Firstly, the default principle in the act of worship, particularly in prayer, is to follow the Prophet’s (peace be upon him) example, as he said, “Pray as you have seen me pray.” Therefore, where the Prophet (peace be upon him) recited aloud, we should also recite aloud, and where he recited silently, we should also recite silently.

Thus, the Sunnah is to recite aloud in the two Rak῾ahs of Fajr, the first two Rak῾ahs of Maghrib, and the first two Rak῾ahs of ῾Ishā᾽ for the Imam, and some scholars say this also applies to an individual praying alone. Similarly, the Sunnah is to recite silently in the four Rak῾ahs of Dhuhr and ῾Aṣr, the third Rak’ah of Maghrib, and the last two Rak῾ahs of ῾Ishā᾽.

Secondly, it is narrated from some scholars that the Prophet’s (peace be upon him) recitation could sometimes be heard in the silent prayers. This indicates that it is permissible to recite aloud occasionally. The correct understanding is that the Prophet (peace be upon him) did this for the purpose of teaching, so people would know what to recite in each prayer. If reciting aloud were intended as a rule, the Prophet (peace be upon him) would have made it clear because acts of worship are prescribed and defined by revelation or prophetic direction.

Thirdly, scholars have different opinions on the ruling for someone who recites aloud in prayers where the default principles is to recite silently, such as Dhuhr and ῾Aṣr:

• The Ḥanafī scholars say that his prayer is valid, but he must perform the prostration of forgetfulness (Sujūd as-Sahw) after one Taslīm.
• The Mālikī scholars say that his prayer is valid, and he must perform the prostration of forgetfulness after the Taslīm, unless the aloud recitation was brief.
• The Shāfi῾ī and Ḥanbalī scholars say that his prayer is valid, and no prostration of forgetfulness is required.

Fatwā issued by Dr. Khālid Naṣr