The Ruling on Raising the Voice in Dhikr After Prayer and Saying: Al-Fatihah for the Spirit of the Prophet

Question:
We return at the beginning of this episode to the message from our brother in Allah, Salih al-Hajj Jisr al-Rimi al-Yamani, our brother from the city of Taif. He sent several questions, and we presented a part of them in a previous episode. In this episode, he asks and says: Is it permissible to seek forgiveness with a loud voice, and then for the imam to say: Al-Fatihah for the acceptance of the supplication and the acceptance of the prayer, and then for the spirit of the Prophet (peace and blessings be upon him)?

Answer:
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send prayers and blessings upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance.
As for what follows:
What is prescribed for Muslims after completing the obligatory prayer is that the imam and the one praying behind him say after the taslim: "I seek forgiveness from Allah," with a voice that those around them can hear: Then each one says after that: , This was established from the Messenger of Allah (peace and blessings be upon him) after every obligatory prayer. Some of it is from the hadith of Thawban, some from the hadith of Ibn al-Zubayr, and some from the hadith of al-Mughirah ibn Shu'bah. This is the Sunnah for everyone, with an appropriate raised voice that does not cause annoyance, and is not a lowered voice, but an appropriate voice that those around the mosque, from the door, can hear so that they know the prayer has ended.
Ibn Abbas (may Allah be pleased with him and his father) said: "The raising of the voice in dhikr when people leave the obligatory prayer was the practice in the time of the Prophet (peace and blessings be upon him). He said: I used to know when they had left by that, when I heard them." He was a boy who might not be present, so he would hear this and know that the people had prayed.

The presenter: They had left, yes.

The Shaykh: In another wording, he said: "We did not know the end of the prayer of the Messenger of Allah (peace and blessings be upon him) except by the takbir"; because it is prescribed for people to say Allahu Akbar thirty-three times, to glorify Allah thirty-three times, and to praise Allah thirty-three times after every prayer of the five prayers. This is what is prescribed.
As for the imam saying: Al-Fatihah for the acceptance of the prayer, or raising the voice in collective supplication, this is a religious innovation (bid'ah) that is not permissible. Rather, each one should remember Allah by himself, not with a collective voice. It is not required for them to recite Al-Fatihah for the acceptance of the supplication. No, reciting Al-Fatihah after every prayer is not prescribed. What is prescribed after every prayer is reciting: [Surat al-Ikhlas:1] and the two Mu'awwidhat (chapters of protection) between himself and himself. As for reciting Al-Fatihah, there is nothing in the authentic hadiths that indicates this. So reciting it during supplication with the intention of supplication has no basis. However, it is recommended (mustahabb) when supplicating to praise Allah and send blessings upon His Messenger (peace and blessings be upon him), and then to supplicate; because this is among the causes of acceptance. If he praises Allah and extols Him before supplicating, and then sends blessings upon the Prophet (peace and blessings be upon him), whether outside the prayer, or inside the prayer in the last tashahhud, or in his prostration, there is no harm. If he praises Allah and sends blessings upon the Prophet (peace and blessings be upon him), and the prayer is a supplication, and then he supplicates after that, all of this is good. But if it is done with a loud voice after the prayers, with a collective voice, this is reprehensible.
It is obligatory (wajib) for the people of Islam to adhere to the Shari'ah, and not to add to it or subtract from it, neither in what concerns the prayer, nor in what concerns the dhikr after it, nor in anything else.
Acts of worship, according to the scholars, are based on divine legislation (taqwiyyah), not on opinion. Rather, acts of worship are restricted to what came from the Messenger of Allah (peace and blessings be upon him). So what came from him and was established from him is what is prescribed, and what is other than that is a religious innovation (bid'ah). It is obligatory (wajib) for the people of Islam to adhere to the Sunnah and to beware of religious innovation (bid'ah). For this reason, he (peace and blessings be upon him) would preach on Friday and say: warning them from religious innovation (bid'ah), which is introducing new things in the religion, meaning: introducing acts of worship that Allah has not prescribed.
And from this is his saying (peace and blessings be upon him) in the authentic hadith agreed upon by al-Bukhari and Muslim, from the hadith of Aisha (may Allah be pleased with her): meaning: so it is rejected. It is agreed upon by al-Bukhari and Muslim. And he (peace and blessings be upon him) said: meaning: so it is rejected.
So it is obligatory (wajib) for Muslims, men and women, to adhere to the Shari'ah, and to hold fast to what came in the Shari'ah only, in dhikr and other than dhikr, in prayer, in fasting, in Hajj, in dhikr, and in all acts of worship. And Allah is the One to be asked for help. Yes.

The presenter: And Allah is the Helper, may Allah reward you with good.