Adhkaar which may be recited after finishing prayer

I would like to know what are the adkhaar and du’aa’s that may be recited after the obligatory prayer.

Praise be to Allaah.

The Sunnah is for the Muslim to say after every obligatory prayer, whether he prayed as an imam or behind an imam or on his own: Astaghfirullaah (I ask Allaah for forgiveness) three times, then Allaahumma anta al-salaam wa minka al-salaam tabaarakta ya dhaa’l-jalaali wa’l-ikraam (O Allaah, You are the One Who is free from all defects and deficiencies and from You is all peace, blessed are You, O Possessor of majesty and honour). Then he should turn to face the people if he was the imam, then he and the other worshippers, and similarly the one who prayed on his own should say: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Laa hawla wa laa quwwata illa Billaah wa laa na’budu illaa iyyaah. Lahu’l-ni’mah wa lahu’l-fadl wa lahu’l-thanaa’ al-hasan. Laa ilaaha ill-Allaah mukhliseena lahu’l-deena wa law kariha’l-kaafiroon. Allaahumma laa maani’ lima a’tayta wa laa mu’ti lima mana’ta wa la yanfa’ dhaa’l-jadd minka al-jadd  (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things. There is no power and no strength except with Allaah, and we worship none but Him.  From Him (alone) come all blessings and favours, and all good praise is due to Him. There is no god but Allaah and we make our worship purely for Him (alone) however much the disbelievers may hate that. O Allaah, none can withhold what You give and none can give what You withhold, and no wealth or majesty can benefit anyone for from You is all wealth and majesty).

After Maghrib and Fajr prayer he should say, as well as the words mentioned above: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd yuhyi wa yumeet wa huwa ‘ala kulli shay’in qadeer (there is no God but Allaah alone, with no partner or associate, His is the Dominion and to Him be praise, He gives life and gives death, and He has power over all things)ten times. Then after that he should say Subhaan Allaah wa’l-hamdu Lillaah wa Allaahu akbar (Glory be to Allaah, praise be to Allaah and Allaah is most great) 33 times, and to complete one hundred he should say: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things). 

The Sunnah is for the imam, the person who prays on his own and the person who prays behind an imam to recite these adhkaar out loud after every obligatory prayer in a moderate voice that is not too loud, in an ordinary tone. It is proven in al-Saheehayn from Ibn ‘Abbaas (may Allaah be pleased with him) that raising the voice in dhikr when the people have finished the obligatory prayer was what was done at the time of the Prophet (blessings and peace of Allaah be upon him). Ibn ‘Abbaas (may Allaah be pleased with him) said: I would know that they had finished when I heard that. 

It is not permissible to recite out loud in unison; rather each person should recite to himself without paying attention to the voice of anyone else, because reciting dhikr in unison is an innovation for which there is no basis in Islam. 

Then it is prescribed for the imam, the people praying behind an imam and the one who is praying alone to recite Aayat al-Kursiy silently, then for each of them to recite Qul Huwa Allaahu Ahad, Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas [i.e., the last three soorahs of the Qur’aan] silently. After Maghrib and Fajr one should repeat Qul Huwa Allaahu Ahad, Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas three times. This is the best because of the soundness of the reports that indicate all that we have stated above. 

May Allaah send blessings and peace upon our Prophet Muhammad and his family and Companions and those who followed them in truth until the Day of Judgement. End quote. 

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Ruling on getting people's attention by saying “Remember Allah” or “Send blessings on the Prophet”

Is it permissible to make people be quiet when they are talking by saying the following: “O people, remember Allah” or “Send blessings upon your Prophet”? For example, among us -- according to some tribal customs -- if a person wants to address one of the guests when people who are still talking amongst themselves, he says, “O people, send blessings upon your Prophet” or “Remember Allah,” then everyone falls silent, then he starts saying what he wants to say. 
I heard one of the preachers at Jumu’ah prayers say that it is not permissible to ask people to be quiet by saying “Send blessings upon your Prophet,” and it is not permissible to use this phrase to make people be quiet.

