Dought & clear, - Ruling on raising the voice in dhikr after the prayer.

Some brothers raise their voices in dhikr after finishing the prayer,
especially Fajr prayer, based on the hadeeth of Ibn 'Abbaas and
others, to such an extent that they disturb other worshippers. When
they are told about this they say: We are following the Sunnah and if
they raised their voices like us they would not hear us and we would
not be disturbing them. Is what they are doing correct? Should the
others raise their voices when among them there are uneducated people
and elderly people who cannot keep up with the group. How much should
may the voice be raised?.
Praise be to Allaah.
Firstly:
The fuqaha' differed with regard to raising the voice in dhikr after
the prayer. Some of them were of the view that it is Sunnah and some
regarded it as makrooh and said that the Prophet(peace and blessings
of Allaah be upon him) did not do that all the time; he only did that
in order to teach people then he stopped doing it.
The reason for the difference of opinion is that they differed
concerning the report narrated by al-Bukhaari (805) and Muslim (583)
from Abu Ma'bad, the freed slave of Ibn 'Abbaas, that Ibn 'Abbaas (may
Allaah be pleased with him) told him that people used to raise their
voices in dhikr when they finished an obligatory prayer at the time of
the Prophet(peace and blessings of Allaah be upon him). Ibn 'Abbaas
said: I used to know when they had finished (the prayer) by that, when
I heard it.
According to a report narrated by al-Bukhaari (806) and Muslim (583),
Ibn 'Abbaas said: We knew when the prayer of the Messenger of
Allaah(peace and blessings of Allaah be upon him) had finished from
the takbeer.
But they differed as to whether this indicated something that was done
all the time or not, and whether it went against the verse
(interpretation of the meaning):"And remember your Lord within
yourself, humbly and with fear and without loudness in words in the
mornings and in the afternoons, and be not of those who are
neglectful" [al-A'raaf 7:205]or not.
Among those who favoured raising the voice in dhikr after prayer were
al-Tabari, Ibn Hazm, Shaykh al-Islam [Ibn Taymiyah] and others.
Among those who were of the view that it was for teaching only were
al-Shaafa'i and the majority.
Al-Shaafa'i (may Allaah have mercy on him) said: My view is that the
imam and the person praying behind him should remember Allaah after
they finish praying, but they should recite dhikr in a low voice
unless he is an imam who is to be learned from, in which case he
should recite in a loud voice until he thinks that it has been learned
from him, then he should recite quietly, because Allaah says
(interpretation of the meaning):"And offer your Salaah (prayer)
neither aloud nor in a low voice" [al-Isra' 17:110], meaning – and
Allaah knows best – du'aa'; "neither aloud" means do not raise your
voice and "nor in a low voice" means, so low that you cannot hear
yourself.
I think that what Ibn al-Zubayr narrated about the tahleel (reciting
Laa ilaaha ill-Allaah) of the Prophet(peace and blessings of Allaah be
upon him),and what Ibn 'Abbaas narrated about his takbeer is like what
we have mentioned above. Al-Shaafa'i said: I think he only raised his
voice a little in order to teach the people, because most of the
reports that we have quoted do not mention reciting tahleel or takbeer
after saying the tasleem.
Some reports say that dhikr was recited after the prayer, as I have
described, and some say that he did not recite any dhikr after prayer.
Umm Salamah stated that he would stay after the prayer and she did not
refer to any dhikr out loud, and I think he only stayed to recite some
dhikr that was not said out loud. End quote fromal-Umm(1/127).
Ibn Hazm (may Allaah have mercy on him) said: Raising the voice in
takbeer following every prayer is good. End quote
fromal-Muhalla(3/180).
al-Bahooti said inKashshaaf al-Qinaa'(1/366), referring to Ibn
Taymiyah's view regarding reciting dhikr out loud as mustahabb: The
Shaykh (i.e., Ibn Taymiyah) said: It is mustahabb to recite tasbeeh,
tahmeed and takbeer out loud following every prayer.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on
him) was asked about the ruling on this issue and he replied:
Reciting dhikr out loud following the obligatory prayers is Sunnah.
This is indicated by the report narrated by al-Bukhaari from the
hadeeth of 'Abd-Allaah ibn 'Abbaas (may Allaah be pleased with him),
that the people used to recite dhikr out loud when they finished
obligatory prayers at the time of the Prophet(peace and blessings of
Allaah be upon him). He said: I used to know when they finished (the
prayer) by that, when I heard it. This was also narrated by Imam Ahmad
and Abu Dawood. Inal-Saheehaynit is narrated that al-Mugheerah ibn
Shu'bah (may Allaah be pleased with him) said: I heard the
Prophet(peace and blessings of Allaah be upon him) say when he
finished the prayer: "Laa ilaaha ill-Allaah wahdahu laa shareeka lah…
(There is no god but Allaah alone, with no partner or associate…)."
And words cannot be heard unless the speaker says them out loud.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and a
number of the earlier and later generations favoured this view, based
on the hadeeths of Ibn 'Abbaas and al-Mugheerah (may Allaah be pleased
with them). Reciting out loud is general and applies to every dhikr
that is prescribed after prayer, whether it is tahleel (sayingLaa
ilaaha ill-Allaah(there is no god but Allaah), tasbeeh (sayingSubhaan
