I have a question regarding the performance of namaaz. How loud are u allowed to recite the prayer? I have read at a website that you should read loud enough so that you can hear hear what you are reciting, but at the same time not that loud that a person next to you can hear what you are saying?
Does it even matter? I mean shouldn't one recite in a manner that suits him?
Muslims 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 thuhr and ‘Asr. He should recite aloud
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
If praying in congregation, we are not to bother with pronouncing so loud as to interrupt our fellow brothers/sisters. 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.
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’.
The imaam should say the Takbeerat al-Ihraam (first Takbeer) and the Takbeeraat for the movements of the prayer aloud, so that the people behind him can hear him and follow him. If the mosque is big and the imaam’s voice cannot reach all the people who are praying, or his voice is weak because of sickness etc. or because that is his nature, some of the people praying behind him can convey the Takbeeraat [by repeating them aloud], because of the saheeh hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) led the people in prayer when he was sick, and Abu Bakr (may Allaah be pleased with him) made the people hear the Takbeer. (Agreed upon).
With regard to the person who is praying behind the imaam, the Sunnah is for him to say the Takbeer quietly so that only he himself can hear it. This also applies to his recitation of Qur’aan, Takbeeraat, saying Tasbeeh in Rukoo’ etc., the Tashahhud, the Salaam and the du’aa’, whether these words are waajib (obligatory) or naafil (supererogatory). It is not Mustahabb to make it louder than that except where there is a need to help others who cannot hear the imaam, in which case he should make it louder. See Mawaahib al-Jaleel, 2/191; al-Taaj wa’l-Ikleel, 1/532.
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. Tabyeen al-Haqaa’iq (1/127) and al-Bahr al-Raa’iq (1/356).
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
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). inshaAllah this helped