Praise be to Allaah.

It seems that there is nothing wrong with getting people's attention by saying “Remember Allah” or “Send blessings upon your Prophet (blessings and peace of Allah be upon him). 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

Some of our scholars, when they want to say something or give an exhortation from time to time, stand up and say: “Send blessings upon the Messenger of Allah,” then they speak briefly. Then they say to them after that, “Send blessings upon the Messenger of Allah.” 

Was this narrated from the Messenger (blessings and peace of Allah be upon him)? 

He replied: 

What was narrated from the Prophet (blessings and peace of Allah be upon him) in sermons and speeches was that he would start by praising Allah, but there is nothing wrong with a person sending blessings upon the Prophet (blessings and peace of Allah be upon him) after that. So he may recite the Shahaadah and say: Ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan ‘Abduhu wa Rasooluhu (I bear witness that there is no god but Allah and I bear witness that Muhammad is His slave and His messenger), and send blessings upon the Prophet (blessings and peace of Allah be upon him) then say, Amma ba’d (to proceed), and start on the topic of his speech. 

But some khateebs, when they see that the people are not paying attention, tell them, “Say, Laa ilaaha ill-Allaah” or “Remember Allah.” And some of them say, “Send blessings upon the Prophet (blessings and peace of Allah be upon him),” intending thereby to get the people's attention. And some of them say, “Pay attention and listen,” and so on. 

It seems to me that those who say this during the khutbah do not intend that the listeners should do this act of worship; rather their aim is to get the attention of their audience. 

I do not think that there is anything wrong with this, in sha Allah. End quote. 

Fataawa Noor ‘ala al-Darb (Fataawa Mutafarriqah/ al-da’wah wa’l-Amr bi’l-Ma’roof wa’l-Nahy ‘an al-Munkar) 

And Allah knows best.

This dhikr is superior to the dhikr of night and day

It was narrated that Abu Umaamah (may Allah be pleased with him) said: 
The Prophet (blessings and peace of Allah be upon him) saw me moving my lips and he said to me: “What are you saying, O Abu Umaamah?” I said: I am remembering Allah, O Messenger of Allah. He said: “Shall I not tell you of something better or greater than your dhikr of night and day or of day and night? You should say: Subhaan Allah ‘adad ma khalaqa, subhaan Allah mil’a ma khalaqa, subhaan Allah ‘adad ma fi’l-ard wa’l-sama’, subhaan Allah mil’a ma fi’l-sama’i wa’l-ard, subhaan Allah mil’a ma khalaqa, subhaan Allah ‘adad ma ahsa kitaabuhu, subhaan Allah mil’a kulli shay’in (Glory be to Allah the number of what He has created, glory be to Allah filling what He has created, glory be to Allah the number of what is in earth and heaven, glory be to Allah filling what is in heaven and earth, glory be to Allah filling what He has created, glory be to Allah the number of what is written in His book, glory be to Allah filling all things); and say Al-hamdu Lillah likewise.” 
Is this hadeeth saheeh or fabricated?.

Praise be to Allaah.

Firstly: 

This hadeeth has been narrated via a number of isnaads from the great Sahaabi Abu Umaamah (may Allah be pleased with him), that the Messenger of Allah (blessings and peace of Allah be upon him) passed by him when he was moving his lips and he said: 

“What are you saying, O Abu Umaamah?” 

He said: I am remembering my Lord. 

He said: “Shall I not tell you…” and he quoted the hadeeth. 

Shaykh al-Albaani (may Allah have mercy on him) said: 

This hadeeth is narrated by Abu Umaamah al-Baahili: Suday ibn ‘Ajlaan, and attributed to the Prophet (blessings and peace of Allah be upon him), and there are a number of chains of transmission from him. 

Then he listed the chains of transmission and said concerning al-Haakim’s narration of some of its isnaads: al-Haakim said: It is saheeh according to the conditions of the two shaykhs (al-Bukhaari and Muslim), and al-Dhahabi agreed with him, and it is as they said. 

