صحيح مسلم
Muslim
كتاب الصلاةThe Book of Prayers
باب التَّوَسُّطِ فِي الْقِرَاءَةِ فِي الصَّلاَةِ الْجَهْرِيَّةِ بَيْنَ الْجَهْرِ وَالإِسْرَارِ إِذَا خَافَ مِنَ الْجَهْرِ مَفْسَدَةً:Chapter: Moderation When Reciting Qur'an In A Prayer When It Is To Be Recited Out Loud, And Making it Neither Too Loud Nor Too Soft, And When There Is The Fear Of Negative Consequences If It Is Recited Out Loud
Hadith 447
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى ، أَخْبَرَنَا يَحْيَى بْنُ زَكَرِيَّاءَ ، عَنْ هِشَامِ بْنِ عُرْوَةَ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ ، " فِي قَوْلِهِ عَزَّ وَجَلَّ : وَلا تَجْهَرْ بِصَلاتِكَ وَلا تُخَافِتْ بِهَا سورة الإسراء آية 110 ، قَالَتْ : أُنْزِلَ هَذَا فِي الدُّعَاءِ ،
'A'isha reported that so far as these words of (Allah) Glorious and High are concerned:" And utter not thy prayer loudly, not be low in it" (xvii. 110) relate to supplication (du'a').
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حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا حَمَّادٌ يَعْنِي ابْنَ زَيْدٍ . ح قَالَ : وحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا أَبُو أُسَامَةَ وَوَكِيعٌ . ح قَالَ أَبُو كُرَيْبٍ ، حَدَّثَنَا أَبُو مُعَاوِيَةَ كُلُّهُمْ ، عَنْ هِشَامٍ ، بِهَذَا الإِسْنَادِ مِثْلَهُ .
A hadith like this has been narrated by Hisham with the same chain of transmitters.
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Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
Recitation and supplication, whether within the prayer or outside of it, should be raised according to the appropriate time and place. In prayers where recitation is to be audible (jahri prayers), the recitation and the supplication of qunoot should be done in a raised voice so that the followers (muqtadis) can hear it. Similarly, on occasions of need during collective supplication, the imam should raise his voice to some extent, but at no point should moderation and balance be neglected.
Benefits and Issues:
Recitation and supplication, whether within the prayer or outside of it, should be raised according to the appropriate time and place. In prayers where recitation is to be audible (jahri prayers), the recitation and the supplication of qunoot should be done in a raised voice so that the followers (muqtadis) can hear it. Similarly, on occasions of need during collective supplication, the imam should raise his voice to some extent, but at no point should moderation and balance be neglected.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1002
Maulana Dawood Raz
Hadith Commentary:
The word "Ameen" is itself a supplication. Saying it aloud at the end of Surah Al-Fatihah in audible (jahri) prayers is a Sunnah of the Prophet (sallallahu alayhi wa sallam), upon which the three Imams—Imam Malik, Imam Shafi'i, and Imam Ahmad ibn Hanbal (rahimahullah)—acted. However, the Hanafis are deprived of this. They should reflect upon "wa laa tukhafit biha" and adopt a middle path.
The word "Ameen" is itself a supplication. Saying it aloud at the end of Surah Al-Fatihah in audible (jahri) prayers is a Sunnah of the Prophet (sallallahu alayhi wa sallam), upon which the three Imams—Imam Malik, Imam Shafi'i, and Imam Ahmad ibn Hanbal (rahimahullah)—acted. However, the Hanafis are deprived of this. They should reflect upon "wa laa tukhafit biha" and adopt a middle path.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6327
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
It is narrated from Ibn Abbas radi Allahu anhu that the aforementioned verse was revealed concerning prayer (salah).
Allah, the Exalted, said to the Messenger of Allah sallallahu alayhi wa sallam:
Do not recite the Qur’an in prayer so loudly that the polytheists may revile the Qur’an, nor recite so quietly that even your companions cannot hear you; rather, adopt a middle course.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4722)
Whereas Aisha radi Allahu anha said that this verse was revealed regarding supplication (du‘a).
Hafiz Ibn Hajar rahimahullah writes:
It is possible that Aisha radi Allahu anha was referring to supplication during prayer, thus both statements can be reconciled in this way.
(Fath al-Bari: 8/515)
(2)
Imam Bukhari rahimahullah established the chapter heading based on this reconciliation. Accordingly, Hafiz Ibn Hajar rahimahullah, citing Ibn Marduyah, has mentioned the reason for the revelation (shan al-nuzul) of this verse: When the Messenger of Allah sallallahu alayhi wa sallam would pray near the Ka‘bah, he would supplicate in a loud voice, and at that time this verse was revealed.
(Fath al-Bari: 8/515)
(1)
It is narrated from Ibn Abbas radi Allahu anhu that the aforementioned verse was revealed concerning prayer (salah).
Allah, the Exalted, said to the Messenger of Allah sallallahu alayhi wa sallam:
Do not recite the Qur’an in prayer so loudly that the polytheists may revile the Qur’an, nor recite so quietly that even your companions cannot hear you; rather, adopt a middle course.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4722)
Whereas Aisha radi Allahu anha said that this verse was revealed regarding supplication (du‘a).
Hafiz Ibn Hajar rahimahullah writes:
It is possible that Aisha radi Allahu anha was referring to supplication during prayer, thus both statements can be reconciled in this way.
(Fath al-Bari: 8/515)
(2)
Imam Bukhari rahimahullah established the chapter heading based on this reconciliation. Accordingly, Hafiz Ibn Hajar rahimahullah, citing Ibn Marduyah, has mentioned the reason for the revelation (shan al-nuzul) of this verse: When the Messenger of Allah sallallahu alayhi wa sallam would pray near the Ka‘bah, he would supplicate in a loud voice, and at that time this verse was revealed.
(Fath al-Bari: 8/515)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6327
