Reciting Prayer Silent or/and Out Loud

 
The reason why Qur’aan is recited out loud in the nighttime prayers and silently in the daytime prayers 

What is the reason why Qur’aan is recited out loud in Maghrib and ‘Isha’ prayers? 
What is the reason why it is recited aloud only in the first two rak’ahs of ‘Isha’ and not in all four rak’ahs?.
 

Firstly:

The Muslim is required to follow the Prophet (peace and blessings of Allaah be upon im) and follow his example, whether he knows the reason behind a ruling or he does not. Allaah says (interpretation of the meaning):  

“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much” [al-Ahzaab 33:21] 

He should also be certain that Islam is based on great wisdom, but this wisdom may be known to us or we may be unaware of it, or we may know some of it and not the rest of it.  

There is nothing wrong with a person asking the reason and trying to find out, because knowing it will increase his knowledge and peace of mind. 

Secondly: 

The night is a time when people are quiet, alone and more focused, so it is prescribed to recite Qur’aan out loud at that time so as to make manifest the pleasure of a person’s conversing with his Lord, and so that the heart, tongue and ears will be involved in the recitation.

This meaning is suggested by the verse in which Allaah says (interpretation of the meaning):

“Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing oneself, and most suitable for (understanding) the Word (of Allaah).

7. Verily, there is for you by day prolonged occupation with ordinary duties” [al-Muzzammil 74:6-7]

Ibn Katheer said:

The point is that this rising may be at any time of night. What is meant here is that when praying at night, both the heart and the tongue are focused on the recitation, hence Allaah says (interpretation of the meaning): “is very hard and most potent and good for governing oneself, and most suitable for (understanding) the Word (of Allaah)” i.e., the mind will be more focused when reciting and will understand the words more than during the day, which is a time when people move about and there is a great deal of noise, and it is the time of seeking provision. End quote.

Al-Qurtubi (19/40) said:

What is meant is that the heart, sight, hearing and tongue work together in harmony when reciting Qur’aan, because voices and movements are stilled. End quote.

Al-Sa’di (may Allaah have mercy on him) said (p. 1058): “Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing oneself, and most suitable for (understanding) the Word (of Allaah)” i.e., it is more likely to achieve the purpose of the Qur’aan, where both heart and tongue are focused, because there are fewer distractions, one can understand what one recites, and does the prayer properly.

This is unlike the day, when these purposes cannot be achieved. Hence Allaah says “Verily, there is for you by day prolonged occupation with ordinary duties” – i.e., going about to attend to your needs and living, which means that the heart is distracted and cannot focus fully. End quote. 

It says in Tuhfat al-Muhtaaj:

There remains the wisdom behind reciting out loud – what is it? It may be that it is because night is the time when one is alone and people get together for lighthearted talk. So it is prescribed to recite Qur’aan out loud at that time so as to make manifest the pleasure of a person’s conversing with his Lord. This applies only to the first two rak’ahs because the worshipper has more energy then. Because the day is the time of distractions and mixing with people, it is required to recite silently, because the daytime is not the best time to focus fully on conversing with Allaah. The morning (Fajr) prayer is joined to the night prayers because its time is not usually a time when there are distractions, like Friday. End quote. 

Ibn al-Qayyim (may Allaah have mercy on him) said in I’laam al-Muwaqqi’een (2/91):

With regard to the distinction between the nighttime prayers and the daytime prayers, in terms of reciting out loud and reciting silently, there is great wisdom in that, because the night is a time when voices and movements are stilled, and hearts are focused and have renewed energy. The day is the time when people are busy with their day-to-day occupations, and the night is the time when a person can focus with his heart on what he is saying with his tongue. Hence the Sunnah is to make the recitations in Fajr longer than in other prayers. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite between sixty and one hundred verses in them, and Abu Bakr used to recite al-Baqarah in them, and ‘Umar used to recite al-Nahl, Hood, Bani Israa’eel, Yoonus and similar soorahs, because the heart is more free of distractions when it has just been wakened from sleep.

If the first thing that a person hears is the word of Allaah in which there is all goodness, then these words will come to his heart which is free form any distraction, and will thus have a great impact on him. As for the day, the opposite is the case, so Qur’aan is recited silently unless there is a reason, such as the large gatherings on Eid and Jumu’ah (Friday), and when offering prayers for rain and the eclipse prayer. On those occasions it is better to recite out loud and that is more likely to achieve the objective and is more beneficial, and because this serves to convey the words of Allaah when there is a large gathering. End quote. 

May Allaah increase us and you in beneficial knowledge and righteous deeds. 

And Allaah knows best.

Why do we pray Zuhr and ‘Asr silently?