See: al-Silsilah al-Saheehah, no. 2578. He also stated that the hadeeth is saheeh in Saheeh al-Targheeb wa’l-Tarheeb, no. 1575 

The hadeeth was classed as hasan by al-Haafiz Ibn Hajar in Nataa’ij al-Afkaar, 1/84. al-Haytham said in al-Majma’ 10/110: It was narrated by Ahmad and its men are the men of saheeh. It was classed as saheeh by the editors of Musnad Ahmad in the edition published by Mu’sasat al-Risaalah, 36/459-460, where they discussed its isnaads in detail. 

Secondly: 

As for what may be understood from the hadeeth, the most important of it is the virtue of this dhikr in particular, as the Prophet (blessings and peace of Allah be upon him) said that the one who recites it attains a great reward that is superior to most adhkaar. 

Hence al-Haafiz Ibn Khuzaymah (may Allah have mercy on him) included it in a chapter in his Saheeh (1/307) that he entitled Baab Fadl al-Tahmeed wa’l-Tasbeeh wa’l-Takbeer bi wasf al-‘Adad al-Katheer min khalq Allah aw ghayri khalqihi. End quote. 

Ibn al-Qayyim (may Allah have mercy on him) said: 

Saying: Subhaan Allaah wa bi hamdih, ‘adada khalqihi, wa ridaa nafsihi, wazinata ‘arshihi, wa midaada kalimaatihi (Glory and praise be to Allaah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) is many times better than merely saying Subhaan Allaah (Glory be to Allah). What the one who says “Subhaan Allaah wa bi hamdih, ‘adada khalqihi…” achieves of knowing Allah, exalting Him and glorifying Him, when his dhikr is connected to the huge numbers mentioned, is far greater than what is achieved by the one who merely says Subhaan Allah. This is called multiplied dhikr and it is greater glorification and praise than regular dhikr, hence it is better than it. 

This is manifested when we understand what this dhikr means: 

When the worshipper says Subhaan Allaah wa bi hamdihi, ‘adada khalqihi, it is like a statement and explanation of what the Lord deserves of glorification the number of every created being, what has been and what will be, for eternity. It includes an affirmation that Allah is above all things, and glorifying and praising Him this huge number cannot be comprehended by anyone who counts; the end of it can never be reached. It includes the person's aspiration to do such endless tasbeeh (glorification of Allah). What the person says is not intended to limit the glorification to that number or level; rather he is saying that what Allah deserves of glorification is glorification which reaches that number even if it has no limit, because the creation of Allah will always be ongoing and will never be limited by a number or figure. 

What is meant is that this tasbeeh has reached a level of perfection and majesty that indicates that it should be better than others and if something else were weighed against it, it would outweigh it. This is what some of these words refer to of the perfect qualities of Allah and praising Him by declaring Him to be above all things, in addition to praising Allah which implies the following: 

i.                    Affirmation of His attributes of perfection

ii.                  Loving Him and being pleased with Him.

iii.                If one adds to this praises glorification and exaltation in the most perfect and sublime manner, the highest number of times, and the worshipper focuses on this glorification and contemplates its meaning, then that dhikr will have great virtue and advantages that are not shared by others. And Allah is the Source of strength. 

Al-Manaar al-Muneef, 34-38 

And Allah knows best.

Is the one who recites the last ten verses of Aal -Imraan at night like one who spent the night in prayer (qiyaam)?

One of my friend gave a book,in which I have fond that anyone who recite last ten ayas of sura alaimran then he will get as same as reward the a person who did ibada whole night. Is there any authentic hadeeth to support this. Please let me know at your earliest convenience.

Praise be to Allaah.