Allaah(Glory be to Allaah)), takbeer (sayingAllaahu akbar(Allaah is
Most Great)) or tahmeed (sayingAl-hamdu Lillaah(praise be to Allaah)),
because of the general meaning of the hadeeth of Ibn 'Abbaas. There is
no report from the Prophet(peace and blessings of Allaah be upon him)
to suggest differentiating between tahleel and other dhikrs, rather in
the hadeeth of Ibn 'Abbaas it says that they would know that the
prayer of the Prophet(peace and blessings of Allaah be upon him) had
ended from the takbeers. Thus the view of those who say that the voice
should not be raised in tasbeeh, tahmeed and takbeer is refuted.
With regard to those who say that raising the voice in these dhikrs is
an innovation (bid'ah), they are wrong. How can something that was
known and practised at the time of the Prophet(peace and blessings of
Allaah be upon him) be a bid'ah? Shaykh Sulaymaan ibn Sahmaan (may
Allaah have mercy on him) said: It has been proven that the
Prophet(peace and blessings of Allaah be upon him) did that and
approved of it, and the Sahaabah used to do that at the time of the
Prophet(peace and blessings of Allaah be upon him) after he taught it
to them, and he approved of them doing it, so they acted upon the
teachings of the Messenger(peace and blessings of Allaah be upon him);
they did it and he approved of that after teaching them and he did not
criticize them.
As for the argument that reciting out loud is disapproved because of
the verse"And remember your Lord within yourself, humbly and with fear
and without loudness in words in the mornings and in the afternoons"
[al-A'raaf 7:205], we say: the one who was enjoined to remember his
Lord within himself, humbly and with fear, was the same one who used
to recite dhikr out loud following obligatory prayers. Does the one
who says this know better what Allaah meant than His Messenger did?
Or does he believe that the Messenger(peace and blessings of Allaah be
upon him) knew what was meant but went against it? Moreover, the verse
speaks of dhikr at the beginning and end of the day ("in the mornings
and in the afternoons"), not the dhikr that is prescribed following
prayers. In his Tafseer, Ibn Katheer interpreted reciting out loud as
meaning too loud or extremely loud.
As for the argument that reciting out loud is disapproved because of
the words of the Prophet(peace and blessings of Allaah be upon him):
"O people, take it easy", the one who said "O people, take it easy" is
the same one who used to recite dhikr out loud following the
prescribed prayers. There is a place for this and a place for that,
and truly following means following every text when appropriate.
Moreover, the context of the phrase "take it easy" indicates that they
used to raise their voices in a manner that caused them hardship,
hence he said "take it easy", i.e., be kind to yourselves and do not
exhaust yourselves; there should be no hardship or undue effort in
reciting dhikr out loud.
As for the one who says that it disturbs others, it may be said to
him: If you mean that it disturbs those who do not have the habit of
doing that, once the believer understands that it is Sunnah, it will
no longer disturb him. If you mean that it disturbs other worshippers,
then if there is no one among the worshippers who joined the prayer
late and is making up what he missed, then the raising of voices will
not disturb them at all, which is what actually happens, because they
are all taking part in it. But if there is someone among them who
joined the prayer late and is making up what he missed, if he is so
close to you that you will be disturbing him, then you should not
recite so loudly as to disturb him, so that he will not become
confused in his prayer, but if he is far away from you then he will
not be disturbed by your reciting out loud.
From what we have mentioned it is clear that the Sunnah is to raise
the voice in dhikr following the obligatory prayers, and that does not
go against any saheeh text or sound opinion. End quote.
He also said: When voices are mingled with one another then there will
be no disturbance, as you can see on Fridays when the people all read
Qur'aan out loud, then someone comes and prays and he is not disturbed
by that.
And he (may Allaah have mercy on him) said: What matters is the
correct view, which is that it is Sunnah to recite dhikr following the
prayers in the manner prescribed, and it is also Sunnah to recite it
out loud but not to raise the voice so much that it becomes annoying,
because that is not appropriate. Hence when the people raised their
voices in dhikr at the time of the Messenger SAWS (peace and blessings
of Allaah be upon him) when they were coming back from Khaybar, he
said: "O people, take it easy." What is meant by raising the voice is
that which does not cause hardship or annoyance. End quote fromMajmoo'
Fataawa al-Shaykh Ibn 'Uthaymeen(13/247, 261).
Secondly:
From what we have mentioned above it is clear that the matter is broad
in scope, and that the difference of opinion is an ancient matter.
Perhaps the correct view is that which was mentioned by the Shaykh
(may Allaah have mercy on him) about raising the voice, but it should
be raised in a manner that does not cause annoyance.
What I mentioned about uneducated people and the elderly, I will
repeat it once again. It may be appropriate to read the words of the
Shaykh to them so that they may learn the Sunnah and be encouraged to
apply it.
May Allaah help us all to do that which He loves and which pleases Him.
And Allaah knows best.

