Recitation
of Ameen silently Behind Imam Although this issue is very minor in nature, but
there are some people (from
la-madhadiyah sect) who stubbornly propagate that saying Aameen loudly is a
prescribed sunnah whereas saying it silently is against it. (THE PURPOSE OF THIS
ARTICLE IS TO EDUCATE THE MUSLIMS WHO FOLLOW HANAFI FIQH& This refutation is headed
towards the Ghair Muqalid sect]
(Note: All 4 valid schools remain correct even if they
differ with one another whereas the La-Madhabiyyah sect even if it reaches a
right opinion they would still be Ahlul Bidah as they are not following a sound
school of jurisprudence at first place)
These people say that when
performing Salaah behind the Imam you should say Amin loudly with rhythm.We
argue that there is no such Hadith, which mentions that, the Prophet (May Allah
bless him and grant him peace) ordered this action and He (May Allah bless him
and grant him peace) never encouraged anyone to do this.
The people who follow this action put forward the Hadith, which says that the
Prophet (May Allah bless him and grant him peace) said Amin loudly in the
Salaah.
We claim that it is true by saying that the Prophet
(May Allah bless him and grant him peace) said Amin loudly a few times. The
Prophet used to carry out actions only to educate people, for example, in
Salaah-ul-Zuhr part of the Qur’an was recited loudly.
Imam Bukhari and Imam Muslim write:
When the Prophet (May Allah bless
him and grant him peace) was performing his Zuhr and Asr prayers, he recited
part of the Qur’an loudly, which we could hear.
. . (Bukhari and Muslim, chapter on Qiraat, Zuhr and
Asr)
Narrated 'Abdullah bin Abi
Qatada: My father said, "The Prophet used to recite
Al-Fatiha along with another Sura in the first two Rakat of the Zuhr and the
'Asr prayers and at times a t verse or so was audible to us." (Bukhari :: Book 1 :: Volume 12 :: Hadith 729)
After reading this Hadith no one in the
whole Ummah says that the Imam should recite any part of the Qur’an loudly in
the Zuhr and Asr Salaah. This is because everyone knows that the Prophet (May
Allah bless him and grant him peace) only did this to educate the people. In
the same way, the Hadith that mentions that the Prophet (May Allah bless him
and grant him peace) said Amin loudly does not mean that it is Sunnah to say
Amin loudly. There is also proof from the Qur’an and Sunnah that Amin should be
said quietly behind the Imam.
Proof # 1 . Proof from the Qur’an to say Amin quietly
Hafidh
Ibn Kathir writes:
When someone finishes reciting surat-ul-Fatiha, it is preferable to say Amin Amin means “Oh Allah, accept our du’a”
There is proof from the Qur’an that Amin is a du’a. For example, Allah Ta’ala says in the Qur’an that Prophet Musa (May Allah be pleased with Him) prayed to Allah by saying:"Oh Allah, destroy the wealth of Pharaoh" (Surah Yunus: Verse 87)
When someone finishes reciting surat-ul-Fatiha, it is preferable to say Amin Amin means “Oh Allah, accept our du’a”
There is proof from the Qur’an that Amin is a du’a. For example, Allah Ta’ala says in the Qur’an that Prophet Musa (May Allah be pleased with Him) prayed to Allah by saying:"Oh Allah, destroy the wealth of Pharaoh" (Surah Yunus: Verse 87)
The Prophet Musa’
brother Haroon (May Allah be pleased with Him) was standing beside him and said
Amin. Allah
accepted their du’a by saying:I except
both of your du’as" (Surah Yunus: 89)
The Prophet Musa (May Allah be pleased with Him) supplicated to Allah whereas Haroon only said Amin. But Allah attributed the du’a to both of them.
This proves that Amin is a du’a. (Tafsir Ibn Kathir. Under Surah Fatihah)
Qadhi Shawkani and Imam Qurtubi also write: in the interpretation of Surah Fatihah, that Amin is a du’a. (Qurtabi and Fathul Qadeer under surah Fatiha)
The Prophet Musa (May Allah be pleased with Him) supplicated to Allah whereas Haroon only said Amin. But Allah attributed the du’a to both of them.