Firstly: 

We do not know of any saheeh hadeeth from the Prophet (blessings and peace of Allah be upon him) which would indicate that the one who recites the last ten verses of Soorat Aal ‘Imraan will have recorded for him the reward of spending the night in worship. Rather that was narrated from ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him). Al-Daarimi (3396) narrated from him (may Allah be pleased with him) that he said: Whoever recites the end of Aal ‘Imraan at night, it will be recorded for him as spending a night in prayer (qiyaam.) But its isnaad is da‘eef, and it includes Ibn Luhay‘ah, as mentioned by al-Qurtubi in his book al-Tadhkaar (p. 235) and al-Arna’oot said in his commentary: Its isnaad is da‘eef. 

Rather the virtue of these verses was mentioned in a report narrated by al-Bukhaari (183) and Muslim (763) from Ibn ‘Abbaas (may Allah be pleased with him), that that he stayed one night with Maymoonah, the Mother of the Believers, who was his maternal aunt. He said: The Messenger of Allaah (blessings and peace of Allah be upon him) slept until halfway through the night, or just before or after that. The Messenger of Allaah (blessings and peace of Allah be upon him) woke up and started wiping the sleep from his face with his hand. Then he recited the last ten verses of Soorat Aal ‘Imraan, then he got up and went to a waterskin that was hanging there, and did wudoo’ from it and did it well, then he stood and prayed. 

Al-Nawawi (may Allah have mercy on him) said: This indicates that it is mustahabb to recite these verses when getting up from sleep. End quote. 

With regard to what was narrated by al-Tabaraani in al-Awsat (6777), Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah (687), al-‘Aqeeli in al-Du‘afa’ (713), Ibn ‘Adiy in al-Kaamil (6/449), al-Khateeb in al-Muttafaq wa’l-Muftaraq (617) and Ibn ‘Asaakir in Tareekh Dimashq (22/393), via Mazaahir ibn Aslam who said: Sa‘eed ibn Abi Sa‘eed al-Maqbari told me, from Abu Hurayrah, that the Prophet (blessings and peace of Allah be upon him) used to recite the first ten verses of Soorat Aal ‘Imraan every night -- its isnaad is da‘eef jiddan (very weak). Mazaahir ibn Aslam is matrook al-hadeeth (his hadeeth is to be rejected). Yahya ibn Ma‘een said: He is nothing. Al-Bukhaari and Abu Haatim said: He is munkar al-hadeeth.  

Al-Jarh wa’l-Ta‘deel, 8/439; al-Du‘afa’ by al-‘Aqeeli, 2/141 

Secondly: 

The virtue mentioned in the question applies to the one who recites one hundred verses during the night. Imam Ahmad (16510) narrated that Tameem al-Daari (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever recites one hundred verses in one night will have recorded for him (as if he) spent the night in worship.”

Classed as saheeh by al-Albaani in al-Saheehah (644) 

It may be understood that what is meant by this hadeeth is reciting one hundred verses in prayer at night (qiyaam), or it may be understood as meaning reciting them in general, whether in prayer or otherwise. 

This has been discussed in the answer to question no. 92591. 

And Allah knows best.

He is asking about soorahs from the Holy Qur’aan that he could recite to find a job

I am 18 years old and i have been struggling to find a job for the past two years.i dont know what i should do.i have just started reading some of my namaazs from the past month or so which i feel that iam having a good life so far but yet still i am not able to find a job so i was wondering if you could tell me what i can do read some surah from quran or which would enable me to find an job.

Praise be to Allaah.

The Islamic way is a way of means and measures; it directs hearts and minds to deal with facts and reality and interact with the cosmic laws that Allah has established in His creation, including putting trust in Allah (tawakkul) and relying in one's heart on Him to achieve one's goals. 

The life of the Prophet (blessings and peace of Allah be upon him) was based on facts and reality interwoven with means and measures. His life was full of sacrifices, putting up with hardship and patience in waiting to see the results of his efforts, and this is what Allah willed should be an example to follow for mankind after him. No one can hope to attain the highest levels in this world by nearly reciting verses without striving and making an effort. 

This world, sweet and bitter, difficult and easy, is something that the Muslim must interact properly with. He should be patient in dealing with its annoyances and put up with its difficulties, seeking the pleasure of Allah thereby, and he should take appropriate measures, and put his trust in Allah in all his affairs, as Allah says (interpretation of the meaning):

“Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him)”

[Aal ‘Imraan 3:159]. 

