Sunday, 14 August 2016

Method of Salaah (Namaz): Aamiin Issue



Method of Salaah (Namaz): Aamiin Issue


URDU VIDEO: 019 Namaz Me Ahista Awaz Se Aamiin Kehna  | 10mins 20secs

URDU VIDEO: 0087 ZAKIR NAIK'S FALSE CLAIM ABOUT SAYING AMIIN IN SALAH(NAMAZ) #URDU | Duration: 28mins 25secs

URDU BOOK: Aamiin Ahista Kehnay Ka Saboot by Allama Faiz Ahmad Owaisi | PAGES: 45

URDU BOOK: Aamiin ahista kehna chahiye By Mufti Muhammad Abdullah Qadri | PAGES: 60

URDU BOOK: Masla e Aamiin hadiths ki roshni me By Maulana Mujahid Hussain | PAGES: 26

URDU BOOK: Masla Aamiin kehna ka by Hafiz Abdul Razzak Chishti | PAGES: 39

URDU BOOK: Masla-e-Aamiin Kitab-o-Sunnat Ki Roshni Main | PAGES: 40

URDU BOOK: Aamiin aahista kehna (Nusrat ul Haq) | PAGES: 44



Although this issue is very minor in nature, but there are some people who stubbornly propagate that saying Aameen loudly is a prescribed sunnah whereas saying it silently is against it. On the basis of this rigid viewpoint these people accuse vast majority of Muslims being indulged in Bidah.

Due to such people this issue ceases to be minor in nature and there needs to be proper refutation given (Note: This refutation is headed towards the Ghair Muqalid cult and not our dear Shaf'i and Hanbli Muslims]

There are many proofs in Quran and Sunnah in regards to Saying Aameen silently, here are some of them.

Alhamdulillah the Muslims who say Aameen silently have Quran in their favour whereas those who say that Aameen should be said "Loudly" have no proof from Quran.
Proof # 1

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)

Aameen is a "DUA" hence It is proven from Quran to say Dua with humility and "IN PRIVATE (I.E. SILENCE)"
Proof # 2

حدثنا أبو داود قال حدثنا شعبة قال أخبرني سلمة ابن كهيل قال سمعت حجرا أبا العنبس قال سمعت علقمة ابن وائل يحدث عن وائل وقد سمعت من وائل انه «صلى مع رسول الله صلى الله عليه وسلم فلما قرأ {غير المغضوب عليهم ولا الضالين} قال آمين خفض بها صوته

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:

وقال: حديث صحيح الإسناد

Translation: This hadith has “SAHIH CHAIN" [Umdat ul Qari, Sharh Sahih ul Bukhari (6/47)]
Proof # 3

حدثنا يَعْقُوبُ بنَ إِبراهِيمَ أخبرنا إِسْمَاعِيلُ عن يُونُسَ عن الْحَسَنِ قال قال سَمُرَةَ ،: «حَفِظْتُ سَكْتَتَيْنِ في الصَّلاَةِ: سَكْتَةً إِذا كَبَّرَ اْلإِمَامُ حتَّى يَقْرأَ، وَسَكْتَةً إذا فَرَغَ مِنْ فَاتِحَةِ الْكِتَابِ وَسُورَةً عِنْدَ الركُوعِ قال: فأَنْكَرَ ذَاكَ عَلَيْهِ عِمْرَانُ بنُ حُصَيْنٍ. قال: فكَتَبُوا في ذَلِكَ إِلَى المَدِينَةِ إِلى أُبَيٍّ، فَصَدَّقَ سَمُرَةَ

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”

Allama Nimawi (rah) explains this hadith as:

The first silence was observed in order to recite the thana silently, and the second to say the amin silently. (Athar al-sunan 382).
Proof # 4

Sahih Bukhari: 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
Proof # 5

عن أَبي وائل، قال: كان عمر وعلي رضي الله عنهما لا يجهران بـــ «بسم الله الرَّحمن الرَّحيم» ولا بالتعوّذ، ولا بالتأمين

Translation: 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).

