salamz all.
In honour of the passing of Shaykh Majiddeen al-Muayyidi, here is a translation of his fatwa concerning the prayers on the Prophet (saws):
The Hadith “Raising the Voice in the Prayers on Me…”
Says Abu’l-Hussein Majidideen bin Muhammad bin Mansour Al-Muayyidi, may Allah support him, commenting on the recent narration of hadith in some of the books of our imams, peace be upon them: he, may Allah bless him and his family, [is reported to have] said: ((Raise your voices in the prayers on me and the People of my House...))
Know, may Allah preserve us, concerning the correctness of the hadith: ((Raise your voices in the prayers…)): it is not authentic according to authentic chains through proper research after investigation. It is established that some fanatics were found in the narrations, and some of our later imams had explained this in its chain of transmission. This will become evident to the reader who considers the study of the narrators. Even though we have discovered that is not authentic, this is disputed by some of the narrations of the Imamis. Their narrations of it have al-Barqi. An-Najāshi said: Many of his narrations are weak and adopted by al-Marāsil. This is in al-Khalāsa Lilhali of the Imamis by Najāshi. Al-Ghada’iri said: Al-Qamyun challenged it. The objection was not on [the hadith] itself, but the objection was concerning who narrated it. These are some of the explanations in some of the study of its narrators. This can’t be the perfect case (?), even though it is clear that the explanation of that is different than the primary one; only later to be violated as stated in the Book of Almighty Allah, like the statement of the Almighty: {And remember your Lord within yourselves with reverence and humility without loudness of words…} (Qur’an 7:205). The Majestic said: {Call on your Lord in private and with humility, for Allah does not love those who exceed bounds} (Q. 7:55). The Almighty says about the eulogy of prophet Zachariah: {Behold! He cried to his Lord in secret} (Q 19:3). It is not legislated to raise the voice except in the call to prayer (adhan), sermon, leading the prayer, the talbiya during the Hajj pilgrimage; although it is narrated that it is objectionable to increase the raising with the intentional idea that the caller to prayer, preacher, and leader [of the prayer] raise [their voices] alone. Raising [the voices] in a group is characteristic of singing and reciting poetry even though this was never, ever legislated. This was never narrated concerning the Prophet, may Allah bless him and his family. It was never narrated about one of the guided imams (aimmatul huda). [It was not narrated from] Zayd Bin Ali, al-Qāsim, or al-Hādi al Haqq, peace be upon them. None of them differed in this, and this is what’s taken from the people of prayer (musaleen) in the mosques. This excludes the common recitation of litanies from the tasbeeh, tamheed, takbeer, the recitation of Surah Ikhlās, and Ayatul Kursi. Even if one avoids the singing as a possibility, this may turn some of them, unknowingly, from the five prayers in congregation, Allah forbid! This is how Allah, the Majestic commands in His great Book that the prayers and peace be upon His Prophet, may Allah bless him and his family. And actually, the prayers upon him and his family are in the ritual prayers (salāt). The one that prays upon him one time, Allah prays for him ten times. - so what is the case by many [prayers upon him]? We narrate that the five, consecutive prayers count in the authentic chain of narration to the master of messengers from Jibril, the Trustworthy, from the Lord of the Worlds. It is one of the best actions and means of nearness to the Possessor of Majesty. Almighty Allah brings together all of these rewards for his Pleasure. The answer is close, and it is Allah that we rely on and seek repentance.
حديث ارفعوا أصواتكم بالصلوة علي..
قال أبو الحسين مجد الدين بن محمد بن منصور المؤيدي أيده الله، تعليقاً على الحديث المروي في بعض كتب أئمتنا عليهم السلام: وهو قوله صلى الله عليه وآله وسلم: ((ارفعوا أصواتكم بالصلاة علي وعلى أهل بيتي..)) الخ.
اعلم وفقنا الله تعالى وإياك للصواب أن حديث: ارفعوا أصواتكم بالصلاة إلى آخره. لم يصح من طريق صحيحة بعد البحث والتحقيق، وثبت أن في رواته بعض الغلاة وإن رواه بعض أئمتنا المتأخرين فقد أوضحوا سنده، فالعهدة على المطلع في النظر في الرجال، وقد انكشف أنه غير صحيح بل قد قدح في بعض رواته الإمامية مع أنه منهم فمن رواته البرقي. قال النجاشي: إنه أكثر الرواية عن الضعفاء واعتمد على المراسيل، وفي الخلاصة للحلي من الإمامية والنجاشي. قال الغضائري: طعن عليه القميون وليس الطعن عليه إنما الطعن فيمن يروي عنه، فهذا بعض الكلام في بعض رجاله، ولايسع الحال الاستكمال، وقد أوضحت الكلام في ذلك في غير هذا المقام، وما أحقه ألا يصح لمخالفته لما ورد في كتاب الله تعالى صريحاً، كقوله تعالى: ((وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعاً وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ)). وقوله عز وجل: ((ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ)) ومدح نبيئه زكريا بقوله تعالى: ((إِذْ نَادَى رَبَّهُ نِدَاء خَفِيًّا)) ولم يشرع رفع الصوت إلا في الأذان والخطب وإمام الصلاة والتلبية في الحج مع أنه قد روي أنه أنكر عليهم زيادة الرفع لما كان المقصود الإعلام مع أن المؤذن والخطيب والإمام يرفع وحده، فأما الرفع من الجماعة على صفة التغريد والإنشاد فلم يشرع قط، ولم يؤثر عن الرسول صلى الله عليه وآله وسلم، ولاعن أحد من أئمة الهدى لا الإمام زيد بن علي ولا القاسم ولاالهادي إلى الحق عليهم السلام ولاغيرهم مع مافي ذلك من شغلة المصلين في المساجد وقطع الأذكار الواردة من التسبيح والتحميد والتكبير وتلاوة سورة الإخلاص وآية الكرسي، ولو تركوا التغريد لأمكنهم الكل وقد يتوهم بعض من لامعرفة له أن المراد ترك الصلوات الخمس بالكلية، ومعاذ الله من ذلك كيف وقد أمر الله جل جلاله في كتابه العزيز بالصلاة والتسليم على نبيئه صلى الله عليه وآله وسلم، وأوجب الصلاة عليه وعلى آله في الصلاة من صلى عليه صلى الله عليه وآله وسلم مرة صلى الله عليه بها عشراً إلى غير ذلك مما لانحيط به كثرة، ونحن نروي الصلوات الخمس المسلسلة بالعد بالسند الصحيح إلى سيد المرسلين عن جبريل الأمين عن رب العالمين، فهي من أفضل الأعمال وأجل القرب إلى ذي الجلال. وفق الله تعالى الجميع لمافيه رضاه وتقواه إنه قريب مجيب، وماتوفيقي إلا بالله عليه توكلت وإليه أنيب.
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