This article contains evidence for the Sunnah of saying Ameen aloud by the Imam and the follower in congregational prayers. It presents authentic hadiths, the practices of the Companions (may Allah be pleased with them), and the statements of the Muhaddithin so that readers clearly understand that saying Ameen aloud is the Sunnah of the Holy Prophet ﷺ. It increases humility and devotion in prayer and brings the glad tidings of forgiveness of sins when the Ameen of the angels is in agreement.
Evidence Number 1:
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah ﷺ said:
إِذَا أَمَّنَ الْـإِمَامُ، فَأَمِّنُوا، فَإِنَّہ، مَنْ وَّافَقَ تَأْمِینُہ، تَأْمِینَ الْمَلَائِکَۃِ غُفِرَ لَہ، مَا تَقَدَّمَ مَنْ ذَنْبِہٖ .
“When the Imam says Ameen, you should also say Ameen. Whoever’s Ameen coincides with the Ameen of the angels, all his previous sins will be forgiven.”
إِذَا قَالَ الْقَارِي : (غَیْرِ الْمَغْضُوبِ عَلَیْہِمْ وَلَا الضَّآلِّینَ)
فَقَالَ : مَنْ خَلْفَہ، : آمِینَ، فَوَافَقَ قَوْلُہ، قَوْلَ أَہْلِ السَّمَائِ، غُفِرَ لَہ، مَا تَقَدَّمَ مِنْ ذَنْبِہٖ .
“When the Imam says (غَیْرِ الْمَغْضُوبِ عَلَیْہِمْ وَلَا الضَّآلِّینَ), the follower should also say Ameen, and if his Ameen coincides with the Ameen of the angels, all his previous sins will be forgiven.”
Practice of the narrator of the hadith:
The narrator of the hadith about Sayyiduna Abu Hurairah رضي الله عنه, Abu Rafi’ رحمه الله, states:
إِنَّ أَبَا ہُرَیْرَۃَ، کَانَ یُؤَذِّنُ لِمَرْوَانَ بْنِ الْحَکَمِ فَاشْتَرَطَ أَنْ لَّا یَسْبِقَہ، بِالضَّالِّینَ حَتّٰی یَعْلَمَ أَنَّہ، قَدْ دَخَلَ الصَّفَّ فَکَانَ إِذَا قَالَ مَرْوَانُ : وَلَا الضَّالِّینَ قَالَ أَبُو ہُرَیْرَۃَ : آمِینَ، یَمُدُّ بِہَا صَوْتَہ،، وَقَالَ إِذَا وَافَقَ تَأْمِینُ أَہْلِ الْـأَرْضِ تَأْمِینَ أَہْلِ السَّمَاءِ غُفِرَ لَہُمْ .
“Sayyiduna Abu Hurairah رضي الله عنه was the muezzin of Marwan. They had agreed that until I enter the row, you will not say ‘wala al-dallin.’ So when Marwan said ‘wala al-dallin,’ Sayyiduna Abu Hurairah رضي الله عنه would loudly say Ameen and would say: The people of the earth have agreed in Ameen with the people of the heavens, so the sins of the people of the earth will be forgiven.”
Regarding the chain of Sunan Abi Dawood (937), Hafiz Ibn Hajar رحمه الله writes:
وَہٰذَا إِسْنَادٌ مُّتَّصِلٌ رِجَالُہ، ثِقَاتٌ .
“This chain is continuous and its narrators are trustworthy.”
Hadith of Abu Hurairah رضي الله عنه and the Understanding of the Salaf:
Imam Shafi’i رحمه الله (150-204 AH) was asked whether the Imam will say Ameen aloud after Surah Al-Fatiha, to which he replied:
نَعَمْ، وَیَرْفَعُ بِہَا مَنْ خَلْفَہ، أَصْوَاتَہُمْ .
“Yes! And the followers will also say it aloud.”
When asked what the evidence was, he presented this very hadith of Abu Hurairah رضي الله عنه and said:
وَفِي قَوْلِ رَسُولِ اللّٰہِ إذَا أَمَّنَ الْإِمَامُ فَأَمِّنُوا دَلَالَۃٌ عَلٰی أَنَّہ، أَمَرَ الْإِمَامَ أَنْ یَّجْہَرَ بِآمِینَ؛ لِـأَنَّ مَنْ خَلْفَہ، لَا یَعْرِفُ وَقْتَ تَأْمِینِہٖ إلَّا بِأَنْ یَّسْمَعَ تَأْمِینَہ، .
The saying of the Messenger of Allah, peace be upon him, “When the Imam says Ameen, then you also say Ameen,” clarifies that the Noble Prophet, peace be upon him, commanded the Imam to say Ameen aloud, because the follower cannot know the correct time to say Ameen unless he hears the Imam’s Ameen.
Imam al-Ulama, Ibn Khuzaymah, may Allah have mercy on him (223-311 AH), states:
فِي قَوْلِ النَّبِيِّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ إِذَا أَمَنَّ الْإِمَامُ فَأَمِّنُوا، مَا بَانَ وَثَبَتَ أَنَّ الْإِمَامَ یَجْہَرُ بِآمِینَ، إِذْ مَعْلُومٌ عِنْدَ مَنْ یَّفْہَمُ الْعِلْمَ أَنَّ النَّبِيَّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ لَا یَأْمُرُ الْمَأْمُومَ أَنْ یَّقُولَ : آمِینَ، عِنْدَ تَأْمِینِ الْإِمَامِ إِلَّا وَالْمَأْمُومُ یَعْلَمُ أَنَّ الْإِمَامَ یَقُولُہ،، وَلَوْ کَانَ الْإِمَامُ یُسِرُّ آمِینَ، لَا یَجْہَرُ بِہٖ لَمْ یَعْلَمِ الْمَأْمُومُ أَنَّ إِمَامَہ، قَالَ : آمِینَ، أَوْ لَمْ یَقُلْہُ، وَمُحَالٌ أَنْ یُّقَالَ لِلرَّجُلِ : إِذَا قَالَ فُلَانٌ کَذَا فَقُلْ مِثْلَ مَقَالَتِہٖ، وَأَنْتَ لَا تَسْمَعُ مَقَالَتَہ،، ہَذَا عَیْنُ الْمُحَالِ، وَمَا لَا یَتَوَہَّمُہ، عَالِمٌ أَنَّ النَّبِيَّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ یَأْمُرُ الْمَأْمُومَ أَنْ یَّقُولَ آمِینَ، إِذَا قَالَہ، إِمَامُہ، وَہُوَ لَا یَسْمَعُ تَأْمِینَ إِمَامِہٖ .
The Prophet Muhammad ﷺ’s command, “When the Imam says Ameen, then you say Ameen,” clearly proves that the Prophet ﷺ instructed the follower to say Ameen aloud. Surely, the Prophet ﷺ could only command the follower to say Ameen along with the Imam when it is known that the Imam has said Ameen. If the Imam says Ameen quietly, how will the follower know whether the Imam has said Ameen or not? If you tell someone, “When such and such a person says such and such a thing, you should also say the same,” but you cannot hear what he says, it is impossible to say the same thing without hearing it. How would one know what was said and when, if they are not listening? So, would the Prophet ﷺ command the follower to say Ameen along with the Imam’s Ameen when the follower is not even hearing the Imam’s Ameen? Even a scholar would not accept this misconception.
Sheikh al-Islam Thani, the divine scholar Allama Ibn al-Qayyim, may Allah have mercy on him, writes:
وَلَوْلَا جَہْرُہ، بِالتَّأْمِینِ لَمَا أَمْکَنَ الْمَأْمُومُ أَنْ یُّؤَمِّنَ مَعَہ، وَیُوَافِقَہ، فِي التَّأْمِینِ .
“If the ‘Ameen’ is not said aloud, it is not possible for a follower to say ‘Ameen’ with the Imam and for his ‘Ameen’ to correspond with the Imam’s ‘Ameen’.”