ALLAH HU AKBAR, It is now proven from great Sahba like Umar (ra), Ali (ra) and Ibn Masud (ra) that Ameen was not said loud!!
Proof #7

عبد الرزاق عن معمّر والثوري عن منصور عن إبراهيم أنه كان يسر آمين

Translation: 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)]

Let us now come towards the hadiths which Salafis 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. The Ahnaaf know very well that Salafis 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 salafis, the fish jump on trees, the cows start flying 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]

Here is another shock to Salafis, 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:

حدثنا بُنْدَارٌ حدثنا يَحْيى بنُ سعِيدٍ و عبدُ الرحمنِ بنُ مَهدِيٍّ قالا: حدثنا سفيانُ عن سَلَمَةَ بن كُهَيْلٍ عن حُجْرِ بنِ عَنْبَسٍ عن وائلِ بنِ حُجْرٍ ، قال: «سمعتُ النبيَّ قرأ {غَيْرِ المغضوبِ عليهِمْ ولاَ الضالين}.فقال آمين، ومَدَّ بها صَوْتَه» .

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)]

Note: 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 :

وَرَفَعَ بِهَا صَوْتَهُ

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)


When we perform our salat behind the Imam and he recites“Waladdallin” loudly, we say, “Amin” quietly.This is because “Amin” is a du’a’ and it should always be read quietly.Some people say that during the performance of salat 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 or even encouraged anyone to do this.
The people who follow this action put forward one hadith which says that the Prophet (may Allah bless him and grant him peace) said, “Amin” loudly in the salat.
We claim that it is true that the Prophet (may Allah bless him and grant him peace) said “Amin” loudly a few times. However, the Prophet used to sometimes carry out actions only to educate people. For example, in Zuhr salat part of the Qur’an was recited loudly. Imam al-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 ‘Qira’at, Zuhr and ‘Asr’]
After reading this hadith no one in the whole Umma says that the Imam should recite any part of the Qur’an loudly in the Zuhr and ‘Asr salat. 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 Sunna to say, “Amin” loudly. There is also proof from the Qur’an and Sunna that Amin should be said quietly behind the Imam.
Proof From the Qur’an That Amin is a Du’a’
Hafiz Ibn Kathir writes:
“When someone finishes reciting Surat al-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 Most High says in the Qur’an that Prophet Musa (peace be upon him) prayed to Allah by saying:
‘Oh Allah, destroy the wealth of Pharaoh!’
[Sura Yunus, verse 87]
“The Prophet Musa’s brother, Harun (peace be upon him) was standing beside him and said, “Amin.” Allah accepted their du’a’ by saying:
‘I accept both of your du’a’s’ [Sura Yunus, verse 89]
“The Prophet Musa (peace be upon him) supplicated to Allah whereas Harun only said “Amin.” And yet Allah attributed the du’a’ to both of them.This proves that Amin is a du’a'”
[Tafsir Ibn Kathir, Sura Fatiha]
Qadi Shawkani and Imam al-Qurtubi also wrote, in the interpretation of Sura al-Fatihah, that Amin is a du’a’ [Tafsir Qurtubi and Fath al-Qadir, Surah Fatiha]
Now that it has been proved that Amin is a dua, we should supplicate quietly to Allah. Proof from the Qur’an and Sunna show that du’a’ should be recited quietly.
Proof From The Qur’an That Du’a Should be Recited Quietly
Allah Most High says in the Qur’an:
“Invoke your Lord with humility and in secret. He likes not the aggressors” [Sura al-A’raf, verse 55]
It is proved from the above verse that all should supplicate to Allah with humility and secrecy.
Allah says in the Qur’an:
“And remembering your Lord by your tongue and within yourself, humbly and with fear, without loudness in words”
[Sura al-A’raf, verse 205]
Qadi Shawkani writes:
“In the above verse, the word ‘Remember’ means du’a’ and du’a’ should be said secretly”
[Fath al-Qadir, Sura al-A’raf, verse 205]
Allah Most High says in the Qur’an:
“This is a mention of mercy of your Lord to his slave Zakariyya. When he called out to his Lord – a call in secret”
[Sura Maryam, verse 2-3]