There are means of earning a living, both physical and spiritual. 

The physical means include making an effort, searching, striving and not giving up. If a person does not succeed in finding one job, he has to look for another, and so on. 

The spiritual means prescribed in sharee‘ah are many. We will list some of them here: 

1.

Fearing Allah (taqwa), which means doing what Allah has commanded and refraining from what He has forbidden. Allah says (interpretation of the meaning):

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

3. And He will provide him from (sources) he never could imagine”

[al-Talaaq 65:2-3]. 

2.

Seeking forgiveness (istighfaar). Allaah says (interpretation of the meaning):

“I [Nooh] said (to them): ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;

11. ‘He will send rain to you in abundance,

12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”

[Nooh 71:10-12]. 

And Allaah says (interpretation of the meaning):

“And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection)”

[Hood 11:3]. 

Hence al-‘Allaamah Ibn al-Qayyim (may Allah have mercy on him) mentioned istighfaar (seeking forgiveness) in the eighteenth chapter of his book al-Waabil al-Sayyib among the adhkaar that bring provision and ward off difficulty and hardship. 

3.

Du‘aa’ (supplication).

It was narrated from Umm Salamah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) used to say after Fajr prayer: “Allaahumma inni as’aluka rizqan tayyiban wa ‘ilman naafi‘an wa ‘amalan mutaqabbalan (O Allah, I ask You for a good (halaal) provision, beneficial knowledge and accepted deeds).” Narrated by Ahmad in al-Musnad (6/294); Ibn Maajah in al-Sunan (66). 

It was classed as hasan by al-Haafiz Ibn Hajar, as it says in al-Futoohaat al-Rabbaaniyyah (3/70), and as saheeh by al-Albaani in Saheeh Ibn Maajah. 

Yahya ibn Mu‘aadh al-Raazi (d. 258 AH) -- who was one of the elite of the Salaf (early generations) -- said: “Obedience is stored up in the stores of Allah; its key is du‘aa’ and its means is permissible earnings. End quote.  

To sum up: 

We do not know any specific soorah in the Qur’aan which is proven in any (sound) report to bring provision and make it easy to earn a living, but fearing Allah (taqwa) in general -- which includes reading and pondering the Qur’aan -- is one of the means prescribed in sharee‘ah to bring provision. At the same time it is essential to take appropriate phsyical measures and rely on Allah in one’s heart to make things easier. 

And Allah knows best.

Read quran its is the Word of Allah the sigh of guidance

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Is there a du‘aa’ to be said when doing ghusl?

Is there a du‘aa’ to be said when doing ghusl?.

Praise be to Allaah.

There is no specific du‘aa’ for ghusl that is narrated in the Sunnah, but the majority of fuqaha’ regarded it as mustahabb to say Bismillah when beginning ghusl, as is also the case with regard to wudoo’, although there is no specific evidence for that with regard to ghusl. 

Al-Maardaawi (may Allah have mercy on him) said: 

It should be noted that the ruling on saying Bismillah when doing ghusl, as is done when doing wudoo’, is a matter concerning which there is a difference of opinion. End quote from al-Insaaf (1/188). 

It has previously been explained that the more correct opinion is that it is mustahabb to say Bismillah when doing wudoo’ and ghusl. See the answer to question no. 83172. 

And Allah knows best.

Ruling on repeating the adhkaar for morning and evening after or with an adhkaar program on your computer or satellite channels

I know it is required for us to say the du‘aa’s for morning and evening (adhkaar) between dawn and sunrise, and after ‘Asr. Is there anything wrong with playing a CD on the computer with the adhkaar (which are from the Sunnah) in our house and listening to it, and sometimes saying the adhkaar with it. This isn’t bid‘ah, is it?.

Praise be to Allaah.