Allama Sindhi Hanafi (d. 1138 AH) writes:
أَخَذَ مِنْہُ الْمُصَنِّفُ الْجَہْرَ بِآمِینَ، إِذْ لَوْ أَسَرَّ الْإِمَامُ بِآمِینَ، لَمَا عَلِمَ الْقَوْمُ بِتَأْمِینِ الْإِمَامِ فَلَا یُحْسِنُ الْـأَمْرُ إِیَّاہُمْ بِّالتَّأْمِینِ عِنْدَ تَأْمِینِہٖ وَہٰذَا اسْتِنْبَاطٌ دَقِیقٌ یُّرَجِّحُہ، مَا جَاءَ مِنَ التَّصْرِیحِ بِالْجَہْرِ .
“The author of the book is arguing for saying ‘Ameen’ aloud from this hadith, because if ‘Ameen’ is said softly, the follower will not even realize the Imam’s ‘Ameen’, and in such a case, it is not recommended for the follower to say ‘Ameen’ with the Imam. This very subtle reasoning gives precedence to those hadiths in which the explicit statement of saying ‘Ameen’ aloud is present.”
Hadith of Abu Hurairah (may Allah be pleased with him) and the Imams of Hadith:
The Commander of the Faithful in Hadith, the Master of Jurists, Imam Bukhari, may Allah have mercy on him, has established a chapter on this hadith as follows:
بُابُ جَہْرِ الْـإِمَامِ بِالتَّأْمِینِ .
“The statement about the Imam saying ‘Ameen’ aloud.”
And
بَابُ جَہْرِ الْمَأْمُومِ بِالتَّأْمِینِ .
“The follower should say ‘Ameen’ aloud.”
Imam Nasai, may Allah have mercy on him, has a chapter:
بَابُ الْـأَمْرِ بِالتَّأْمِینِ خَلْفَ الْـإِمَامِ .
“The ruling on saying Ameen in congregation behind the Imam.”
and
بَابُ الْجَہْرِ بِالتَّأْمِینِ .
“The explanation of saying Ameen aloud.”
Imam Abu Dawood, may Allah have mercy on him:
بَابُ التَّأْمِینِ وَرَاءَ الْـإِمَامِ .
“The explanation of saying Ameen behind the Imam.”
Imam Ibn Majah, may Allah have mercy on him:
بَابُ الْجَہْرِ بِآمِینَ .
“The explanation of saying Ameen in a loud voice.”
Imam Ibn Khuzaymah, may Allah have mercy on him:
بَابُ الْجَہْرِ بِآمِینَ عِنْدَ انْقِضَاءِ فَاتِحَۃِ الْکِتَابِ فِي الصَّلَاۃِ الَّتِي یَجْہَرُ الْإِمَامُ فِیہَا بِالْقِرَاءَ ۃِ .
“The explanation of saying Ameen loudly at the end of Surah Al-Fatiha in audible prayers.”
Imam Bayhaqi, may Allah have mercy on him:
بَابُ جَہْرِ الْمَأْمُومِ بِالتَّأْمِینِ .
“The explanation of the follower saying Ameen loudly.”
This hadith is evidence that both the Imam and the follower say Ameen aloud. Other hadiths regarding Ameen aloud support this. The question is that Imam Bukhari, may Allah have mercy on him, has established ”باب جہر الامام بالتامین۔”, but is there consistency between the hadith and the chapter? Scholars answer this:
وَالْقَوْلُ إِذَا وَقَعَ بِہِ الْخِطَابُ مُطْلَقًا حُمِلَ عَلَی الْجَہْرِ وَمَتٰی أُرِیدَ بِہِ الْإِسْرَارُ أَوْ حَدِیثُ النَّفْسِ قِیدَ بِذٰلِکَ .
“If a statement is absolutely reported, it will be understood as aloud. If it was meant to be said softly or in the heart, it would have been clarified.”
Evidence Number 2:
Na’im ibn Abdullah Mujmir, a Tabi’i, may Allah have mercy on him, states:
صَلَّیْتُ وَرَاءَ أَبِي ہُرَیْرَۃَ فَقَرَأَ : (بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیمِ) (الفاتحۃ : ١)، ثُمَّ قَرَأَ بِأُمِّ الْقُرْآنِ حَتّٰی إِذَا بَلَغَ (غَیْرِ الْمَغْضُوبِ عَلَیْہِمْ وَلَا الضَّالِّینَ) (الفاتحۃ : ٧) فَقَالَ : آمِینَ . فَقَالَ النَّاسُ : آمِینَ وَیَقُولُ : کُلَّمَا سَجَدَ، اللّٰہُ أَکْبَرُ، وَإِذَا قَامَ مِنَ الْجُلُوسِ فِی الِاثْنَتَیْنِ قَالَ : اللّٰہُ أَکْبَرُ، وَإِذَا سَلَّمَ قَالَ : وَالَّذِي نَفْسِي بِیَدِہٖ إِنِّي لَـأَشْبَہُکُمْ صَلَاۃً بِّرَسُولِ اللّٰہُ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ .
“I prayed behind Sayyiduna Abu Hurairah رضي الله عنه, he recited (بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیمِ), then he recited Surah Al-Fatiha. When he said (غَیْرِ الْمَغْضُوبِ عَلَیْہِمْ وَلَا الضَّالِّینَ), he said Ameen. The followers also said Ameen. While prostrating, he said Allahu Akbar. When rising from the second rak’ah, he said Allahu Akbar. After turning the salam, he said: My prayer is more similar to the prayer of the Prophet Muhammad صلی اللہ علیہ وسلم than anyone else’s.”
This hadith was declared “Sahih” by Imam Ibn Khuzaymah رحمه الله (499), Imam Ibn Al-Jarud رحمه الله, and Imam Ibn Hibban رحمه الله (1798).
Imam Darqutni رحمه الله says:
ہٰذَا صَحِیحٌ وَرُوَاتُہ، کُلُّہُمْ ثِقَاتٌ .
“This hadith is authentic. All its narrators are trustworthy.”
Imam Hakim (1/233) declared this hadith “Sahih” according to the conditions of Imam Bukhari and Muslim, and Hafiz Dhahabi رحمه الله agreed with him. Imam Bayhaqi رحمه الله says:
ہٰذَا إِسْنَادٌ صَحِیحٌ .
“This chain is authentic.”
Imam Khateeb Baghdadi رحمه الله says:
صَحِیحٌ، لَا یتَوَجَّہ، عَلَیْہِ تَعْلِیلٌ فِي اتِّصَالِ سَنَدہٖ وَثِقَۃِ رِجَالِہٖ .
“It is ‘Sahih’, there can be no disagreement regarding the reliability of its narrators and the continuity of its chain.”
Also, this hadith has been declared “Sahih” by
.
Imam Bayhaqi established ”باب جہر الاما م بالتامین۔” on this hadith. Imam Bukhari, may Allah have mercy on him, mentioned it under hadith (782) and established ”باب جہر الماموم بالتامین۔ on it. The commentator of Bukhari, Hafiz Ibn Hajar, may Allah have mercy on him, writes:
قُلْتُ وَہُوَ مِنْ أَصَحِّ مَا وَرَدَ فِي إِثْبَاتِ بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیمِ فِي أَوَّلِ الْفَاتِحَۃِ فِي الصَّلَاۃِ فَإِنَّ تَبْوِیبَ البُخَارِيِّ عَلَیْہِ فِیمَا یتَعَلَّقُ بِالتَّأْمِینِ وَذَکَرَہ، لَہ، بَعْدَ حَدِیثِ أَبِي سَلمَۃَ وَأَبِي صَالِحٍ مِّمَّا یُوضِحُ أَنَّ حُکْمَہ، عِنْدَہُ الرَّفْعُ وَلَیْسَ الِاقْتِصَارُ عَلَی التَّأْمِینِ أَوْلٰی مِنَ الِاقْتِصَارِ عَلَی الْبَسْمَلَۃِ فَحُکْمُ الْکُلِّ وَاحِدٌ وَّہُوَ الرّفْعُ وَاللّٰہُ أَعْلَمُ .