Proof From Hadith That Du’a’ Should be Recited Quietly
Imam Ahmad ibn Hanbal writes:
“The Prophet (may Allah bless him and grant him peace) said that Allah Most High is pleased with those who remember him secretly”
[Musnad Ahmad, Narration of Sa’d ibn Abi Waqqas, vol. 1, p.172]
Thus it is proven from the Qur’an and Sunna that du’a’ should be supplicated to Allah quietly and since “Amin” is also a du’a’ it should also be said quietly. That is the reason why all du’a’s are read silently. For example, thana, takbir, ta’awwudh, tasbih, 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 takbir loudly is only to inform his followers that he is moving from one position to another.
Proof From Hadith to Say Amin Quietly
Imam Muslim and Imam Bukhari write:
“The Prophet (may Allah bless him and grant him peace) said that when the Imam says ‘Waladdallin’ then you must say ‘Amin’ because the angels also say ‘Amin’ and whosoever’s ‘Amin’ is similar to that of an angel, their past sins will be forgiven”
[Bukhari and Muslim, chapter on ‘Ta’min’]
There are two ways in which “Amin” can be similar to the angels’ “Amin”:
1) To say “Amin” loudly with the Imam
2) To say “Amin” silently because the angels say “Amin” with the Imam and also silently.
If someone proclaims “Amin” loudly it would not be similar to the angels’ as no one hears the angels.
Imam Muslim writes:
“Abu Hurayra reported that the Prophet (may Allah bless him and grant him peace) said that when the Imam says ‘Sami’allahu liman Hamida’ you should say, ‘Rabbana lak al-Hamd.’ Whoever’s tahmid [saying of praise]becomes similar to the angels’, his past sins will be forgiven”
[Muslim, Bab Ta’min]
The Hadiths of “Amin” and Tahmid are Written Under The Same Chapter
Both of these ahadith mention that whosoever’s “Amin” or Tahmid coincides with that of the angels’ their past sins will be forgiven. It is clear now that “Amin” should be said as “Rabbana lak al-hamd” i.e. silently and individually, without rhythm.
Imam Nasa’i writes:
“The Prophet (may Allah bless him and grant him peace) said that when the Imam says ‘Waladdallin”, you should say ‘Amin’ This is because the angels and the Imam also say ‘Amin.’ Whosoever’s ‘Amin’ coincides with that of the angels’, his past sins will be forgiven”
[Nasa’i, Ibn Majah, Darimi, chapter on ‘Tahmid'; Musnad Ahmad, Narrations of Abu Hurayra]
This hadith proves that “Amin” should be said as the Imam says his “Amin”. No one hears the Imam’s “Amin”, so no one should hear the follower’s “Amin”.The Prophet (may Allah bless him and grant him peace) has also ordered us to follow the Imam, so we should say “Amin” quietly.
One Doubt
Some people claim that the Imam should say “Amin” loudly.
Imam Daraqutni writes:
“Wyle said that the Prophet (may Allah bless him and grant him peace) led the salat and read ‘Amin’ loudly”
[at-Tirmidhi and Daraqutni, chapter on ‘Ta’meen’]
This hadith provides evidence that “Amin” should be said loudly. There is also another hadith which Imam Daraqutni wrote:
“It is reported by Abu Hurayra that the Prophet (may Allah bless him and grant him peace) led the salat and said ‘Amin’ loudly”
[Daraqutni, Ta’meen]
There is also a third hadith which is reported by Umm Hasin:
“She relates that the Prophet (may Allah bless him and grant him peace) read the salat and said ‘Amin’ loudly”
[Zali, Ta’min]
All the above narrations appear to prove that the Imam should say “Amin” loudly and the followers should also say “Amin” loudly.
We clear this doubt b
y saying:
  1. Al-Bukhari or Muslim did not write the above narrations.
  2. All these narrations prove that the Imam says “Amin” loudly sometimes.
  3. The Prophet (may Allah bless him and grant him peace) said “Amin” loudly sometimes.
  4. The Prophet (may Allah bless him and grant him peace) said “Amin” loudly so that his followers would know that after “Waladdallin”, “Amin” should be said.
  5. These narrations cannot be used as evidence because they are not authentic.
Examining the Narrators
The first narrator was called Muhammad ibn Kathir. Imam adh-Dhahabi and Hafiz al-‘Asqalani write:
“Imam Ahmad said that Muhammad ibn Kathir is weak. Imam an-Nasa’i said that he is not reliable in the science of Hadith. ‘Abdullah ibn Ahmad said that he narrates false narrations of hadith, which is why the scholars of Hadith reject his narrations and say that Muhammad ibn Kathir is weak. Imam al-Bukhari, Imam Abu Dawud, Imam Salih, and Hafiz 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 Habban said Muhammad ibn Kathir is authentic but made many mistakes. Imam Laith and Ibn Mu’in praised him”
[adh-Dhahabi, Mizan al-I’tidal; al-‘Asqalani, Tahzib at-Tahzib, Biography of Muhammad ibn Kathir]
The other narrator of these narrations is Muhammad ibn Khalid. Imam adh-Dhahabi and Hafiz al-‘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”
[adh-Dhahabi, Mizan al-I’tidal;, Biography of Muhammad ibn Khalid]
Another narrator of these narrations is called ‘Abd al-Jabbar ibn Wyle. Hafiz al-‘Asqalani writes:
“Imam Bukhari, Imam at-Tirmidhi and Imam ibn Habban said that Ibn Wyle had never heard any hadith from his father. The other scholars of Hadith say that he was born after his father’s death which explains why it was not possible for hom to have heard any hadith from his father. Imam Ibn Sa’d said that Ibn Wyle has only narrated a few hadith”
[Tahzib at-Tahzib, Biography of ‘Abd al-Jabbar ibn Wyle]
‘Abd al-Jabbar’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.
Ishaq ibn Ibrahim az-Zubedi was another narrator of these narrations. Imam adh-Dhahabi writes:
“Imam Dawud and Imam an-Nasa’i said that he had no knowledge of Hadith and he was not authentic. Imam Ati said that he was a liar”
[adh-Dhahabi, Mizan al-I’tidal;, Biography of Ishaq ibn Ibrahim az-Zubedi]
Another narrator of these narrations is called ‘Abdullah ibn Salim. Imam adh-Dhahabi writes:
“He was a Nasibi [from a misled sect]. ‘Abdullah ibn Salim contempted Hazrat ‘Ali (may Allah be pleased with him) and he used to say that Hazrat ‘Ali (may Allah be pleased with him) helped those people who killed Hazrat Abu Bakr (may Allah be pleased with him) and Hazrat ‘Umar (may Allah be pleased with him)”
[Mizan al-I’tidal;, Biography of ‘Abdullah ibn Salim]
Another narrator of these narrations is Isma’il ibn Muslim Makki. Imam adh-Dhahabi and Hafiz al-‘Asqalani write:
“Imam Ahmad, Imam Abu Zur’a, Imam an-Nasa’i, Imam ‘Ali, and Imam al-Bukhari say that he is weak and that he narrates unknown ahadith. This is why the scholars of Hadith began to avoid his narrations. Imam ibn Mu’in said that he combined the text from one hadith into another”
[adh-Dhahabi, Mizan al-I’tidal; al-‘Asqalani, Tahzib at-Tahzib, Biography of Isma’il ibn Muslim Makki]
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 and not that the followers say “Amin” loudly together with the Imam. If this was the case, 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.
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. Secondly, there are other ahadith that mention that the Prophet (may Allah bless him and grant him peace) used to say “Amin” silently:
Imam Ibn Abi Shayba writes:
“Wyle reported that he performed salat behind the Prophet (may Allah bless him and grant him peace) and he said, ‘Amin’ silently”
[Musannaf Ibn Abi Shayba, Chapter on ‘Ta’min’]
Imam Ahmad ibn Hanbal writes:
“Wyle reported that the Prophet (may Allah bless him and grant him peace) led the salat and said, ‘Amin’ silently”
[Musnad Ahmad ibn Hanbal, Narrations of Wyle ibn Hajjar]
Both of the above narrations prove that when the Prophet (may Allah bless him and grant him peace) led the salat he said Amin silently.
Imam Abu Dawud writes:
“When the Prophet (may Allah bless him and grant him peace) led the salat, after saying, ‘Waladdallin’, he became silent”
[Abu Dawud, al-Qira’at]
The above narration proves that when the Prophet (may Allah bless him and grant him peace) became silent, it was to say “Amin” silently. If the Prophet (may Allah bless him and grant him peace) was to say “Amin” loudly then there was no point in him remaining silent after saying “Waladdallin.”
Examination of the Evidence in support of saying “Amin” Loudly Behind the Imam