This proves that Amin is a du’a. (Tafsir Ibn Kathir. Under Surah Fatihah)
Qadhi Shawkani and Imam Qurtubi also write: in the interpretation of Surah Fatihah, that Amin is a du’a. (Qurtabi and Fathul Qadeer under surah Fatiha)
Proof from the Qur’an that
du’a should be recited quietly: Quran states: Call on your Lord ”WITH
HUMILITY AND IN PRIVATE” for Allah loveth not those who trespass
beyond bounds. (The
Glorious Quran 7:55)
Quran states:“And remembering your lord by your tongue and within yourself, humbly and with fear without loudness in words.” (Surah al-a’raf: 205)
Quran states:“And remembering your lord by your tongue and within yourself, humbly and with fear without loudness in words.” (Surah al-a’raf: 205)
Proof from Hadith for doing
du’a secretly:
The Prophet (May
Allah bless him and grant him peace) said that Allah Ta’ala is pleased with
those who remember him secretly.
(Musnad Ahmad, narration of Saad bin Abi Waqqaas, volume 1 p.172)
It is proven from the Qur’an and Sunnah that du’a should be supplicated to Allah quietly and as Amin is also a du’a so it should be said quietly also. That is the reason why all du’as are read silently. For example Thanaa, Takbeer, Ta’awwudh, Tasbeeh, Tashahhud, salutation and the final sitting’s du’a are all read silently, so Amin should also be included in the above. The reason why the Imam says the Takbeer loudly is only to inform his followers that he is moving from one position to another.
(Musnad Ahmad, narration of Saad bin Abi Waqqaas, volume 1 p.172)
It is proven from the Qur’an and Sunnah that du’a should be supplicated to Allah quietly and as Amin is also a du’a so it should be said quietly also. That is the reason why all du’as are read silently. For example Thanaa, Takbeer, Ta’awwudh, Tasbeeh, Tashahhud, salutation and the final sitting’s du’a are all read silently, so Amin should also be included in the above. The reason why the Imam says the Takbeer loudly is only to inform his followers that he is moving from one position to another.
Proof # 2
Translation:
It is narrated by Wa’il bin Hujr (ra) that he prayed with the Prophet (Peace be
upon him) and when the Prophet said: {Ghayr il
Maghdoobi Alaihim Waladhualeen} he used to say “AMEEN SILENTLY” [Musnad
Abu Dawud al-Tiyalsi (1/576), Sunnan Tirimdhi (2/65), Musnad Ahmed bin Hanbal
(5/412) and others]
Imam Badr ud-din Ayni (rah) said of this hadith: This hadith has “SAHIH CHAIN" [Umdat ul Qari, Sharh Sahih ul Bukhari (6/47)]
Imam Badr ud-din Ayni (rah) said of this hadith: This hadith has “SAHIH CHAIN" [Umdat ul Qari, Sharh Sahih ul Bukhari (6/47)]
Proof # 3
Translation:
Hadrat Samurah (RA) said: I learnt (from the Prophet – Peace be upon him) to “PAUSE” at two places during prayer (a) Once
when Imam Says the Takbir until he starts reciting (b)
And When he “FINISHES FATIHA AND A SURAH BEFORE GOING IN RUKU” Imran
bin Husain rejected it, so they wrote to Ubayy in Madina and “HE AGREED WITH
SUMURAH”
.
[Sunnan Abu Dawud Hadith # 777]
It is declared as “SAHIH” by Ghair Muqalid scholar Zubayr Ali Zai.
This hadith explicitly proves that one should remain silent until Imam starts recitation and also remain silent after Imam completes Fatiha “ALONG WITH SURAH”
Proof # 4 When the imam says ''ghayr al-maghdubi 'alayhim walad-dhualeenn;' say amin, because the angels say amin. And whoever's amin coincides with the amin of the angels, all his past sins are forgiven , (Sahih al-Bukhari 1:108)
This hadith actually proves saying Ameen silently because “WE DO NOT HEAR THE ANGELS AND HENCE THEIR AMEEN IS SILENT” above all had the Ameen been loud then the Messenger (PBUH) would not have informed the Companions about Ameen of Imam, because they would have heard it themselves
It is declared as “SAHIH” by Ghair Muqalid scholar Zubayr Ali Zai.
This hadith explicitly proves that one should remain silent until Imam starts recitation and also remain silent after Imam completes Fatiha “ALONG WITH SURAH”
Proof # 4 When the imam says ''ghayr al-maghdubi 'alayhim walad-dhualeenn;' say amin, because the angels say amin. And whoever's amin coincides with the amin of the angels, all his past sins are forgiven , (Sahih al-Bukhari 1:108)
This hadith actually proves saying Ameen silently because “WE DO NOT HEAR THE ANGELS AND HENCE THEIR AMEEN IS SILENT” above all had the Ameen been loud then the Messenger (PBUH) would not have informed the Companions about Ameen of Imam, because they would have heard it themselves
It is reported in hadith:
Abu Hurairah reported that the Prophet
(May Allah bless him and grant him peace) said that when the Imam says
“Sami’allaahu liman Hamidah” you should say “Rabbanaa lakal Hamd”. Whoever’s
Tahmeed becomes similar to the Angels’, their past sins would be forgiven. (Muslim Bab Ta’meen)
The Hadith of Amin and Tahmeed are written under the same chapter.
