Is it from the Sunnah to raise the voice in dhikr after the prayer?

The questioner : I noticed that the brothers in Najd, after the prayer ends, they glorify and remember Allah with a loud voice. So I asked one of them, and he said: It is narrated from the Companions that they said: .

The Shaykh: Yes.

The questioner : So is this hadith abrogated, or how do we understand this?

The Shaykh : No, it is not possible to say the hadith is abrogated. Rather, the scholars have two views regarding its interpretation. First, the hadith is in "Sahih al-Bukhari" from the narration of Ibn Abbas, who said: "We used to know the end of the Prophet's (peace and blessings be upon him) prayer by the raising of the voice with takbir." So this was raising the voice with takbir after the prayer. However, the scholars have two statements regarding its interpretation: The first statement is what Imam al-Shafi'i (may Allah have mercy on him) said, that raising the voice with this dhikr was for the sake of teaching. This means that if there is no need for teaching, there is no reason to raise the voice. Because, as the scholars of usul al-fiqh say: "The ruling revolves with the 'illah (operative cause) in its existence and absence." The ruling here is raising the voice with dhikr. Why did the Prophet (peace and blessings be upon him) raise his voice with dhikr? If it was for teaching, as Imam al-Shafi'i said, then where the 'illah of teaching exists, raising the voice exists; where this 'illah does not exist, there is no raising of the voice. And this has many forms. For example: An imam who is newly appointed in a mosque, after one, two, or three days, it becomes clear to him that the people of the mosque do not know how to recite the adhkar after the prayer correctly, and not only that, but they do not know how to recite the du'a' al-istiftah (opening supplication) correctly. So it is prescribed (mashru') for the imam to say: Allahu Akbar, Subhanaka Allahumma wa bihamdika, the du'a' al-istiftah.
The student : Just as 'Umar (may Allah be pleased with him) did.

The Shaykh : But what is the original rule? It is to keep it secret (israr). Also, it came in a hadith in al-Bukhari and Muslim from Abu Qatadah al-Ansari: "That the Prophet (peace and blessings be upon him and his family) used to, when he prayed with them the midday and afternoon prayers, sometimes let them hear the verse." It is a secret prayer, but he would sometimes let them hear the verse, so that they would know that he was reading, for example, from the short surahs, or the long ones, or al-Mufassal, or so on.
The Shaykh : So it is even more appropriate that it is permissible for the imam to raise his voice after the prayer to teach those around him the types of adhkar that the Prophet (peace and blessings be upon him) used to do. As for one who prayed alone, or who prayed with his family and they are all following the Sunnah, no, the best dhikr is the hidden one, and the best provision is what is sufficient. So keeping it secret is the Sunnah. This is the opinion of Imam al-Shafi'i, meaning: it is not said to be abrogated, but it is acted upon according to need. There are others who hold that this was done and then lifted, based on the statement of Ibn Abbas himself: . The word "kuna" (we used to) has the concept of "saruna" (we became), "kuna" and "saruna," meaning: We used to know the end of the prayer by the raising of the voice with takbir after the prayer, but in his time this thing was not done. Why? Because Islam spread, the fiqh rulings became known, and so on.
The Shaykh : And I lean toward the opinion of Imam al-Shafi'i, because some of the other texts, some of which we mentioned earlier, support this meaning. As for our brothers in Najd, they take it as a rule, specifically regarding the ten takbirs in the Maghrib and Fajr prayers, so they raise their voices. Then, this raising, which has become a system and a rule, is not free from causing disturbance to many of those who are remembering Allah, let alone the masbuq (late-joining) worshippers who are behind by a rak'ah or more. This is what I have, and Allah knows best.
The student : May Allah reward you, our Shaykh.