1) Imam al-Bukhari writes:
“Ata ibn Rubah said that “Amin” is a du’a’. ‘Abdullah and the people who were behind him said “Amin” loudly and this sound echoed throughout the masjid”
[Bukhari, Chapter on ‘Ta’min’]
Those who believe “Amin” should be recited loudly use this hadith to prove their assertion as the sound echoes throughout the masjid. We argue that although this narration is written in Bukhari, he did not write the chain of this narration. Imam al-Bukhari was born at the very end of the second century AH and ‘Abdullah ibn Zubayr died in the 73rd year AH. This means that Imam al-Bukhari was born 125 years after the death of ‘Abdullah ibn Zubayr. How then could Bukhari know that the masjid echoed with the sound of “Amin”, at the time of ‘Abdullah ibn Zubayr?
Ta’liq (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, the 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.
Hafiz al-‘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, whom 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 chainless hadith which cannot be accepted”
[al-‘Asqalani, Sharh a
n-Nukhbah
and Muqaddama Fath al-Bari, Chapter on Hadith Mu’allaq]
According to the majority of scholars, chainless narrations are not acceptable. Ibn Zubayr’s above narration is a chainless narration and so it cannot be accepted as evidence.
Secondly, it is not clear from Ibn Zubayr’s narration if the followers said “Amin” after “Waladdallin” or during the du’a’ in the Fajr salat. It is also not clear as to whether the followers in the salat said “Amin” in all their salat or just once. Thirdly, the hadith does not show the Prophet ordering the Companions to say “Amin”. The above mentioned hadith cannot be used to prove that “Amin” should be said behind the Imam.
2) Imam Ibn Majah writes:
“Bishar ibn Rafir said that Abu Hurayra’s cousin Abu ‘Abdullah told me that he heard Abu Hurayra saying, ‘The people have stopped saying “Amin” although the Prophet (may Allah bless him and grant him peace) used to say “Amin” after “Waladdallin.” The people in the first row offering salat could hear him. The sound echoed throughout the masjid’ “
[Ibn Majah, Chapter on ‘Ta’min’]
Examination of the Narrators
The first narrator of this narration is Abu ‘Abdullah. Imam adh-Dhahabi writes:
“He is Abu Hurayra’s cousin, but is unknown. Imam al-Bukhari and Imam Muslim did not take this narration from him”
[Mizan al-I’tidal, Biography of Abu ‘Abdullah]
The second narrator is Bishr ibn Rafir. Imam adh-Dhahabi and Hafiz al-‘Asqalani write:
“Imam al-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 ibn Mu’in said that his narrations are unknown. Imam an-Nasa’i said that he is not strong in the knowledge of Hadith. Imam Ibn Habban said that he narrates false ahadith. Imam Abu Khatim and Imam at-Tirmidhi say that he is weak and that he narrates unknown hadiths. This is the reason why his narrated ahadith are weak. Imam Ibn ‘Abdi’l-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 al-Bukhari and Muslim did not take any narrations from him. There were only two or three people who praised him”
[Mizan al-I’tidal & Tahzib at-Tahzib, Biography of Bishr ibn Rafir al-Harsi]
The above statements show that the narrators of these narrations have been highly criticized by the scholars of Hadith.
The Text of the Hadith
Abu Hurayra 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 thus if it was a Sunna to say “Amin” loudly behind the Imam, then the Companions would have done so and Abu Hurayra need not have complained.
Abu Hurayra saw this in the time of the Khulafa’ ar-Rashidun but did not mention that they, or their followers, used to say “Amin” loudly – it has been proven that the Khulafa’ ar-Rashidun and their followers did not practice this.
Abu Hurayra 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.
The statement, “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 Dawud also wrote this narration in his chapter on Ta’min, 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.

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