Imam Moosa Al-Kadhim (as) and Kindness:

There was a poor uneducated farmer who was very rude to our 7th Imam,
Imam Musa Al-Kadhim (as) whenever he saw him.
No matter how rude this man was, Imam Musa Al-Kadhim (as) never got
angry and he never said anything to the man.
Imam Musa Al-Kadhim's (as) friends wanted to punish the rude man, but
Imam Musa Al-Kadhim (as) would not allow them to. Imam Musa Al-Kadhim
(as) told them that he himself would teach this man a lesson.
One day Imam Musa Al-Kadhim (as) rode out to the rude man's farm where
the man was working. When the man saw Imam Musa Al-Kadhim (as) he
stopped working and put his hands on his hips, ready to be abusive
again.
Imam Musa Al-Kadhim (as) dismounted, went towards the man and greeted
him with a friendly, smiling face. Imam Musa Al-Kadhim (as) then told
him that he should not overwork himself and that the land he had was
very good. He then asked him how much he was expecting to receive for
the crop.
The farmer was amazed at Imam Musa Al-Kadhim (as) politeness and
sincerity, he waited a little then said that he was expecting to get
around 200 gold pieces. Imam Musa Al-Kadhim (as) took out a purse and
gave it to the farmer telling him that in it was 300 gold pieces, more
than the value of his crop. Imam Musa Al-Kadhim (as) told the man to
take the money and also to keep the crop, and that he hoped the man
would receive more for it.
The farmer faced with such kind behavior and good manner (Akhlaq), was
very ashamed of himself and asked Imam Musa Al-Kadhim (as) for
forgiveness.
After that when ever the man would see Imam Musa Al-Kadhim (as) he
would greet him very politely. Imam Musa Al-Kadhim's (as) friends were
very surprised!
Moral:Do not treat people the way they treat you but always better.
Give to people even if they do not act as if they deserve it.

Imam Musa Al-Kadhim (as) and Modesty:

One day 7th Imam, Imam Musa Al-Kadhim (as) was passing by the tent of
a Nomad who was a black man. Imam Musa Al-Kadhim (as) went up to him
and said "Salam Alaikum", in a warm and friendly manner.
Upon leaving Imam Musa Al-Kadhim (as) said good-bye to him in a very
kind manner with these words: "If there is anything I can do for you,
I'm more than willing to do it".
One of the followers of 7th Imam, Imam Musa Al-Kadhim (as) who saw
this attitude said "Is it suitable for you, the son of the messenger
of Allah (SWT), to sit and talk with a man of no reputation and make
such an offer as: If you need me in any work, I'm more than willing to
do it? Is it right for a man of great dignity to talk to a man like
that?"
7th Imam, Imam Musa Al-Kadhim (as) replied, "This is one of Allah's
creatures. Allah (SWT) has created all men equal. Besides, as a
Muslim, he is our brother in faith. After all, life does not remain
the same forever. One who needs help today may be the one who will be
able to help us tomorrow when we'll need help! If we don't pay any
attention to him today, one day when we may need him we will be
embarrassed to ask him for help".
Moral: In Islam everyone is equal. Allah (SWT) is the giver of
things, so what you may have today, someone else may have tomorrow.