“The best proof for beginning Surah Al-Fatiha in prayer with Bismillah is this Hadith. Imam Bukhari, may Allah have mercy on him, has classified this Hadith under Ameen. Imam Bukhari, may Allah have mercy on him, mentioned this Hadith after the Hadiths of Sayyiduna Abu Salamah, may Allah be pleased with him, and Sayyiduna Abu Salih, may Allah be pleased with him, and clarified that Ameen is to be said aloud. I say that the reasoning for saying only Ameen aloud is not correct; along with it, Bismillah should also be said aloud. Both should be said aloud, Ameen as well as Bismillah.”
Imam al-A’immah, Ibn Khuzaymah, may Allah have mercy on him (223-311 AH), mentioned this Hadith in his consistent work regarding saying ”بسم اللہ الرحمن الرحیم۔” aloud and wrote:
صَحَّ الْجَہْرُ بِہَا عَنِ النَّبِيِّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّم َ بِإِسْنَادٍ ثَابِتٍ مُتَّصِلٍ، لَا ارْتِیَابَ فِي صِحَّتِہٖ عِنْدَ أَہْلِ الْمَعْرِفَۃِ .
“It is established with an authentic and continuous chain of narration that the Noble Prophet, peace and blessings be upon him, ordered Ameen to be said aloud. Among the Muhaddithin, there is no doubt about the authenticity of its chain.”
This hadith is clear evidence that the follower should say Ameen aloud. A group of great hadith scholars have used the loud recitation of “Bismillah ir-Rahman ir-Rahim” as evidence.
Evidence Number 3:
Sayyiduna Wa’il bin Hujr رضي الله عنه says:
سَمِعْتُ النَّبِيَّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ قَرَأَ : (غَیْرِ المَغْضُوبِ عَلَیْہِمْ وَلَا الضَّالِّینَ) (الفاتحۃ : ٧)، فَقَالَ : آمِینَ، وَمَدَّ بِہَا صَوْتَہ، .
“I heard the Prophet Muhammad صلی اللہ علیہ وسلم say Ameen aloud after (غَیْرِ المَغْضُوبِ عَلَیْہِمْ وَلَا الضَّالِّینَ).”
(سنن الترمذي : ٢٤٨، سنن الدارقطني : ١/٣٣٤، ١٢٦٩، شرح السنۃ للبغوي : ٥٨٦، وسندہ، صحیحٌ)
This hadith has been classified as “Hasan” by Imam Tirmidhi (248) and Hafiz Baghawi (586), and as “Sahih” by Imam Darqutni (1267).
Hafiz Ibn al-Jawzi رحمه الله
and Hafiz Ibn Hajar رحمه الله
have declared its chain authentic (“Sahih”).
Benefit Number 1:
Imam Sufyan bin Sa’id Thawri رحمه الله describes this hadith as “Mudallis.” Imam Yahya bin Sa’id Qattan رحمه الله narrates from him. Imam Ali bin Madini رحمه الله states:
“Yahya bin Sa’id only takes narration from Sufyan Thawri when he explicitly mentions hearing it from his teachers.”
Benefit Number 2:
In the narration of Sufyan bin Saeed Thawri, may Allah have mercy on him, the narration is followed by Alaa bin Saleh Al-Asadi (agreed upon as trustworthy by the scholars of hadith).
Hafiz Muzi, may Allah have mercy on him (654-742 AH), says:
إِنَّ أَبَا دَاو،دَ سَمَّاہُ فِي رِوَایَتِہٖ، عَلِيُّ بْنُ صَالِحٍ، وَہُوَ وَہْمٌ .
“Imam Abu Dawood, may Allah have mercy on him, mentioned Ali bin Saleh instead of Alaa bin Saleh, which is his mistake.”
Important Warning:
Mufti Taqi Usmani Deobandi says:
“Alaa bin Saleh is unanimously weak.”
This is Taqi Sahib’s error. A unanimously trustworthy narrator was called unanimously weak. He should reconsider.
Benefit Number 3:
Here, ”مدبہا صوتہ” means to raise the voice; see the evidences:
① Our master Abu Mahdhurah, may Allah be pleased with him, narrates that the Prophet Muhammad, peace be upon him, taught him the Adhan and said:
فَمُدَّ مِنْ صَوْتِکَ .
“Raise your voice.”
The Prophet Muhammad, peace be upon him, was reciting the poetry of Abdullah bin Rawahah, may Allah be pleased with him, during the Battle of the Trench:
ثُمَّ یَمُدُّ بِہَا صَوْتَہ، .
“Then raise the voice.”
② Hafiz Baghawee, may Allah have mercy on him, established a chapter on this titled “Chapter on Raising the Voice in the Loud Prayer,” and Imam Tirmidhi, may Allah have mercy on him, writes under this hadith:
وَبِہٖ یَقُولُ غَیْرُ وَاحِدٍ مِّنْ أَہْلِ العِلْمِ مِنْ أَصْحَابِ النَّبِيِِّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ، وَالتَّابِعِینَ، وَمَنْ بَّعْدَہُمْ : یَرَوْنَ أَنْ یَّرْفَعَ الرَّجُلَ صَوْتَہ، بِالتَّأْمِینِ، وَلَا یُخْفِیہَا، وَبِہٖ یَقُولُ الشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ .
“Many scholars among the Companions, the Followers, and the Followers of the Followers hold the view that ‘Ameen’ should be said aloud, not in a low voice. Imam Shafi’i, may Allah have mercy on him, Imam Ahmad ibn Hanbal, may Allah have mercy on him, and Imam Ishaq ibn Rahwayh, may Allah have mercy on him, share this view.”
The words of the hadith clarify the meaning regarding the Imams of the religion’s stance on saying Ameen.
③ The words of the narration of Alaa ibn Saleh are, as narrated by Sayyidna Wa’il ibn Hujr, may Allah have mercy on him:
إِنَّہ، صَلَّی خَلْفَ رَسُولِ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ فَجَہَرَ بِآمِینَ .
“They prayed following the Prophet Muhammad, peace be upon him. He said Ameen aloud.”
④ In Sunan Abi Dawood (932) and others, the words ”ورفع بہا صوتہ” appear, proving that ”مد بہا صوتہ” and ”رفع بہا صوتہ” have the same meaning.
Important Warning:
Among others, Imam Shu’bah, may Allah have mercy on him, mentioned the words “and he concealed his voice.” These words are a mistake by Imam Shu’bah, whereas Imam Sufyan al-Thawri, may Allah have mercy on him, mentioned the words “he prolonged his voice,” which are correct and have preference for valid reasons.
First Reason:
Imam Tirmidhi, may Allah have mercy on him, says that he asked Imam Abu Zur’ah, may Allah have mercy on him, about this hadith, and he said:
حَدِیثُ سُفْیَانَ فِي ہٰذَا أَصَحُّ .
“In this matter, the hadith of Sufyan al-Thawri, may Allah have mercy on him, is more authentic.”
Hafiz Bayhaqi, may Allah have mercy on him, writes:
أَمَّا خَطَؤُہ، فِي مَتْنِہٖ فَبَیِّنٌ .
“The mistake of Imam Shu’bah, may Allah have mercy on him, is clear in the text of this hadith.”
Therefore, Hafiz Ibn al-Qayyim, may Allah have mercy on him, writes:
وَحُکْمُ أَئِمَّۃِ الْحَدِیثِ وَحُفَّاظِہٖ فِي ہٰذَا لِسُفْیَانَ .
“In this hadith, the hadith of the Imams of hadith, Imam Sufyan al-Thawri, may Allah have mercy on him, is considered authentic.”
Imam Muslim, may Allah have mercy on him, says:
أَخْطَأَ شُعْبَۃُ فِي ہٰذِہِ الرِّوَایَۃِ حِینَ قَالَ وَأَخْفٰی صَوْتَہ، .