With regard to the verse which you mention, it applies only to qiyaam al-layl and tahajjud. If a person is praying and there are people around him who are listening to his recitation and others who are asleep, then he should not recite so loudly as not to disturb those who are sleeping or so quietly as to cause those who are listening to him to miss out on any benefit; rather he should recite at a moderate volume, enough to be heard but not so loud as to disturb those who are asleep. It also states in the verse that the Messenger (blessings and peace of Allah be upon him) used to recite out loud and the mushrikeen heard him and reviled the Qur'aan and the one who had bought it, so he was forbidden to recite out loud and he began to recite silently, but then the members of his household and those who were listening to him missed out on the benefit, so he was enjoined to recite at a moderate volume.

Shaykh ‘Abd-Allah ibn Jibreen (may Allah have mercy on him).


Should a person who is praying alone recite Qur’aan out loud?

Praise be to Allaah.

Reciting out loud in Fajr prayer and in the first two rak’ahs of Maghrib and ‘Isha’ is Sunnah for both one who is leading the prayers and one who is praying alone. If a person recites silently there is no sin on him, but that means that he is neglecting a Sunnah. If the person who is praying alone thinks that reciting silently helps him to focus more in prayer, then that is o.k., because it was narrated that when the Prophet (peace and blessings of Allaah be upon him) prayed at night, sometimes he would recite out loud and sometimes he would recite silently, as was reported by ‘Aa’ishah (may Allaah be pleased with her).

For one who is leading the prayers, the Sunnah is always to recite out loud, following the example of the Prophet (S) and because that enables the congregation to benefit by hearing the words of Allaah, whether the prayer is fard (obligatory) or naafil (supererogatory).

And Allaah is the Source of Strength.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him), 11/116.

Should one say the Adhaan and recite aloud when praying alone?

Praise be to Allaah.

In Fataawa al-Lajnah al-Daa’imah wa’l-Buhooth (6/392) it says the following:

It was reported that the Prophet (peace and blessings of Allaah be upon him) used to recite aloud in the two Rak’ahs of Subh (Fajr), and in the first two rak’ahs of Maghrib and ‘Ishaa’. So reciting aloud in these cases is Sunnah, and it is prescribed for his Ummah to follow his example, because Allaah says (interpretation of the meaning):  

“Indeed in the Messenger of Allaah you have a good example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much.” [al-Ahzaab 33:21].

It was reported that the Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.”

Reciting silently when one is supposed to recite aloud implies that one is neglecting the Sunnah, even though this does not invalidate the prayer.

So the Muslim should recite aloud during Fajr prayer and in the first two rak’ahs of Maghrib and ‘Ishaa’, even if he is praying alone, because this is the Sunnah.  

He should not recite aloud during Zuhr and ‘Asr. He should recite aloud during the first two rak’ahs of Maghrib and ‘Ishaa’, and in the fard of Fajr prayer, and he should recite silently in the third Rak’ah of Maghrib and in the last two rak’ahs of ‘Ishaa’. These times of reciting aloud or silently are mustahabb when praying alone, according to Imaam al-Shaafa’i and others. The Hanbalis say: the person who is praying alone has the choice of reciting aloud at the appropriate points; if he wants to he may recite aloud, and if he wants to he may lower his voice.

(al-Mufassal li Ahkaam al-Mar’ah by ‘Abd al-Kareem Zaydaan, p. 330).

With regard to the second part of your question, in Fataawa al-Lajnah al-Daa’imah wa’l-Buhooth (6/56) its says:  

It is permissible for a person praying alone to pray without the Adhaan, but if he is in the desert or on a remote farm and the like, it is prescribed for him to recite the Adhaan even if he is going to pray alone, and the Iqaamah is prescribed at all times, because of the general meaning of the evidence, and because Abu Sa’eed al-Khudri said to ‘Abd-Allaah al-Ansaari: “I see that you like sheep and the wilderness. When you are with your sheep in your wilderness, and you recite the Adhaan for your prayers, raise your voice, for no jinn or man or anything within the voice range of the muezzin hears the call, but will bear witness for him on the Day of Resurrection.” Abu Sa’eed said: I heard this from the Messenger of Allaah (peace and blessings of Allaah be upon him). (Narrated by al-Bukhaari, 1/151).

And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

Sheikh Muhammed Salih Al-Munajjid

Reciting the opening takbeer quietly in a prayer in which Qur’aan is to be recited out loud

It is Sunnah to say the takbeer out loud and to recite Qur’aan out loud in a prayer in which Qur'aan is to be recited out loud, but it is not obligatory, so if a person says them quietly there is nothing wrong with that and his prayer is valid.

But you have to move the tongue and form the words, and they cannot be uttered without doing that, whether in a prayer in which Qur’aan is to be recited out loud or one in which it is to be recited quietly.

Some fuqaha’ stipulated that the worshipper should be able to hear his own voice, but the correct view is that it is sufficient to move the tongue and form the words.

