What is the ruling on collective dhikr in the Fajr prayer?

The questioner : O Shaykh, regarding the specific collective dhikr, the collective dhikr specific to it?

The Shaykh : The concept is that there is no collective dhikr in Islam. Rather, there is dhikr in which raising the voice is prescribed, and dhikr in which raising the voice is not prescribed. The general rule for most dhikr is to keep it quiet and not raise the voice. So, for every dhikr that is prescribed, the prescribed manner is to keep it quiet, except for what is excluded, such as the talbiyah in Hajj and 'Umrah. For this talbiyah, raising the voice is prescribed, and this is established in the Sunnah both in words and in action. As for the words, he (peace and blessings be upon him) was asked about the best of Hajj, and he said: The 'ajj is raising the voice with the talbiyah; this is the best of the deeds of Hajj, as the Messenger (peace and blessings be upon him) said. And the thajj is the slaughter. This is from the perspective of the words. From the perspective of the action, it was reported from the Companions that when they went out with the Prophet (peace and blessings be upon him) from Makkah and entered the state of ihram for Hajj at Dhul-Hulaifah, they would recite the talbiyah until they reached a place called al-Ruhaybah, and their voices became hoarse. So this is prescribed, along with the legitimacy of raising the voice with the talbiyah. It is not collective in the sense that each person recites the talbiyah without joining his voice with his companion's voice, nor his wording or phrase with his companion's wording and phrase. But it becomes practical; sometimes some of them may coincide with others in the word, and sometimes they may differ. This is what is prescribed. As for after the Fajr prayer and after the Maghrib prayer, first, this raising of the voice is not prescribed. Then, even if it is prescribed or appears to some of them to be prescribed, one should not link himself to his companion, because this is not from the Sunnah on one hand, and on the other hand, there may result from the unity in raising the voice some moral harms. Because a person's breath differs from that of another; some have a long breath, and some have a short breath. And we used to observe in Sham that some of them, at least, when they finished the first tahlil, they would not take a breath. Due to haste, they would follow them and reach the second tahlil. So what we used to hear was that some of them, when they reached "La ilaha" in the second tahlil, their voice would cut off at "La ilaha," and they would fall into a moral problem, where they committed disbelief in wording. And verbal disbelief, it is true that it does not take its owner out of the religion, but it is not permissible to speak with such a word that implies disbelief. And as the scholars say: "What is not established except by what is obligatory is itself obligatory." Likewise, what is established by what is wrong is wrong; it is wrong. What is established by what is forbidden is forbidden. So what led to this disbelief? That he takes his breath when saying "La ilaha." It is because he is linking his state to his companion. Now, his companion's breath is long, and his breath is short, so he could not keep up with him, and he cut off at this word where it is not permissible to stop. In short, raising the voice in the tahlil of Maghrib and 'Isha' is not prescribed. And if some people consider it prescribed, as they do in the Saudi countries, then they should not proceed with some of them in one voice, because this is first not established, and it leads to the realization of some harms.