Both of these Hadith mention that whosoever’s Amin or Tahmeed coincides with that of the Angels’ their past sins will be forgiven. It is clear now that Amin should be said as “Rabbanaa lakal hamd” i.e. silently and individually, without rhythm.
The Hadith of Amin and Tahmeed are written under the same chapter.
Both of these Hadith mention that whosoever’s Amin or Tahmeed coincides with that of the Angels’ their past sins will be forgiven. It is clear now that Amin should be said as “Rabbanaa lakal hamd” i.e. silently and individually, without rhythm.
Proof # 5
It is narrated by Abu Wa’il that Ali (RA) and 'Abdullah ibn Mas'ud (R.A) "DID NOT" recite Bismillah, Audhobillah, or Aameen loudly [during the prayer] [Imam
Tahawi in Sharh al Ma’ni al Athaar (1/203)]
Proof # 6
Abu Wa'il narrates that 'Umar
and 'Ali (R.A) "WOULD NOT" recite Bismillah or Aameen aloud (I’la’ al-sunan 2:215).
Proof #7 It is narrated from Sufyan who heard from Mansur who narrates that “Ibrahim al-Nakha’i used to say “AMEEN SILENTLY” [Musannaf Abdur Razzaq (2/87)]
Proof #7 It is narrated from Sufyan who heard from Mansur who narrates that “Ibrahim al-Nakha’i used to say “AMEEN SILENTLY” [Musannaf Abdur Razzaq (2/87)]
Proof #8
When the Prophet (May Allah bless him and grant him peace) led the Salaah, after saying “Waladdaalleen”, he became silent. (Abu Dawood. Chapter Al Qiraa’t)
When the Prophet (May Allah bless him and grant him peace) led the Salaah, after saying “Waladdaalleen”, he became silent. (Abu Dawood. Chapter Al Qiraa’t)
Let us now
come towards the hadiths which Ghair muqallid use as proof over saying Aameen
loudly:
The Hadith in Sunnan Tirimdhi about "Elongating" the Aameen comes via the route of Sufyan ath-Thawri (rah) who has narrated it the "UN" form.
Here is another shock to ghair muqallids, this hadith in Tirimdhi about Aameen is actually “Mudhtarib” and the Idhtiraab actually proves that Aameen was never said loudly but only elongated.
Here is the complete hadith in Sunnan Tirimdhi:
Translation: Wa’il ibn Hujr (RA) narrates that he heard the Prophet (Peace be upon him) reciting {Ghayr il Maghdoobi Alaihim Walad-Dhualeen} and he said “AMEEN WHILE ELONGATING HIS VOICE” [Sunnan Tirimdhi (2/65)]
There is no mention of “RAISING VOICE LOUD” it just means that Prophet (Peace be upon him) elongated ameen and this does not mean it was loud.
But the hadith of Abu Dawud states with similar chain having Sufyan narrating in “UN” form :Translation: Raised his voice [Sunnan Abu Dawud, Hadith # 932]
Here the wording changes to “Raising voice” … Hence the Idhtiraab in hadith of loud Aameen is clearly proven whereas saying Aameen silently is proven from Quran and Sahih hadith (that too ghair Mudhtarib)
The Hadith in Sunnan Tirimdhi about "Elongating" the Aameen comes via the route of Sufyan ath-Thawri (rah) who has narrated it the "UN" form.
Here is another shock to ghair muqallids, this hadith in Tirimdhi about Aameen is actually “Mudhtarib” and the Idhtiraab actually proves that Aameen was never said loudly but only elongated.
Here is the complete hadith in Sunnan Tirimdhi:
Translation: Wa’il ibn Hujr (RA) narrates that he heard the Prophet (Peace be upon him) reciting {Ghayr il Maghdoobi Alaihim Walad-Dhualeen} and he said “AMEEN WHILE ELONGATING HIS VOICE” [Sunnan Tirimdhi (2/65)]
There is no mention of “RAISING VOICE LOUD” it just means that Prophet (Peace be upon him) elongated ameen and this does not mean it was loud.