Quality is very important In Islam

The Islamic world is wide-spread not only in its geography, but in
its various traditions. However, when we look at the world of Islam
today, a general coarsening has taken place. At one time, Muslims
were regarded as people of good character; in the Middle Ages,
Saladin was regarded by the Crusaders, including Richard the
Lionhearted, as a wise and noble figure worthy of respect. Islam led
the world in the sciences, the arts and literature. Now when we gaze
upon the Islamic world, we see a degraded culture where
shabby-looking men are held up as saints, where beautiful women are
commanded by bigots to conceal their beauty, and where unkempt women
are held up as paragons of virtue by the very nature of their
appearance, as though having bad skin and uncombed hair somehow
makes you pious.
It goes without saying that many, especially in the West, look at
bedraggled men with long and disheveled beards, wearing rags and
semi-literate, as examples of Islam. This occurs because the media
has made them so, and these particular men love nothing more than
to claim to speak for the whole of the Islamic world. But it is not
only in the West that this has happened; in the Islamic world, far
too many Muslims see these same men and think to themselves, "Why,
look! He wears filthy rags, and has a long and ungroomed beard.
Surely this is a holy man!" Or they see a woman in stylish clothes,
wearing makeup or having her hair uncovered, and the immediate
reaction of far too many is, "Why, this woman is a prostitute, a
Jezebel!" This kind of foolish thinking is unfortunately commonplace
in the Islamic world.
So how has it come to this? How is it that music, art and beauty is
condemned, when music, art and beauty are gifts from God? Why are
these gifts, which uplift and elevate the mind and soul, looked
upon as curses from the devil himself?
Perhaps it is because we have allowed petty and small-minded
provincials with peculiar ideas to rule the discussion for too long.
We have allowed these people to enjoy a cultural dictatorship, a
"tyranny of moral busybodies," as the Christian writer C.S. Lewis
so eloquently said. We have allowed them to become cultural
arbiters. And the results? A world without joy or beauty. A world
where those men and women who wish to share the talents given to
them by God are told their gifts are sins. What madness is this?
Truly, a world in which there is no appreciation of beauty and
aesthetics is little more than a manifestation of Hell itself.
There is nothing from the Quran that prohibits music or the arts. It
is mistaken to say, "The Quran prohibits music!" This is bid'ah, or
heresy, and those who introduce such things are committing a sin.
As it says in the Quran, "Say, 'Do you see that which God hath
provided for you -- you make some of it unlawful (haram) and some of
it lawful?'" "Say, 'Did God allow you to do this, or do you tell lies
about God?'" (10: 59).
Our Prophet was a man of fine appearance and attribute, and he had
an aesthetic appreciation for beauty. He used to grow roses around
his house, and in a desert environment growing almost anything is a
difficult task. At that time there existed a fragrant oil and our
Prophet used to use olive oil as well as that oil mixed with a
beautiful smelling rose extract; he used to wear this in his hair as
a brilliantine, and it made him appear more youthful. It is said
his clothes, his frock and shirt were white and always kept clean
and in good repair. His teeth (owing to the use of a miswak, a
natural toothbrush) were white and clean. All of these descriptions
of his appearance come from the hadiths. All these descriptions are
notably different from what we so often see, and all are notably
different from what we see in Muslim extremists as well.
So to my fellow Muslims, please do not allow yourselves to fall into
the trap of thinking that by looking shabby and scowling, that this
makes you a more devout Muslim. Do not fall prey to the notion
that forbidding music or art or beauty is somehow the commandment
of God. Do not think for one moment that by treating your wife as an
object of scorn or contempt, or as your occasional beast of burden
when you go to the shops, that you are living the truth of Islam.
You are not. You are behaving in an ugly and boorish manner, and
this behavior is fodder for those who seek to portray Muslims as
savages. And above all, do not fall into that trap of utopian
nonsense which says that if the Muslims were simply to go back to
the life of the seventh century A.D., then all would be well in the
world, and we would all live in perfect contentment forevermore.
This rejection of the modern world is not only profoundly silly and
highly reactionary, it is dangerous.
And for the Western reader, I ask you not to fall into the trap of
thinking that unkempt, unclean and loutish individuals who spout
distorted religious speculations mixed with their own superstitions
and cultural peculiarities as being wholly representative of Islam.
They are not; overall, they are a minority. They get the attention
they do simply because they manage to talk over everyone else. And
do not fall into the trap of the anti-Muslim bigots; while they
like to claim they are only opposed to "extremists" and "radicals,"
they portray this vocal and extremist minority as representative of
the entirety of Islam, when in fact the opposite is true.
Extremists speak only for themselves; they are a majority only in
their fevered delusions.