“Imam Shu’bah’s statement that the Prophet Muhammad (peace be upon him) lowered his voice is an error on the part of Imam Shu’bah, may Allah have mercy on him.”
Hafiz Bayhaqi, may Allah have mercy on him, writes:
وَلَا أَعْلَمُ خِلَافًا بَّیْنَ أَہْلِ الْعِلْمِ بِالْحَدِیثِ أَنَّ سُفْیَانَ وَشُعْبَۃَ إِذَا اخْتَلَفَا فَالْقَوْلُ قَوْلُ سُفْیَانَ .
“Those knowledgeable in Hadith agree that if there is a difference between Shu’bah and Sufyan, then the statement of Sufyan al-Thawri, may Allah have mercy on him, should be accepted.”
He also states:
وَقَدْ أَجْمَعَ الْحُفَّاظُ : مُحَمَّدُ بْنُ إِسْمَاعِیلَ الْبُخَارِيُّ وَغَیْرُہ،، عَلٰی أَنَّہ، أَخْطَأَ فِي ذٰلِکَ، فَقَدْ رَوَاہُ الْعَلَاءُ بْنُ صَالِحٍ، وَمُحَمَّدُ بْنُ سَلَمَۃَ بْنِ کُہَیْلٍ، عَنْ سَلَمَۃَ، بِمَعْنٰی رِوَایَۃِ سُفْیَانَ .
“The consensus of the memorizers like Imam Bukhari, may Allah have mercy on him, is that Imam Shu’bah, may Allah have mercy on him, made a mistake in narrating this Hadith. This narration was also reported by ‘Alaa ibn Saleh and Muhammad ibn Salamah ibn Kaheel, may Allah have mercy on them, and they are in agreement with Imam Sufyan al-Thawri, may Allah have mercy on him.”
Hafiz Nawawi, may Allah have mercy on him, writes:
وَاتَّفَقَ الْحُفَّاظُ عَلٰی غَلَطِہٖ فِیہَا .
“The memorizers of Hadith agree that Imam Shu’bah, may Allah have mercy on him, erred in this Hadith.”
It is established with mutawatir (continuous) narration from Imam Shu’bah, may Allah have mercy on him, that
کَانَ سُفْیَانُ أَحْفَظَ مِنِّي .
“Sufyan was a greater memorizer than me.”
Imam Abu al-Fadl al-Abbas al-Duri says that I heard Yahya ibn Ma’in say:
لَیْسَ أَحَدٌ یُّخَالِفُ سُفْیَانَ الثَّوْريَّ إِلَّا کَانَ الْقَوْلُ قَوْلَ سُفْیَانَ قُلْتُ وَشُعْبَۃُ أَیْضًا إِنْ خَالَفَہ، قَالَ نَعَمْ .
“If anyone disagrees with Sufyan al-Thawri, then Sufyan al-Thawri is preferred. I said: Even if Shu’bah disagrees? He said: Yes, even then.”
Imam Yahya ibn Sa’id Qattan, may Allah have mercy on him, says:
لَیْسَ أَحَدٌ أَحَبَّ إِلَيَّ مِنْ شُعْبَۃَ وَلَا یَعْدِلُہ، أَحَدٌ عِنْدِي، وَإِذَا خَالَفَہ، سُفْیَانُ أَخَذْتُ بِقَوْلِ سُفْیَانَ .
“I have no one more beloved than Shu’bah. I do not consider anyone his equal, but when Shu’bah and Sufyan al-Thawri differ, I take the statement of Sufyan al-Thawri.”
Imam Shu’bah himself, may Allah have mercy on him, says:
إِذَا خَالَفَنِي سُفْیَانُ فِي حَدِیثٍ فَالْحَدِیثُ حَدِیثُہ، .
“If Sufyan opposes me in hadith, then his statement will be accepted.”
Second Reason:
Abu al-Walid al-Tayalisi, may Allah have mercy on him, states words in agreement with the narration of Sufyan from Imam Shu’bah, may Allah have mercy on him. Sayyiduna Wa’il ibn Hujr, may Allah be pleased with him, says:
أَنَّہ، صَلّٰی خَلْفَ النَّبِيِّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ، فَلَمَّا قَالَ : وَلَا الضَّالِّینَ، قَال آمِینَ، رَافِعًا بِّہَا صَوْتَہ، .
“They prayed behind the Prophet Muhammad, peace be upon him, and when he said ‘ و لا لضالین’, they said Ameen aloud.”
Imam Al-Bayhaqi, may Allah have mercy on him, has declared its chain “authentic.”
He also states:
وَیَحْتَمِلُ أَنْ یَّکُونَ شُعْبَۃُ رَحِمَہُ اللّٰہُ تَنَبَّہَ لِذٰلِکَ فَعَادَ إِلَی الصَّوَابِ فِي مَتْنِہٖ .
“It is possible that Imam Shu’bah, may Allah have mercy on him, realized his mistake and corrected the text.”
Two students of Imam Shu’bah, Wahb ibn Jarir, may Allah have mercy on him, and Abdus-Samad ibn Abdus-Samad, may Allah have mercy on him, narrated this hadith, but they did not mention the words “khafad” or “akhfa,” rather they said: ‘Ameen; the Prophet Muhammad, peace be upon him, said Ameen.’
Imam Ibn Hibban, may Allah have mercy on him, has given ”باب ان یجہر بامین” on this. It should be noted that there are two evidences for Sufyan’s narration. There is no witness for Shu’bah’s narration. Imam Tahawi Hanafi, may Allah have mercy on him, writes:
وَإِنَّمَا أُتِيَ شُعْبَۃُ فِي ذٰلِکَ لِـأَنَّہ، کَانَ یُحَدِّثُ مِنْ حِفْظِہٖ وَلَا یَرْجِعُ إِلٰی کِتَابِہٖ وَیُحَدِّثُ بِمَعَانِي مَا سَمِعَ لَا بِأَلْفَاظِہِ الَّتِي سَمِعَہَا مِمَّنْ حَدَّثَہُ؛ إِذْ کَانَ ذٰلِکَ مِمَّا یَعْجِزُ عَنْہُ وَلَمْ یَکُنْ فَقِیہًا فَیُرَدُّ ذٰلِکَ إِلَی الْفِقْہِ حَتّٰی تَتَمَیَّزَ مَعَانِیہِ فِي قَلْبِہٖ کَمَالِکٍ وَّالثَّوْرِيِّ .
“Shu’bah here made a mistake. He used to narrate from memory, not referring to the book. Along with that, he narrated the meaning, not the exact words of the hadith, because he was not a jurist. Therefore, when one is unable to understand the meaning of a hadith, one should refer to the jurists, like Imam Malik and Imam Sufyan Thawri.”
Hafiz Ibn Hajar, may Allah have mercy on him, writes:
وَقَدْ رُجِّحَتْ رِوَایَۃُ سُفْیَانَ بِمُتَابَعَۃِ اثْنَیْنِ لَہ، بِخِلَافِ شُعْبَۃَ فَلِذٰلِکَ جَزَمَ النُّقَّادُ بِأَنَّ رِوَایَتَہ، أَصَحُّ .
“Two narrators have also followed Imam Sufyan Thawri, may Allah have mercy on him, whereas no one has followed Shu’bah. Therefore, the critics of hadith have decisively declared the narration of Sufyan Thawri, may Allah have mercy on him, as more authentic.”
Doubt Number 1:
Wa’il bin Hujr, may Allah be pleased with him, says:
رَأَیْتُ رَسُولَ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ حِینَ فَرَغَ مِنَ الصَّلَاۃِ حَتّٰی رَأَیْتُ خَدَّہ، مِنْ ہٰذَا الْجَانِبِ وَمِنْ ہٰذَا الْجَانِبِ وَقَرَأَ (غَیْرِ الْمَغْضُوبِ عَلَیْہِمْ وَلَا الضَّالِّینَ)(الفاتحۃ : ٧) فَقَالَ : آمِینَ یَمُدُّ بِہَا صَوْتَہ، مَا أَرَاہُ إِلَّا یُعَلِّمُنَا .