But the hadith of Abu Dawud states with similar chain having Sufyan narrating in “UN” form :Translation: Raised his voice [Sunnan Abu Dawud, Hadith # 932]
Here the wording changes to “Raising voice” … Hence the Idhtiraab in hadith of loud Aameen is clearly proven whereas saying Aameen silently is proven from Quran and Sahih hadith (that too ghair Mudhtarib)
The Ahnaaf know very well that these people accuse the same Ameer ul
momineen fil hadith i.e. Sufyan ath-Thawri (rah) and consider him Muddalis
(i.e. cheater) because he narrates the absolutely Sahih/Hasan hadith of Ibn
Masud (ra) regarding Tark of Raf 'al Yaddain in the
"UN" form. But suddenly all rules change for them and this
same Sufyan ath-Thawri (rah) magically becomes Hujjah even if he narrates with
"UN" .Rather their scholars like Yahya
Godalvi fanatically defend Sufyan from being a Mudalis [Refer to Aameen bil Jahr, Page No. 25-26]
Regarding UN , Even Abu Ishaq who is narrator of Sahih Bukhari and Sahih Muslim
Narrated from UN in Sahih Bukhari and Muslim both and those hadiths are
considered sahih
The Tadless ofThiqa narrators was and is accepted always among scholars of hadiths otherwise even Sahih bukhari and Sahih muslim hadiths become Daeef by this concept , Will wahabis accept it ?
The Tadless ofThiqa narrators was and is accepted always among scholars of hadiths otherwise even Sahih bukhari and Sahih muslim hadiths become Daeef by this concept , Will wahabis accept it ?
SECOND Evidence:
Ata bin Rubah said that “Amin” is a du’a. Abd Allah and the people who were behind him said Amin loudly and this sound echoed throughout the masjid.
(Bukhari. Chapter on ta’meen)
They conclude from this Hadith that Amin should be said loudly so that the sound echoes throughout the masjid. We argue that although this narration is written in Bukhari, but he did not write the chain of this narration. Imam Bukhari was born at the very end of the 2nd century after Hijrah and Abdullah bin Zubair died in the 73rd year of Hijrah. This means that Imam Bukhari was born 125 years after the death of Abdullah bin Zubair. How could Bukhari know that the masjid echoed with the sound of Amin, at the time of Abdullah bin Zubair?
Ata bin Rubah said that “Amin” is a du’a. Abd Allah and the people who were behind him said Amin loudly and this sound echoed throughout the masjid.
(Bukhari. Chapter on ta’meen)
They conclude from this Hadith that Amin should be said loudly so that the sound echoes throughout the masjid. We argue that although this narration is written in Bukhari, but he did not write the chain of this narration. Imam Bukhari was born at the very end of the 2nd century after Hijrah and Abdullah bin Zubair died in the 73rd year of Hijrah. This means that Imam Bukhari was born 125 years after the death of Abdullah bin Zubair. How could Bukhari know that the masjid echoed with the sound of Amin, at the time of Abdullah bin Zubair?
Ta’leeq (To Suspend)
When a scholar of Hadith writes a Hadith without mentioning the chain between himself and the Prophet (May Allah bless him and grant him peace), or he mentions a little part of the chain, a Hadith such as this is called Hadith Mu’allaq (suspended Hadith). This is because this type of Hadith is chain-less. The scholars of Hadith call it a suspended Hadith.
Hafidh Asqalani writes:
When a scholar of Hadith writes a chainless Hadith directly from the Prophet (May Allah bless him and grant him peace) or from a companion, or a student of a companion, this type of narration is not accepted because he never met the companion of the Prophet (May Allah bless him and grant him peace) or the companion’s student. It is not known whether the narrators, which he does not mention, are authentic or weak. The majority of scholars of Hadith agree that if a scholar, who writes a chainless Hadith, claims that the narrators are authentic, his claim will not be accepted until he mentions their names. Both Muslim and Bukhari contain some chain-less Hadith which cannot be accepted.
(Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith Mu’allaq by Hafidh Asqalani)
According to the majority of scholars chainless narrations are not acceptable. Ibn Zubair’s above narration is a chain-less narration and so it cannot be accepted as evidence. Secondly, it is not clear from Ibn Zubair’s narration if the followers said “Amin” after “Waladdaalleen” or during the du’a in the Fajr Salaah. Thirdly, it doesn’t say that the Prophet ordered to say Amin. The above mentioned Hadith cannot be used to prove that Amin should be said behind the Imam.