The details of that opinion are as follows:

1 – The majority of Shaafa’i and Hanbali scholars, and Hanafi scholars according to the more correct of their two views, are of the opinion that it is obligatory for the worshipper to utter the takbeer in such a way that he can hear his own voice, and it is not sufficient for him to move his tongue without making a sound. The same applies to all dhikr; it does not count if there is no sound.

2 – Some of the scholars are of the view that it is acceptable to move the tongue and form the words without making a sound. This is the view of the Maalikis and of the Hanafis according to the other report. It was also the view favoured by Shaykh al-Islam Ibn Taymiyah. Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/276): The worshipper must be able to hear himself [i.e., saying the takbeer] whether he is leading the prayer or otherwise, unless he has a problems, such as being deaf, or something is preventing him from hearing, in which case he should do it as if he could hear or as if there was no problem. Because dhikr is something that is to be done verbally, and there can be no speech without sound, and sound is what can be heard, and the closest of listeners to him is himself, so if he cannot hear it then he does not know whether he has said the word. There is no difference between men and women with regard to what we have said. End quote.

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (3/256): 

The minimum form of reciting quietly is such that a person can hear himself if he is sound of hearing and there is no problem such as surrounding noise and the like. This is general in meaning and applies to recitation, takbeer, tasbeeh when bowing and so on, tashahhud, salaam and du’aa’, whether the prayer is obligatory or naafil; nothing of it counts unless he can hear himself, if he is sound of hearing and there is no problem. End quote.

See: Tabyeen al-Haqaa’iq (1/127) and al-Bahr al-Raa’iq (1/356).

Khaleel (may Allaah have mercy on him) said in his Mukhtasar: … and reciting al-Faatihah by moving the tongue is a must for the one who is leading the prayer and the one who is praying by himself, even if he cannot hear himself. End quote.

Al-Hattaab (may Allaah have mercy on him) said: Ibn Naaji said in Sharh al-Risaalah: It should be noted that the minimum form of reciting quietly is that one should move the tongue whilst reciting, and the maximum is when he can hear himself only. The minimum form of reciting out loud is when he can hear himself and those who are close to him can hear him, and the maximum is limitless. End quote. In Sharh al-Mudawwanah it adds: Whoever recites in his heart whilst praying is like one who does not recite at all. Hence it is permissible for one who is junub to recite in his heart. Ibn ‘Arafah said: Sahnoon ibn al-Qaasim heard that moving the tongue is acceptable for one who is reciting quietly, but it is better if he can hear himself. End quote from Mawaahib al-Jaleel (1/535).

Al-Mardaawi (may Allaah have mercy on him) said in al-Insaaf (2/44): The words “reciting as much as he can hear himself” mean that the worshipper must recite aloud in prayers where Qur’aan is recited quietly and say the takbeer and so on in such a way that he can hear himself. This is our view, and it is the view of our companions, and it was stated definitely by most of them. Shaykh Taqiy al-Deen [Ibn Taymiyah] favoured the view that it is sufficient to form the letters, even if he cannot hear himself, and he mentioned it as a view in his madhhab. I say: I favour this view. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) thought the view of the Maalikis and Shaykh al-Islam was more correct. He said:

With regard to the words “he says”, if we say that saying may be done with the tongue, is it essential that he can hear himself saying it? There is a difference of opinion among the scholars concerning this. Some of them say that there must be a sound that he can hear himself. This is the correct view; even if those who are next to him cannot hear him, he has to be able to hear himself. If he speaks without hearing himself, then there is no point in forming these words. But this view is weak. The correct view is that it is not essential that he be able to hear himself, because hearing is something extra to saying and speaking, and if something is extra to what is mentioned in the Sunnah, then the one who says that has to produce evidence for it. Based on that, if a person is certain that he has pronounced the words properly, but he did not hear himself, either because his hearing is weak or because of noise going on around him, or for some other reason, then the correct view is that all his words are acceptable and he does not have to do more than what is indicated by the texts, which is speaking. End quote from al-Sharh al-Mumti’ (3/25).

Based on that, if you moved your tongue and lips in saying the takbeer, that is sufficient, but it is better if you say it in a voice that you can hear.

And Allaah knows best.

If he prays the naafil prayer of Fajr and Maghrib with his wife, can he recite out loud?

The scholars (may Allaah have mercy on them) said that what is prescribed is for the worshipper to recite quietly in naafil prayers during the day, and he has the choice between reciting out loud or quietly during the night, because both are proven from the Messenger (peace and blessings of Allaah be upon him), but reciting out loud is better.