“The Messenger of Allah, peace and blessings be upon him, finished the prayer. I looked at his right and left cheeks, then he said: (غَیْرِ الْمَغْضُوبِ عَلَیْہِمْ وَلَا الضَّالِّینَ) and said ‘Ameen’ aloud. In my opinion, the Prophet, peace be upon him, wanted to teach us.”
Comment:
The most severe is “weak”:
① The author Muhammad bin Ahmad bin Hammad Abu Bishr Dulabi is “weak.”
② Al-Hasan bin Atiyah is “weak.”
③ Yahya bin Salamah bin Kahil is unanimously considered defective; Imam Ibn Numayr, Imam Ibn Hibban, Imam Darqutni, Imam Nasai, Imam Yahya bin Ma’in, Imam Abu Hatim Razi, Imam Tirmidhi, Imam Ajli, Imam Bukhari, Hafiz Ibn Sa’d, Hafiz Abu Ali Tusi, Imam Hakim, and others have declared him defective.
Hafiz Haithami, may Allah have mercy on him, writes:
ضَعَفَّہُ الْجُمْہُورُ .
“The majority have called him weak.”
Hafiz Zarkashi, may Allah have mercy on him, writes:
ضَعَّفَہُ الْجُمْہُورُ .
“The majority have called him weak.”
Doubt Number 2:
Sayyiduna Wa’il bin Hujr, may Allah be pleased with him, narrates:
رَأَیْتُ رَسُولَ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ دَخَلَ فِي الصَّلَاۃِ، فَلَمَّا فَرَغَ مِنْ فَاتِحَۃِ الْکِتَابِ قَالَ : آمِینَ ثَلَاثَ مَرَّاتٍ .
“I saw the Messenger of Allah, peace be upon him, in prayer; when he finished Surah Al-Fatiha, he said ‘Ameen’ three times.”
Comment:
This narration is “weak and rejected” for several reasons:
① Except for
, no one has authenticated Saad bin Salat, so it remains obscure.
② Al-A’mash is “mudallis” (one who conceals the source), and there is no clarification of hearing.
③ Abu Ishaq Subai’i is also “mudallis,” clarification of hearing is required.
④ Abdul Jabbar did not hear from his father Wa’il bin Hujr, may Allah be pleased with him.
Hafiz Ibn Sa’d, may Allah have mercy on him, writes:
وَیَتَکَلَّمُونَ فِي رِوَایَتِہٖ عَنْ أَبِیہِ وَیَقُولُونَ لَمْ یَلْقَہُ .
“The muhaddithin (hadith scholars) discuss Abdul Jabbar’s narration from his father Sayyiduna Wa’il bin Hujr, may Allah be pleased with him. They say that he did not meet his father.”
Hafiz Nawawi, may Allah have mercy on him, writes:
وَإِنَّ أَئِمَّۃَ الْحَدِیثِ مُتَّفِقُونَ عَلٰی أَنَّ عَبْدَ الْجَبَّارِ لَمْ یَسْمَعْ مِنْ أَبِیہِ شَیْئًا .
“The imams of hadith agree that Abdul Jabbar did not hear anything from his father.”
Doubt Number 3:
Sayyiduna Wa’il bin Hujr, may Allah be pleased with him, states:
إِنَّہ، سَمِعَ رَسُولَ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ حَتّٰی قَالَ : رَبِّ اغْفِرْلِي، آمِینَ .
“He heard from the Messenger of Allah, peace and blessings be upon him, who said: ‘رب اغفرلی’ (May Allah forgive me.) And he said Ameen.”
Comment:
The chain of narration is “weak”:
Abu Ishaq Sabi’i is a “fabricator,” and the specification of hearing (sama’) is not mentioned.
Evidence Number 4:
Sayyida Umm al-Husayn (may Allah be pleased with her) narrates:
أَنَّہَا سَمِعْتْ رَسُولَ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ یَقْرَأُ : (مَالِکِ یَوْمِ الدِّینِ)، فَقَرَأَ حَتّٰی بَلَغَ (وَلَا الضَّالِّینَ) (الفاتحۃ:٧) قَالَ : آمِینَ .
“They heard the Prophet Muhammad (peace be upon him) recite, ‘Maliki Yawmid-Din,’ until when he reached ‘Wala ad-Dallin,’ he said ‘Ameen.'”
Evidence Number 5:
Nafi’ (may Allah have mercy on him) narrates about our master Abdullah ibn Umar (may Allah be pleased with them both):
کَانَ إِذَا کَانَ مَعَ الْإِمَامِ یَقْرَأُ بِأُمِّ الْقُرْآنِ فَأَمَّنَ النَّاسُ أَمَنَّ ابْنُ عُمَرَ، وَرَآی تِلْکَ السُّنَّۃَ .
“When you were with the Imam, he would recite Surah Al-Fatiha. People would say ‘Ameen,’ and Sayyiduna Abdullah ibn Umar (may Allah be pleased with him) would also say ‘Ameen.’ He (may Allah be pleased with him) used to call him ‘Sunt’ (listener).”
Benefit:
Usama ibn Zaid Al-Laithi is considered “Hasan al-Hadith” by the majority of the Muhaddithin. This is Al-Laithi because there is no narration from Abdullah ibn Wahb from Amri in Sahih Ibn Khuzaymah. The benefits are narrated by Yahya ibn Mu’in through the narration of Abu Bakr Marwazi. Nafi’ (may Allah have mercy on him) states:
إِنَّ ابْنَ عُمَرَ کَانَ إِذَا خَتَمَ اُمَّ الْقُرْآنَ لَا یَدَعُ آمِینَ یُؤَمِّنُ إِذَا خَتَمَہَا وَیَحُضُّہُمْ عَلٰی قَوْلِہَا وَسَمِعْتُ مِنْہُ فِي ذٰلِکَ خَبَرًا .
“Abdullah bin Umar (may Allah be pleased with him) used to say Ameen at the end of Surah Al-Fatiha and would encourage others to do so as well. I have heard this narration from him.”
Evidence Number 6:
Ikrimah, the freed slave of Ibn Abbas (may Allah be pleased with him), narrates:
أَدْرَکْتُ النَّاسَ وَلَہُمْ رَجَّۃٌ فِي مَسَاجِدِہِمْ بِآمِینَ، إِذَا قَالَ الْإِمَامُ : (غَیْرِ الْمَغْضُوبِ عَلَیْہِمْ وَلَا الضَّالِّینَ)
.
“I saw people saying Ameen in the mosque. I heard the echo of their voices when they said Ameen. This happened when the Imam said (غَیْرِ الْمَغْضُوبِ عَلَیْہِمْ وَلَا الضَّالِّینَ).”
Benefit:
Ishaq bin Mansur Kusaj (may Allah have mercy on him) says: I asked Imam Ahmad bin Hanbal (may Allah have mercy on him)?
یَجْہَرُ بِآمِینَ؟ قَالَ : إيْ لَعُمْرِي الإمَامُ وَغَیْرُ الْإِمَامِ، قَالَ إِسْحَاقُ : کَمَا قَالَ . قَالَ إِسْحَاقُ : وَأَمَّا الْجَہْرُ بِآمِینَ، فَإِنَّہ، سُنَّۃٌ مِّنَ النَّبِيِّ صَلَّی اللّٰہ عَلَیْہِ وَسَلَّمَ وَأَصْحَابِہٖ رَضِیَ اللّٰہ عَنْہُمْ مِنْ بَعْدِہٖ وَذٰلِکَ یُوَافِقُ تَأْمِینُہُمْ تَأْمِینَ الْمَلَائِکَۃِ، وَہُوَ عَلَی الْإِمَامِ أَلْزَمُ، وَعَلَیْہِ أَنْ یَجْہَرَ جَہْراً حَتّٰی یَسْمَعَ مَنْ یَلِیْہِ فَقَطْ، وَإِنْ زَادَ عَلٰی ذَلِکَ حَتّٰی یَسْمَعَ آخِرُ الصُّفُوفِ فَحَسَنٌ أَیْضاً، لِمَا ذُکِرَ عَنِ النَّبِيِّ صَلَّی اللّٰہ عَلَیْہِ وَسَلَّمَ أَنَّہ، قَالَ : آمِینَ، حَتّٰی أَسْمَعَ صَفَّ النِّسَاءِ وَہُنَّ خَلْفَ الرِّجَالِ، فَلَا یَدَعَنَّ ذٰلِکَ إِمَامٌ وَلَا مَأْمُومٌ لِحَالِ تَرْکِ النَّاسِ، أَوْ یَدَعُہُ اسْتِحْیَائً، أَوْ خَوْفاً مِّنْ أَنْ یُنْسَبَ إِلٰی مَکْرُوہٍ، فَإِنَّ اللّٰہَ عَزَّ وَجَلَّ لَا یَسْتَحْيِ مِنَ الْحَقِّ .