THIRD Evidence: Bishar bin Rafir said that Abu Hurairah’s cousin Abu Abdullah told me that he heard Abu Hurairah saying that the people have stopped saying Amin although the Prophet (May Allah bless him and grant him peace) used to say Amin after Waladdaalleen. The people in the first row offering Salaah could hear him. The sound echoed throughout the masjid. (Ibn Maajah, Chapter Ta’meen)
Examination of the narrators:
The first narrator of this narration is Abu Abdullah.
Imam Dhahabi writes:
He is Abu Hurairah’s cousin, but is unknown. Imam Bukhari and Imam Muslim did not take this narration from him. (Meezaan ul I’tidaal, biography of Abu Abdullah)
The second narrator is Bishar bin Rafir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Bukhari said that no one could verify his narration. Imam Ahmad said that his narrations are weak and he has no knowledge of Hadith. Imam Yahya bin Mo’een said that his narrations are unknown. Imam Nisaaee said that he is not strong in the knowledge of Hadith. Imam Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and Imam Tirmidhi say that he is weak and that he narrates unknown Hadiths. This is the reason why his narrated Ahadiths are weak. Imam ibn Abdul Barr said that all the scholars of Hadith agree that all his narrations should be thrown away. The scholars of Hadith did not accept his narrations. Imam Bukhari and Muslim did not take any narrations from him. There were the only two or three people who praised him.
(Meezaan ul I’tidaal, tahdheeb ut tahdheeb, biography of Bishar bin Rafir il Harsee)
The above statements show that the narrators of these narrations have been highly criticized by the scholars of Hadith.
The Text of Hadith:Abu Hurairah said that the people had stopped saying Amin.
Abu Hurairah was a famous companion of the Prophet (May Allah bless him and grant him peace) and he died in 59 AH. He complained that the people had stopped saying Amin. In his time, a large number of the companions were alive, if it was a sunnah to say Amin loudly behind the Imam, then the companions would have done so and Abu Hurairah needn’t have complained.
Abu Hurairah saw this in the time of the Kulafa but did not mention that they, or their followers used to say Amin loudly; it has been proven that the khulafa and their followers did not practice this.
Abu hurairah continued to say that when the Prophet (May Allah bless him and grant him peace) used to say Amin, the people in the first row heard it and the sound echoed throughout the masjid.
This statement proves that the Prophet (May Allah bless him and grant him peace) used to say Amin sometimes to teach the people, but the people behind him did not say Amin loudly and that
The following sentence “The sound echoed throughout the masjid” requires attention because the sound can only echo if the place is made of cement and also has a dome. The roof of the masjid, at the time of the Prophet (May Allah bless him and grant him peace), was made from palm-tree branches and no cement was used. This means that it is not possible for the sound to have echoed throughout the masjid. The interesting thing is that Imam Dawood also wrote this narration in his chapter on ta’meen, but did not mention the above words (i.e. “The sound echoed throughout the masjid”).
The above narration is not authentic and the text does not prove that Amin should be said loudly behind the Imam. This is because in the whole narration there is no proof that the companions of the Prophet (May Allah bless him and grant him peace) used to say Amin loudly behind the Imam.
When a scholar of Hadith writes a Hadith without mentioning the chain between himself and the Prophet (May Allah bless him and grant him peace), or he mentions a little part of the chain, a Hadith such as this is called Hadith Mu’allaq (suspended Hadith). This is because this type of Hadith is chain-less. The scholars of Hadith call it a suspended Hadith.
Hafidh Asqalani writes:
When a scholar of Hadith writes a chainless Hadith directly from the Prophet (May Allah bless him and grant him peace) or from a companion, or a student of a companion, this type of narration is not accepted because he never met the companion of the Prophet (May Allah bless him and grant him peace) or the companion’s student. It is not known whether the narrators, which he does not mention, are authentic or weak. The majority of scholars of Hadith agree that if a scholar, who writes a chainless Hadith, claims that the narrators are authentic, his claim will not be accepted until he mentions their names. Both Muslim and Bukhari contain some chain-less Hadith which cannot be accepted.
(Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith Mu’allaq by Hafidh Asqalani)
According to the majority of scholars chainless narrations are not acceptable. Ibn Zubair’s above narration is a chain-less narration and so it cannot be accepted as evidence. Secondly, it is not clear from Ibn Zubair’s narration if the followers said “Amin” after “Waladdaalleen” or during the du’a in the Fajr Salaah. Thirdly, it doesn’t say that the Prophet ordered to say Amin. The above mentioned Hadith cannot be used to prove that Amin should be said behind the Imam.