It was narrated from Abu Qataadah (May Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) went out at night, and he saw Abu Bakr (may Allaah be pleased with him) praying in a low voice, then he passed by ‘Umar ibn al-Khattaab (may Allaah be pleased with him) who was praying in a loud voice. When they met with the Messenger of Allaah (peace and blessings of Allaah be upon him), the Prophet (peace and blessings of Allaah be upon him) said: “I passed by you, O Abu Bakr, and you were praying in a low voice.” He said: I made the One with Whom I was conversing hear me, O Messenger of Allaah. And he said to ‘Umar: “I passed by you and you were praying in a loud voice.” He said: O Messenger of Allaah, I wake up the sleeper and drive away the shaytaan. The Prophet (peace and blessings of Allaah be upon him) said: “O Abu Bakr, raise your voice a little.” And he said to ‘Umar: “Lower your voice a little.” Narrated by Abu Dawood and classed as saheeh by al-Nawawi in al-Majmoo’.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The recitation of the Messenger of Allaah (peace and blessings of Allaah be upon him) at night was sometimes low and sometimes out loud. Narrated by Abu Dawood and classed as hasan by al-Nawawi in al-Majmoo’.

Al-Kasaani said in Badaa’i’ al-Sanaa’i (1/161):

With regard to voluntary prayers, if they are during the day then they should be recited in a low voice, and if they are at night then he has the choice; if he wishes he may recite them quietly and if he wishes he may recite them out loud, but reciting out loud is better because naafil prayers follow obligatory prayers and the ruling on obligatory prayers is like that. End quote.

It says in al-Mawsoo’ah al-Fiqhiyyah (25/281):

What is mustahabb and makrooh in Sunnah and naafil prayers:

It is mustahabb to recite quietly if the naafil prayer is offered by day, following the ruling on the daytime prayers. He has the choice between reciting out loud or quietly in the night prayers, if he is praying alone, but reciting out loud is better, provided that it does not disturb others. But if he is leading others in the naafil or Witr prayer, then the imam should recite out loud so that those who are praying behind him can hear him. But the one who is praying alone should be moderate in reciting out loud. End quote.

It says in Kashshaaf al-Qinaa’ (1/441): It is makrooh for anyone who is praying to recite out during the day in naafil prayers, apart from the eclipse prayer (kusoof) and prayers for rain (istisqaa’). When praying naafil prayers at night, he should see which is better. If there are people in his presence or nearby who will be disturbed by his reciting out loud, then he should recite quietly, but if they will benefit from his recitation, then he may recite out loud.

Al-Muhibb ibn Nasr-Allaah al-Kataani said: It seems that “day” here means from sunrise, not from dawn, and night means from sunset to sunrise. End quote.

The view of Imam al-Shaafa’i (may Allaah have mercy on him) is that he should recite quietly in all the regular Sunnah prayers, whether by night or by day.

Al-Nawawi (may Allaah have mercy on him) said: With regard to Eid prayer, prayers for rain, Taraweeh and prayers during a lunar eclipse, the Sunnah is to recite out loud, with no scholarly difference of opinion.

With regard to daytime naafil prayers, the Sunnah is to recite quietly, with no scholarly difference of opinion.

With regard to naafil prayers at night, apart from Taraweeh, the author of al-Tatammah said: He should recite out loud. Al-Qaadi Husayn and the author of al-Tahdheeb said: He should recite in a moderate tone, somewhere in between reciting out loud and reciting quietly.

With regard to the regular Sunnah prayers that are offered with the obligatory prayers, he should recite quietly in all of them, according to the consensus of our companions. End quote.

It seems, and Allaah knows best, that the one who offers a naafil prayer at night has the choice between reciting out loud and reciting silently.

Based on that, there is nothing wrong with you offering the regular Sunnah prayers of Fajr, Maghrib and ‘Isha’ silently or out loud.

It should be noted that offering the regular Sunnah prayers in congregation is not part of the Sunnah, but there is nothing wrong with offering them in congregation sometimes.

And Allaah knows best.

It is not permissible for one who is praying behind an imaam to recite anything other than al-Faatihah

Praise be to Allaah.    

It is not permissible for one who is praying behind the imaam in a prayer in which Qur’aan is to be recited aloud to recite anything in addition to al-Faatihah. Rather after that he has to listen to the imaam’s recitation (i.e., after reciting al-Faatihah), because the Prophet (peace and blessings of Allaah be upon him) said: “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faatihah), for there is no prayer for the one who does not recite it.” And because Allaah says (interpretation of the meaning): 

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]   

And the Prophet (peace and blessings of Allaah be upon him) said: “When the imaam recites, then listen attentively.” 

The only exception made to that is with regard to al-Faatihah, because of the hadeeth quoted above and because of the general meaning of the hadeeth, “There is no prayer for the one who does not recite the Opening of the Book.” (Saheeh, agreed upon).

Fataawa al-Shaykh Ibn Baaz from Kitaab Fataawa Islamiyyah, vol. 1, p. 291