“Should Ameen be said loudly?” He said: Yes, by Allah, the Imam and the follower should say Ameen loudly. Imam Ishaq bin Rahwayh, may Allah have mercy on him, also used to say this. He states: Saying Ameen loudly is the Sunnah of the Holy Prophet Muhammad, peace be upon him, and the noble companions. The Ameen should correspond with the Ameen of the angels; this is more obligatory upon the Imam. Therefore, he should say it so loudly that at least those nearby can hear it. If he can make it heard to the end of the row, then that is excellent! Even the women standing behind the men should be able to hear it. People may leave it, but no Imam or follower should abandon this Sunnah. They should not leave it out of shame, fear, or any compulsion, because Allah does not feel shame from the truth.”
The Jews’ annoyance at Ameen
Evidence number 1:
Sayyiduna Anas bin Malik, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, said:
إِنَّ الْیَہُودَ یَحْسُدُونَکُمْ عَلَی السَّلَامِ وَالتَّأْمِینِ .
“Jews envy you for saying Salam and Ameen.”
Evidence Number 2:
Sayyida Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (peace be upon him) said:
مَا حَسَدَتْکُمُ الْیَہُودُ عَلٰی شَيْئٍ، مَا حَسَدَتْکُمْ عَلَی السَّلَامِ وَالتَّأْمِینِ .
“Jews do not envy you as much as they do when you say Salam and Ameen.”
Imam Ibn Khuzaymah (may Allah have mercy on him) declared this hadith authentic (Sahih), and Hafiz Mundhiri (may Allah have mercy on him) also said its chain is “Sahih.”
Hafiz Busiri (may Allah have mercy on him) says:
ہٰذَا إِسْنَادٌ صَحِیحٌ وَّرِجَالُہ، ثِقَاتٌ احْتَجَّ مُسْلِمٌ بِجَمِیعِ رُوَاتِہٖ .
“This chain is authentic; its narrators are trustworthy. Imam Muslim (may Allah have mercy on him) has accepted narration from all these narrators with evidence.”
Hafiz Iraqi (may Allah have mercy on him) writes:
وَرِجَالُہ، رِجَالُ الصَّحِیحِ .
“The narrators of this hadith are authentic.”
Ismail bin Abi Saleh is a narrator of Sahih Muslim, and the majority have authenticated him, as Hafiz Mundhiri (may Allah have mercy on him) writes:
وَقَدْ رَوٰی عَنْہُ شُعْبَۃُ وَمَالِکٌ وَّوَثَّقَہُ الْجُمْہُورِ .
“Imam Shu’bah (may Allah have mercy on him) and Imam Malik (may Allah have mercy on him) have narrated from him; the majority have declared him trustworthy.”
Hafiz Zahbi (may Allah have mercy on him) says:
وَوَثَّقَہ، نَاسٌ .
“The Muhaddithin have declared him trustworthy.”
This hadith is being narrated from him by his two students, Khalid bin Abdullah Tahan and Hammad bin Salamah; there are narrations from them via Suhail in Sahih Muslim.
Proof number 3:
Muhammad bin Ash’ath (may Allah have mercy on him) says:
دَخَلْنَا عَلٰی عَائِشَۃَ رَضِيَ اللّٰہُ عَنْہَا فَحَدَّثَتْنِي فَقَالَتْ : بَیْنَا أَنَا قَاعِدَۃٌ عِنْدَ النَّبِيِّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ إِذْ جَاءَ نَفَرٌ مِّنَ الْیَہُودِ، فَاسْتَأْذَنَ أَحَدُہُمْ فَدَخَلَ، فَقَالَ : السَّامُ عَلَیْکُمْ، فَقَالَ رَسُولُ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ : وَعَلَیْکَ، ثُمَّ دَخَلَ آخَرُ، فَقَالَ : السَّامُ عَلَیْکُمْ فَقَالَ رَسُولُ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ : وَعَلَیْکَ، فَلَمْ أَمْلِکْ نَفْسِي فقُلْتُ : بَلْ عَلَیْکُمُ السَّامُ وَفَعَلَ اللّٰہُ بِکُمْ وَفَعَلَ قَالَتْ : فَأَظُنُّ أَنَّ رَسُولَ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ تَکَلَّمَ عَلِمْتُ أَنَّہ، قَدْ وَجَدَ عَلَيَّ فَلَمَّا خَرَجُوا قَالَ لِي : مَا حَمَلَکِ عَلٰی مَا صَنَعْتِ؟ قُلْتُ : یَا رَسُولَ اللّٰہِ سَمِعْتُ الَّذِي قَالُوا فَلَمْ أَمْلِکْ نَفْسِي فَقَالَ : أَلَمْ تَرَیِنِّي قَدْ رَدَدْتُّ عَلَیْہِمْ لَمْ یَضُرَّنَا وَلَزَمَہُمْ إِلٰی یَوْمِ الْقِیَامَۃِ تَدْرِینَ عَلٰی مَا حَسَدُونَا؟ قُلْتُ : اللّٰہُ وَرَسُولُہ، أَعْلَمُ، قَال : فَإِنَّہُمْ حَسَدُونَا عَلَی الْقِبْلَۃِ الَّتِي ہُدِینَا لَہَا، وَضَلُّوا عَنْہَا وَعَلَی الْجُمُعَۃِ الَّتِي ہُدِینَا لَہَا، وَضَلُّوا عَنْہَا، وَعَلٰی قَوْلِنَا خَلْفَ الْإِمَامِ آمِینَ .
“We went to Sayyida Aisha رضي الله عنها, she narrated a hadith to us, saying: I was sitting with the Prophet Muhammad صلی اللہ علیہ وسلم when a group of Jews came. One of them asked for permission and said, ‘As-Salamu Alaikum! May death be upon you.’ The Prophet Muhammad صلی اللہ علیہ وسلم replied: ‘Wa Alaikum’ (upon you too). Umm Aisha رضي الله عنها says: I controlled my anger and said, ‘May death be upon you too, may Allah deal with you thus and thus.’ Then it occurred to me that the Prophet Muhammad صلی اللہ علیہ وسلم spoke to me, and I realized that he was displeased with me. The Jewish delegation left, and the Prophet Muhammad صلی اللہ علیہ وسلم said: ‘Why did you do that?’ I replied: ‘O Messenger of Allah, I heard their words and could not control my anger.’ The Prophet Muhammad صلی اللہ علیہ وسلم said: ‘I have already responded to them in a way that is sufficient until the Day of Judgment. Do you know why the Jews envy us?’ I said: ‘Allah and His Messenger know best.’ He said: ‘Allah gave us the Qiblah, but they were deprived of it; He gave us Friday prayer, but they were deprived of it. For these reasons and because of those who say Ameen following the Imam’s prayer.'”