THIRD Evidence: Bishar bin Rafir said that Abu Hurairah’s cousin Abu Abdullah told me that he heard Abu Hurairah saying that the people have stopped saying Amin although the Prophet (May Allah bless him and grant him peace) used to say Amin after Waladdaalleen. The people in the first row offering Salaah could hear him. The sound echoed throughout the masjid. (Ibn Maajah, Chapter Ta’meen)
Examination of the narrators:
The first narrator of this narration is Abu Abdullah.
Imam Dhahabi writes:
He is Abu Hurairah’s cousin, but is unknown. Imam Bukhari and Imam Muslim did not take this narration from him. (Meezaan ul I’tidaal, biography of Abu Abdullah)
The second narrator is Bishar bin Rafir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Bukhari said that no one could verify his narration. Imam Ahmad said that his narrations are weak and he has no knowledge of Hadith. Imam Yahya bin Mo’een said that his narrations are unknown. Imam Nisaaee said that he is not strong in the knowledge of Hadith. Imam Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and Imam Tirmidhi say that he is weak and that he narrates unknown Hadiths. This is the reason why his narrated Ahadiths are weak. Imam ibn Abdul Barr said that all the scholars of Hadith agree that all his narrations should be thrown away. The scholars of Hadith did not accept his narrations. Imam Bukhari and Muslim did not take any narrations from him. There were the only two or three people who praised him.
(Meezaan ul I’tidaal, tahdheeb ut tahdheeb, biography of Bishar bin Rafir il Harsee)
The above statements show that the narrators of these narrations have been highly criticized by the scholars of Hadith.
The Text of Hadith:Abu Hurairah said that the people had stopped saying Amin.
Abu Hurairah was a famous companion of the Prophet (May Allah bless him and grant him peace) and he died in 59 AH. He complained that the people had stopped saying Amin. In his time, a large number of the companions were alive, if it was a sunnah to say Amin loudly behind the Imam, then the companions would have done so and Abu Hurairah needn’t have complained.
Abu Hurairah saw this in the time of the Kulafa but did not mention that they, or their followers used to say Amin loudly; it has been proven that the khulafa and their followers did not practice this.
Abu hurairah continued to say that when the Prophet (May Allah bless him and grant him peace) used to say Amin, the people in the first row heard it and the sound echoed throughout the masjid.
This statement proves that the Prophet (May Allah bless him and grant him peace) used to say Amin sometimes to teach the people, but the people behind him did not say Amin loudly and that
The following sentence “The sound echoed throughout the masjid” requires attention because the sound can only echo if the place is made of cement and also has a dome. The roof of the masjid, at the time of the Prophet (May Allah bless him and grant him peace), was made from palm-tree branches and no cement was used. This means that it is not possible for the sound to have echoed throughout the masjid. The interesting thing is that Imam Dawood also wrote this narration in his chapter on ta’meen, but did not mention the above words (i.e. “The sound echoed throughout the masjid”).
The above narration is not authentic and the text does not prove that Amin should be said loudly behind the Imam. This is because in the whole narration there is no proof that the companions of the Prophet (May Allah bless him and grant him peace) used to say Amin loudly behind the Imam.
FORTH evidence:
Imam Dar Qutni writes:
Wyle said that the Prophet (May Allah bless him and grant him peace) led the Salaah and read Amin loudly. (Tirmidhi and Dar Qutni, chapter Ta’meen)
There is also another Hadith which Imam Dar Qutni wrote:
It is reported by Abu Hurairah that The Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin loudly. (Dar Qutni, chapter Ta’meen)
There is also a third Hadith which is reported by Umm Haseen:
She said that the Prophet (May Allah bless him and grant him peace) read the Salaah and said Amin loudly. (Zalee, Chapter on Ta’meen)
We clear this doubt by saying:
1.All these narrations prove that the Imam says Amin loudly sometimes.
2.The Prophet (May Allah bless him and grant him peace) said Amin loudly sometimes.
3.The Prophet (May Allah bless him and grant him peace) said Amin loudly so that his followers would know that after “Waladdaalleen”, “Amin” should be said.
4.These narrations cannot be used as evidence because they are not authentic.
Imam Dar Qutni writes:
Wyle said that the Prophet (May Allah bless him and grant him peace) led the Salaah and read Amin loudly. (Tirmidhi and Dar Qutni, chapter Ta’meen)
There is also another Hadith which Imam Dar Qutni wrote:
It is reported by Abu Hurairah that The Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin loudly. (Dar Qutni, chapter Ta’meen)
There is also a third Hadith which is reported by Umm Haseen:
She said that the Prophet (May Allah bless him and grant him peace) read the Salaah and said Amin loudly. (Zalee, Chapter on Ta’meen)
We clear this doubt by saying:
1.All these narrations prove that the Imam says Amin loudly sometimes.