The adhkaar for morning and evening – which are also called the adhkaar of day and night or the adhkaar of the two ends of the day – are adkhaar and du‘aa’s that a person says on his own, between him and his Lord, may He be exalted. It was not the practice of the Prophet (blessings and peace of Allah be upon him) or his Companions to recite them together. If they are recited together, that is a blameworthy innovation (bid‘ah). Ways of reciting them together which are innovations include the following: 

1.     When they are recited together in unison.

2.     When they are recited together with a leader, so the leader of the group recites them and the people present recite them after him, or they say Ameen to his du‘aa’ when he says du‘aa’. 

There is no difference in the ruling whether the dhikr comes from a person or from a recorder or radio or satellite channel. The program “Adhkaar al-Sabaah wa’l-Masa’” has become widespread on many Islamic channels, but they should tell the people about the ruling on repeating it with the program or after it. 

It was narrated that Abu’l-Bakhtari said: A man told Ibn Mas‘ood (may Allah be pleased with him) that some people sat in the mosque after Maghrib, among whom was a man who said: Magnify Allah (say “Allah akbar”) this many times, and glorify Allah (say “Subhaan Allah”) this many times, and praise Him (say “al-hamdu Lillah”) this many times. ‘Abd-Allah said: If you see them doing that, then come to me and tell me about it. When they gathered, the man came to him and told him, and ‘Abd-Allah ibn Mas‘ood came and said: By the One besides Whom there is no other god, you have brought a wrongful innovation, or you think you have surpassed the Companions of Muhammad in knowledge. ‘Amr ibn ‘Utbah said: We ask Allah for forgiveness. He said: You have to adhere to the path and not drift from it; if you drift right or left you will go far astray. 

Narrated by al-Daarimi (1/68, 69) and by Ibn Waddaah in al-Bida‘ (p. 8-10) via a number of isnaads from Ibn Mas‘ood. Also narrated by al-Suyooti in al-Amr bi’l-Ittibaa‘ (p. 83, 84); the reviewer said: The report is saheeh in all its isnaads. 

Shaykh Bakr Abu Zayd (may Allah have mercy on him) said: 

The wird for morning and evening consists of du‘aa’s and adkhaar that are connected to time; the Muslim should limit himself to what is proven from the Prophet (blessings and peace of Allah be upon him) in the manner that is proven. So he should recite them on his own, in a humble and quiet manner. Hence anything that is added to that, such as reciting the prescribed wird in unison, or if one person recites it and the rest repeat after him or say Ameen, whilst swaying or standing, all of these are innovations that have been added, and it is proven that the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces anything into this matter of ours that is not of it will have it rejected.” 

Tasheeh al-Du‘aa’, p. 349 

See another quotation from Shaykh Bakr Abu Zayd in the answers to questions no. 105644 and 132538. 

An exception from this prohibition is made in the case of one who is listening to the adhkaar for morning and evening directly from another person or on a CD or via the satellite channel, if it is with the aim of learning the proper pronunciation and wording, such as if he does not read very well and needs someone to correct his recitation of the adhkaar, or he is an ordinary person who does not have a good memory, so he needs to repeat it behind someone else because he cannot memorise it, so long as he only does that for a while and then stops it when he has achieved what he wanted. When he has learned to recite them by himself, he should do without that repetition. The same applies if he manages to learn them properly and memorise them. 

Imam al-Shaafa‘i (may Allah have mercy on him) said: 

The best is for the imam and the person who prayed behind him to remember Allah after the prayer is over and for them to recite the dhikr quietly, unless the imam has to teach others, in which case he may recite out loud until he thinks that the people have learned from him, then he should recite quietly. Allah, may He be glorified and exalted, says (interpretation of the meaning):

“And offer your Salaah (prayer) neither aloud nor in a low voice”

[al-Isra’ 17:110]

referring – and Allah knows best – to du‘aa’ (supplication), which should be recited neither in a loud voice nor in such a low voice that you cannot hear yourself. 

Al-Umm, 1/127 

See also the answer to question no. 145574. 

And Allah knows best.

Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,