Hafiz Iraqi
has called this hadith “Sahih.” According to the majority, Sulaiman bin Kathir Abdi is “Thiqah” (trustworthy). Muhammad bin Ashath, Kindi is “Hasan al-Hadith.” Imam Ibn Hibban, may Allah have mercy on him (5/352), called him “Thiqah.” Imam Ibn al-Jarood, may Allah have mercy on him (625), declared his hadith “Sahih.” Imam Hakim, may Allah have mercy on him (2/45), considered the chain of one of his hadiths “Sahih.” Hafiz Dhahabi said it is Sahih. Hafiz Bayhaqi called his chain Hasan, which is a subsidiary authentication.
The Jews are staunch enemies of Islam; they are bent on erasing the practices of the Prophet Muhammad, peace be upon him. They view every Sunnah with envy, hatred, and animosity. From these hadiths and reports, it is established that the Jews envy the saying of “Ameen” behind the Imam in prayer. Obviously, when “Ameen” is said loudly, the Jews will envy it. If it is said softly, how will the Jews know whether the Muslims said “Ameen” or not? Those who prevent or interrupt saying “Ameen” loudly or harbor hatred in their hearts towards those who say “Ameen” loudly should take heed. Even today, Masjid al-Haram and Masjid al-Nabawi resonate with “Ameen.” All Ahl al-Hadith mosques keep this Sunnah alive. We have explained this Sunnah of saying “Ameen” here with evidence so that those who quarrel with those who say “Ameen” may understand that saying “Ameen” is the Sunnah of the Messenger of Allah, peace be upon him. By keeping this Sunnah alive, they will earn the reward of both worlds.
Imam Muslim, may Allah have mercy on him (204-261 AH), says:
قَدْ تَّوَاتَرَتِ الرِّوَایَاتُ کُلُّہَا أَنَّ النَّبِيَّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ جَہَرَ بِآمِینَ، وَقَدْ رُوِيَ عَنْ وَّائِلٍ مَّا یَدُلُّ عَلٰی ذٰلِکَ .
“There are mutawatir narrations that the Prophet Muhammad ﷺ said Ameen aloud. The hadith of Sayyidna Wa’il bin Hujr رضي الله عنه also indicates this.”
Hafiz Ibn Hazm رحمه الله (484-456 AH) writes:
فَہٰذِہٖ آثَارٌ مُّتَوَاتِرَۃٌ عَنْ رَّسُولِ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ بِأَنَّہ، کَانَ یَقُولُ : آمِینَ، وَہُوَ إمَامٌ فِي الصَّلَاۃِ، یَسْمَعُہَا مَنْ وَّرَاءَ ہ،، وَہُوَ عَمَلُ السَّلَفِ .
“These are mutawatir hadiths from the Messenger of Allah ﷺ that when he was the Imam in prayer, he would say Ameen in such a way that the followers could hear it. This is the practice of the Salaf.”
Brothers! Live with love for the Sunnah. In this lies the benefit of this world and the Hereafter. Rejecting Sunnah under the pretext of religious prejudice is misfortune.
Doubts and Their Resolution
Doubt Number 1:
Sayyidna Abu Wa’il Shaqiq bin Salmah رضي الله عنه narrates:
کَانَ عُمَرُ وَعَلِيٌّ رَّضِيَ اللّٰہُ عَنْہُمَا لَا یَجْہَرَانِ بِ (بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیمِ)
وَلَا بِالتَّعَوُّذِ، وَلَا بِالتَّأْمِینِ .
“Sayyidna Umar bin Khattab رضي الله عنه and Sayyidna Ali رضي الله عنه did not say Bismillah, Ta’awwudh, and Ameen aloud.”
The chain of narration is “weak”:
Abu Saad Saeed bin Marzban, Baqqal, a Kufic narrator, is considered “weak” by the majority of hadith scholars, and he is also “a muddler.” Imam Darqutni
declared him “abandoned,” and Imam Fulas (الکامل فی ضعفاء الرجال لابن عدی) called him “weak in hadith and abandoned.” Also,
described him as “full of doubt and gross error.” Furthermore,
called him “weak,” and
said ”لایحتج بہ”.
Hafiz Haithami, may Allah have mercy on him, writes:
وَالْـأَکْثَرُ عَلٰی تَضْعِیفِہٖ .
“Most hadith scholars call him ‘weak.'”
Allama Anwar Shah Kashmiri, may Allah have mercy on him, writes:
وَالْـأَکْثَرُنَ یُجَرِّحُونَ وَالْبَعْضُ یُوَثِّقُونَہ، .
“Most hadith scholars criticize him, some authenticate him.”
Can a narration be considered authoritative if the majority declare it “weak”? That is why the chain of this statement was declared weak by Naimwi Hanafi.
Doubt Number 2:
Abu Wa’il says:
کَانَ عَلِيٌّ وَّعَبْدُاللّٰہِ لَا یَجْہَرَانِ بِبِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیمِ، وَلَا بِالتَّعَوُّذِ، وَلَا بِآمِینَ .
“Sayyiduna Ali رضي الله عنه and Sayyiduna Abdullah bin Umar رضي الله عنهما did not say Bismillah, Ta’awwudh, and Ameen aloud.”
The chain is “weak”. Abu Saeed Baqqal is considered weak and also a muddallis by the majority; the hearing is not specified.
Doubt Number 3:
Sayyiduna Abdullah bin Mas’ud رضي الله عنه says:
یُخْفِي الْـإِمَامُ ثَلَاثًا، التَّعَوُّذَ وَبِسْمِ اللّٰہِ وَآمِینَ .
“The Imam will say three things in a low voice: Ta’awwudh, Bismillah, and Ameen.”
The chain is “weak”. Regarding Abu Hamzah, the one-eyed butcher, Allama Ayni Hanafi writes:
فَہُوَ مُتَّفَقٌ عَلٰی ضُعْفِہٖ .
“There is consensus on his weakness.”
Imam Bukhari رحمه الله says:
ضَعِیفٌ وَّذَاہِبُ الْحَدِیثِ .
“The hadith is weak.”
Imam Ahmad bin Hanbal رحمه الله called it weak hadith.
It is also said to be abandoned.
Imam Yahya bin Ma’in رحمه الله says:
لَیْسَ بِشَيْءٍ لَّایُکْتَبُ حَدِیثُہ، .
“No account is to be taken of it. Its hadith should not be written.”
Imam Nasai said ”لیس بثقۃ”.
and
have said “weak,” and Imam Tirmidhi, Hafiz ‘Aqili, Imam Abu Hatim Razi, Imam Ibn HibbanS and others have criticized it. Imam Ibn ‘Adi, may Allah have mercy on him, says:
وَأَحَادِیثُہُ الَّتِي یَرْوِیہَا خَاصَّۃً عَنْ إِبْرَاہِیمَ مُحَالًا یُّتَابَعُ عَلَیْہَا.
“It is impossible to follow its narration from Ibrahim specifically.”
This narration is also from Ibrahim al-Nakha’i. Ibrahim is a mudallis (one who conceals a defect in the chain) in this narration.
Warning:
and
mention that
إِنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ : یُخْفِي الْـإِمَامُ أَرْبَعًا، التَّعَوُّذُ، وَبِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیمِ ، وَآمِینَ ، وَرَبَّنَا لَکَ الْحَمْدُ .
“Our master ‘Umar ibn al-Khattab, may Allah be pleased with him, said that the Imam should recite Ta‘awwudh, بسم اللہ, Ameen, and ربنا ولک الحمد slowly.”