2.The Prophet (May Allah bless him and grant him peace) said Amin loudly sometimes.
3.The Prophet (May Allah bless him and grant him peace) said Amin loudly so that his followers would know that after “Waladdaalleen”, “Amin” should be said.
4.These narrations cannot be used as evidence because they are not authentic.
ANSWER:We again claim that it is true by
saying that the Prophet (May Allah bless him and grant him peace) said Amin
loudly a few times. The Prophet used to carry out actions only to educate people,
for example, in Salaah-ul-Zuhr part of the Qur’an was recited loudly.
Imam Bukhari and Imam Muslim write:
When the Prophet (May Allah bless him and grant him peace) was performing his Zuhr and Asr prayers, he recited part of the Qur’an loudly, which we could hear. . (Bukhari and Muslim, chapter on Qiraat, Zuhr and Asr)
After reading this Hadith no one in the whole Ummah says that the Imam should recite any part of the Qur’an loudly in the Zuhr and Asr Salaah. This is because everyone knows that the Prophet(May Allah bless him and grant him peace) only did this to educate the people. In the same way, the Hadith that mentions that the Prophet (May Allah bless him and grant him peace) said Amin loudly does not mean that it is Sunnah to say Amin loudly. There is also proof from the Qur’an and Sunnah that Amin should be said quietly behind the Imam.
Imam Bukhari and Imam Muslim write:
When the Prophet (May Allah bless him and grant him peace) was performing his Zuhr and Asr prayers, he recited part of the Qur’an loudly, which we could hear. . (Bukhari and Muslim, chapter on Qiraat, Zuhr and Asr)
After reading this Hadith no one in the whole Ummah says that the Imam should recite any part of the Qur’an loudly in the Zuhr and Asr Salaah. This is because everyone knows that the Prophet(May Allah bless him and grant him peace) only did this to educate the people. In the same way, the Hadith that mentions that the Prophet (May Allah bless him and grant him peace) said Amin loudly does not mean that it is Sunnah to say Amin loudly. There is also proof from the Qur’an and Sunnah that Amin should be said quietly behind the Imam.
Examining the
Narrators:
The first narrator
was called Muhammad
bin Kathir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad said that Muhammad bin Kathir is weak. Imam Nasaa’ee said that he is not reliable in the science of Hadith. Abdullah bin Ahmad said that he narrates false narrations of Hadith, which is why the scholars of Hadith reject his narrations and say that Muhammad bin Kathir is weak. Imam Bukhari, Imam Abu Dawood, Imam Salih, and Hafidh Jazrah say that he made many mistakes in his narrations, all his narrations are weak and that his narrations are difficult to understand. Imam Ibn Adhi mentions his unknown narrations in his book Kamil. Imam Ibn Habbaan said Muhammad bin Kathir is authentic but made many mistakes. Imam Laith and Ibn Mu’een praised him.
(Meezan ul I’tidaal, Tahdheeeb-ut-tahdheeb, biography of Muhammad bin Kathir)
The other narrator of these narrations is Muhammad bin Khalid
Imam Dhahabi and Hafidh Asqalani write: Muhammad is a truthful man but is unknown. Imam Ibn Abi Khatim said that I asked my Father about Muhammad but he replied that he was unaware of his existence. (Meezaan ul I’tidaal, biography of Muhammad bin Khalid)
Another narrator of these narrations is called Abdul Jabbar bin Wyle.
Hafidh Asqalani writes: Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle had never heard any Hadith from his Father. The other scholars of Hadith say that he was born after his Father's death that is why it’s not possible that he would have heard any Hadith from his Father. Imam Ibn Sa’ad said that ibn Wyle has only narrated a few Hadith. (Tahdheeb ut-tahdheeb, biography of Abdul Jabbar bin Wyle)
Abdul Jabbaar’s narrations cannot be used as evidence because he said that he narrated directly from his Father whereas his Father had died before his birth.
Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations
Imam Dhahabi writes: Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith and he was not authentic. Imam Atee said that he was a liar. (Meezaan ul I’tidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)
Another narrator of these narrations is called Abdullah bin Salim.
