you will remind those who enter late during your talk not to raise their voices in greeting, as it occupies the assembly and causes disturbance... According to the etiquettes of the Sunnah, one should greet quietly so that only a few people near the door hear it."
I mean, regarding this request, I cannot deny it. I mean, no, because it disturbs the lesson, as the questioner says. The greeting has a virtue in Islam that many Muslims do not know. One of those virtues is the saying of the Prophet (peace and blessings be upon him): So this spreading is not the same as offering the greeting. Spreading means increasing the offering and exaggerating in it. If we were to imagine now what came in the report narrated by Imam Malik in al-Muwatta' regarding the action of Ibn 'Umar, what we would imagine now, we would say that the action of Ibn 'Umar was reprehensible and condemned. He would say to his boy, "Take us out to the market." His boy, Nafi', would say, "I know he has no need of the market," but he would go out to greet everyone he met on the way. So what do we imagine about this person... on the way, "Peace be upon you, peace be upon you, peace be upon you." Of course, it is considered reprehensible today because it is abandoned and neglected, but this is an application of that hadith and its like So now, if we return to the desire of the questioner: the one who entered said "Peace be upon you" as the questioner wants, without raising his voice. Why did this questioner settle for this amount and not say, as many of the jurists mention, verses of poetry? I do not have them memorized. Perhaps the professor can provide us with support, considering he taught something like our story in the past: the fiqh of verses of poetry that confined the places where it is not permissible to offer the greeting, including greeting the one reciting the Qur'an, greeting the one praying, and greeting the people of a lesson. All these things were said without a text; rather, it was their independent legal reasoning. We hope they receive reward for it. But when we study the matter of spreading the greeting from one side, and we study the details as an application of this general text from the Sunnah and the Salaf, the issue is contrary to what the Khalaf say. Many of you know the hadith of Ibn 'Umar that the Prophet (peace and blessings be upon him)... the Ansar in the mosque of the Ansar, Quba' Mosque, the Mosque of Quba'. So he stood to pray, and the news of the arrival of the Messenger to the mosque of the Ansar reached them, so they were entering the mosque, and every time a group entered, they said, "Peace be upon you, O Messenger of Allah," while he was praying. Was there not disturbance? There was no disturbance. So what was the position of the Messenger (peace be upon him) toward these disturbers? I am telling, and the one who tells of disbelief is not a disbeliever; this is not disbelief. What was the position of the Messenger, in my expression, toward these greeters, and in another's expression, toward these disturbers? Did he deny it to them? No, rather he approved them for it, because he returned the greeting to them with a gesture of his hand. The narrator described, with his precision in narration, the manner of the gesture of the Messenger (peace be upon him) with his hand. He said, "Thus he raised his hand, thus, 'Peace be upon you, peace be upon you,' and thus." So here, without doubt, there is disturbance. There is disturbance, but this disturbance is in the path of Allah. If the disturbance is in the path of Allah, it is acceptable. Because people think that all disturbance is not prescribed. Also, from these contradictions, also from the contradictions among the masses of people: the non-prescribed disturbance is considered prescribed by them, and the prescribed disturbance, by the text of the hadith of the Messenger of Allah, is considered not prescribed. They raise their voices in dhikr after the prayer, "There is no god but Allah alone, having no partner," after Maghrib and after Fajr. This is disturbance. Do not disturb. Do not raise your voices over one another in recitation. "Like this, like this, we found our fathers doing this." This disturbance is not prescribed, of course, in their view it is prescribed! Greeting the one praying, which is mentioned in authentic hadiths, not weak hadiths, this causes disturbance to the worshippers, my dear. This disturbance to the worshipper is not a disturbance legally, because it involves spreading the greeting. Similarly, the Messenger of Allah (peace and blessings be upon him) entered the prayer and prostrated in a prostration in the 'Asr prayer, long and long, contrary to all the prostrations he prayed or prostrated in this prayer or in others, until doubt entered some of the worshippers behind... the Messenger, perhaps he died So one of them, apparently, as they say in our region in Syria, "his prayer is burnt", the one who has no patience says... the Messenger died. No, he is prostrating on his seven limbs. And if he sees a strange matter, he sees on his back al-Hasan and al-Husayn... And after the Messenger of Allah (peace and blessings be upon him) finished the prayer, they said to him, "O Messenger of Allah, you prostrated after the middle of your prayer a prostration that you lengthened." Meaning, what was the reason? He said, "My son had ridden me." Do you see the etiquette of the Messenger? He said about his grandson, "He took me as a mount" After this, like this, people do today. Why do people do like this? If a child comes and wants to play with him in prayer, they push him away. Why? Because in their opinion, this is playing in prayer, which is not befitting for prayer. Whereas the Messenger (peace be upon him) considered it part of the prayer. Did you see the difference? The Messenger let him ride on his back, and the Messenger was patient with him until he was full, as he pleased, and then he got down from his back. After that, he raised his head. So he considered his patience and his response to the desires of the child as part of the worship and obedience. It is the same worship about which the Messenger (peace be upon him) said in the authentic hadith There are not three in the hadith. Pay attention to the word "three"; it invalidates the hadith. A new sentence, and here is the point All these are etiquettes and a Shari'ah that people have ignored and reversed the legal realities from them. Do not greet the one praying, it will disturb the worshipper. Do not greet the one reciting the Qur'an, it will disturb the reciter. And the Messenger (peace and blessings be upon him) came to a group who were reciting the Qur'an and said, "Peace be upon you"... So we say now, one person entered and greeted, what is the matter, people? I am going to say what is more difficult than that, and at that time the questioner may withdraw the question. One of you sneezed and stood up. What did he say? "Praise be to Allah." Do you think the Sunnah for him is to keep his praise to his Lord secret, or to raise his voice? If he wants to raise his voice, the assembly will be distracted from the whole lesson, and it will become a demonstration! A new Islamic demonstration. May Allah have mercy on you, may Allah have mercy on you, my brother. You disturbed our lesson. It is not a problem. We consider this an interjected sentence of dislike... from the lesson... Do you smell your companion who praised Allah? Allah sneezed... It developed with the material and with the etiquettes... this liquid European [culture]. They do not accept this shouting in the path of Allah. If you went to Europe and saw how they walk in the streets, women and men, you would praise Allah for this shouting and this disturbance that some of us condemn. And with this amount, it is sufficient, and praise be to Allah, Lord of the worlds.