Imam Dhahabi writes:
He was a NAasbee (from a misled sect), Abdullah bin Salim contempted Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali (Radiall hu anhu) helped those people who killed Hadrat Abu Bakr (Radiall hu anhu) and Hadrat Umar (Radiall hu anhu). (Meezaan ul ‘itidaal, biography of Abdullah bin Salim)
Another narrator of these narrations is Isma’il bin Muslim Makkee.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari say that he is weak and that he narrates unknown Hadith. This is why the scholars of Hadith began to avoid his narrations. Imam ibn Mo’een said that he combined the text from one Hadith into another.
(Meezaan ul I’tidaal, tahdheeb ut-tahdheeb, biography of Isma’il bin Muslim Makkee)
How can the above narrations be used as evidence when the narrators of these Ahadith have been highly criticized by the scholars of Hadith. The Ahadith that have been narrated by these narrators cannot be authentic; They can only prove that “Amin” is to be said loudly by the Imam, not that the followers say Amin loudly together with the Imam. If this was the case, the narrators of these Ahadith who are the companions of the Prophet (May Allah bless him and grant him peace) should have said “When the Prophet (May Allah bless him and grant him peace) said Amin loudly, we also said Amin loudly. But they only reported that the Prophet said Amin loudly.
CONCLUSION: It is established that the Imam says Amin loudly sometimes. The way of the companions was to follow this and to listen to the Amin quietly, not to read Amin loudly themselves
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad said that Muhammad bin Kathir is weak. Imam Nasaa’ee said that he is not reliable in the science of Hadith. Abdullah bin Ahmad said that he narrates false narrations of Hadith, which is why the scholars of Hadith reject his narrations and say that Muhammad bin Kathir is weak. Imam Bukhari, Imam Abu Dawood, Imam Salih, and Hafidh Jazrah say that he made many mistakes in his narrations, all his narrations are weak and that his narrations are difficult to understand. Imam Ibn Adhi mentions his unknown narrations in his book Kamil. Imam Ibn Habbaan said Muhammad bin Kathir is authentic but made many mistakes. Imam Laith and Ibn Mu’een praised him.
(Meezan ul I’tidaal, Tahdheeeb-ut-tahdheeb, biography of Muhammad bin Kathir)
The other narrator of these narrations is Muhammad bin Khalid
Imam Dhahabi and Hafidh Asqalani write: Muhammad is a truthful man but is unknown. Imam Ibn Abi Khatim said that I asked my Father about Muhammad but he replied that he was unaware of his existence. (Meezaan ul I’tidaal, biography of Muhammad bin Khalid)
Another narrator of these narrations is called Abdul Jabbar bin Wyle.
Hafidh Asqalani writes: Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle had never heard any Hadith from his Father. The other scholars of Hadith say that he was born after his Father's death that is why it’s not possible that he would have heard any Hadith from his Father. Imam Ibn Sa’ad said that ibn Wyle has only narrated a few Hadith. (Tahdheeb ut-tahdheeb, biography of Abdul Jabbar bin Wyle)
Abdul Jabbaar’s narrations cannot be used as evidence because he said that he narrated directly from his Father whereas his Father had died before his birth.
Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations
Imam Dhahabi writes: Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith and he was not authentic. Imam Atee said that he was a liar. (Meezaan ul I’tidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)
Another narrator of these narrations is called Abdullah bin Salim.
Imam Dhahabi writes:
He was a NAasbee (from a misled sect), Abdullah bin Salim contempted Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali (Radiall hu anhu) helped those people who killed Hadrat Abu Bakr (Radiall hu anhu) and Hadrat Umar (Radiall hu anhu). (Meezaan ul ‘itidaal, biography of Abdullah bin Salim)
Another narrator of these narrations is Isma’il bin Muslim Makkee.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari say that he is weak and that he narrates unknown Hadith. This is why the scholars of Hadith began to avoid his narrations. Imam ibn Mo’een said that he combined the text from one Hadith into another.
(Meezaan ul I’tidaal, tahdheeb ut-tahdheeb, biography of Isma’il bin Muslim Makkee)
How can the above narrations be used as evidence when the narrators of these Ahadith have been highly criticized by the scholars of Hadith. The Ahadith that have been narrated by these narrators cannot be authentic; They can only prove that “Amin” is to be said loudly by the Imam, not that the followers say Amin loudly together with the Imam. If this was the case, the narrators of these Ahadith who are the companions of the Prophet (May Allah bless him and grant him peace) should have said “When the Prophet (May Allah bless him and grant him peace) said Amin loudly, we also said Amin loudly. But they only reported that the Prophet said Amin loudly.
CONCLUSION: It is established that the Imam says Amin loudly sometimes. The way of the companions was to follow this and to listen to the Amin quietly, not to read Amin loudly themselves
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