This is a statement without a chain (weak), therefore it is not worthy of attention. Allama Abdul Ha’i Lakhnawi, Hanafi (1304 AH) has written beautifully:
قُلْتُ : لَقَدْ طُفْنَا کَمَا طُفْتُمْ سِنِینًا بِّہٰذَا الْبَیْتِ طُرًّا جَمِیعُنَا فَوَجَدْنَا بَعْدَ التَّأَمُّلِ وَالْـإِمْعَانِ أَنَّ الْقَوْلَ بِالْجَہْرِ بِآمِینَ ہُوَ الْـأَصَحُّ لِکَوْنِہٖ مُطَابِقًا لِّمَا رُوِيَ عَنْ سَیِّد بَنِي عَدْنَانَ، وَرِوَایَۃُ الْخَفْضِ عَنْہُ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ ضَعِیفَۃٌ لَّا تُوَازِي رِوَایَاتِ الْجَہْرِ وَلَوْ صَحَّتْ وَجَبَ أَنْ تُحْمَلَ عَلٰی عَدَمِ الْقَرْعِ الْعَنِیفِ کَمَا أَشَارَ إِلَیْہِ ابْنُ الْہَمَّامِ وَأَيُّ ضَرُورَۃٍ دَاعِیَۃٍ إِلٰی حَمْلِ رِوَایَاتِ الْجَہْرِ عَلٰی بَعْضِ الْـأَحْیَانِ أَوِالْجَہْرِ لِلتَّعْلِیمِ مَعَ عَدَمِ وُرُودِ شَيْءٍ مِّنْ ذٰلِکَ فِي رِوَایَۃٍ وَالْقَوْلُ بِأَنَّہ، کَانَ فِي ابْتِدَاءِ الْـأَمْرِ أَضْعَفُ لَـأَنَّ الْحَاکِمَ قَدْ صَحَّحَہ، مِنْ رِّوَایَۃِ وَائِلِ بْنِ حَجَرٍ وَہُوَ إِنَّمَا أَسْلَمَ فِي أَوَاخِرِ الْـأَمْرِ کَمَا ذَکَرَہُ ابْنُ حَجَرٍ فِي فَتْحِ الْبَارِي وَأَمَّا أَثَرُ إِبْرَاہِیمَ النَّخْعِيِّ وَنَحْوِہٖ فَلَا تُوَازِي الرِّوَایَاتِ الْمَرْفُوعَۃَ .
“I say: We, like you, have traveled this desert for many years. We have become familiar with every corner of it. After extreme scrutiny and contemplation, we have reached the conclusion that saying Ameen aloud is correct, because it aligns with the hadiths of the leader of the children of Adnan, the Prophet Muhammad ﷺ. The narrations of Ameen said silently from the Prophet ﷺ are weak and not on par with the authentic narrations. Even if they were authentic, their meaning would be that the voice should not be very loud, but rather somewhat soft. Ibn Hummam, may Allah have mercy on him, also intended to convey this meaning. There is no need to interpret the narrations of Ameen aloud as meaning that Ameen aloud was sometimes said or taught, because there is no evidence for that. Declaring Ameen aloud as a practice from the early days of Islam is a very weak argument, because Imam Hakim, may Allah have mercy on him, has authenticated the narration of Sayyidna Wail bin Hujr, may Allah be pleased with him, and Hafiz Ibn Hajar, may Allah have mercy on him, explicitly stated in Fath al-Bari that Wail bin Hujr, may Allah be pleased with him, embraced Islam in the final years of the Prophet Muhammad’s ﷺ life. As for the reports of Ibrahim al-Nakha’i, may Allah have mercy on him, and others, they hold no status compared to the authentic elevated hadiths.”
He also says:
وَالْـإِنْصَافُ أَنَّ الْجَہْرَ قَوِيٌّ مِّنْ حَیْثُ الدَّلِیلِ .
“Justice is that the arguments in favor of saying Ameen aloud are strong.”
Brothers! Why are you deprived of such a beloved Sunnah? Hazrat Rashid Ahmad Gangohi Sahib says:
“Whoever says Ameen aloud and raises hands etc. out of love for the Sunnah without any mischief or corruption, I do not consider him bad.”
O Allah! Creator of the earth and the heavens! You know that we raise hands and say Ameen aloud because of the love for Your beloved Muhammad, the Messenger of Allah, peace be upon him.
Hazrat Ashraf Ali Thanwi writes:
“Indeed, saying Ameen aloud is Sunnah.”
He also says:
“Here, a student of the Shafi’i school came, from the Mohalla community. His language was … He used to say Ameen aloud in prayer, but in a low and muffled voice, perhaps due to the etiquette here. He was told that he should not cause the Sunnah to be abandoned because of him. Say Ameen without hesitation.”
The prayer is that Allah, the Lord of Glory, grants us the ability to value the beloved Sunnah of the Noble Prophet ﷺ.
Allama Ibn Abidin Hanafi (1198-1252 AH) narrates:
إِذَا صَحَّ الْحَدِیثُ وَکَانَ عَلٰی خِلَافِ الْمَذْہَبِ عُمِلَ بِالْحَدِیثِ، وَیَکُونُ ذٰلِکَ مَذْہَبَہ،، وَلَا یَخْرُجُ مُقَلِّدُہ، عَنْ کَوْنِہٖ حَنَفِیًّا بِّالْعَمَلِ بِہٖ .
“A hadith may be authentic, but if it contradicts the madhhab, then the madhhab will be followed and that will be considered its religion. By doing this, a person does not leave the Hanafi school but remains a follower.”
Ibn Abi Layla, the famous jurist and judge of Kufa, Abu Abdur Rahman Muhammad ibn Abdur Rahman ibn Abi Layla (148 AH), is considered “weak and poor in memory” by the majority of hadith scholars.
① Hafiz Nawawi, may Allah have mercy on him (631-676 AH), writes:
وَقَدِ اتَّفَقُوا عَلٰی تَضْعِیفِ مُحَمَّدِ ابْنِ أَبِي لَیْلٰی، وَأَنَّہ، لَا یُحْتَجُّ بِرِوَایَتِہٖ، وَإِنْ کَانَ إمَامًا فِي الْفِقْہِ .
“There is consensus on the weakness of Muhammad ibn Abdur Rahman ibn Abi Layla. His narration is not authoritative, although he was an imam in fiqh.”
② Hafiz Ibn Hajar, may Allah have mercy on him (773-852 AH), states:
وَہُوَ ضَعِیفٌ، اتَّفَقُوا عَلٰی ضُعْفِ حَدِیثِہٖ مِنْ قِبَلِ حِفْظِہٖ .
“He is weak. There is consensus among the muhaddithin that his hadith is weak because he was poor in memory.”
He also says:
وَہُوَ ضَعِیفٌ سَيِّءُ الْحِفْظِ .
“Weak, poor in memory.”
③ Hafiz Haithami, may Allah have mercy on him (735-804 AH), states:
فِیہِ کَلَامٌ کَثِیرٌ .
“They have many severe wounds.”
④ Hafiz Mundhiri, may Allah have mercy on him (581-656 AH), says:
صَدُوقٌ إِمِامٌ ثِقَۃٌ رِدِيءُ الْحِفْظِ کَثِیرًا، کَذَا قَالَ الْجُمْہُورُ فِیہِ .
“He was a truthful, trustworthy Imam. (Later) his memory deteriorated severely, this is what the majority of the Muhaddithin say.”
⑤ Hafiz Ibn Kathir, may Allah have mercy on him (700-774 AH), says:
سِيِّءُ الْحِفْظِ لَا یُحْتَجُّ بِہٖ عِنْدَ أَکْثَرِہِمْ .
“He has good memory. Most Muhaddithin say that his narration is not reliable.”
⑥ Hafiz Busiri, may Allah have mercy on him (762-840 AH), says:
ضَعَّفَہُ الْجُمْہُورُ .
“The majority have declared him weak.”
⑦ Muhammad bin Muflih, Maqdisi, may Allah have mercy on him (708-763 AH), writes:
ضَعَّفَہُ الْـأَکْثَرُ .
“The majority have declared him weak.”
⑧ Abu al-Hasan Muhammad bin Abdul Hadi, Sindhi, Hanafi (d. 1138 AH), says:
ضَعَّفَہُ الْجُمْہُورُ .
“The majority of the Imams have declared him weak.”
⑨ Janab Anwar Shah Kashmiri Sahib writes:
فَہُوَ ضَعِیفٌ عِنْدَہ، کَمَا ذَہَبَ إِلَیْہِ الْجُمْہُورُ .
“He is weak according to the majority.”
⑩ Muhammad Yusuf Banuri Sahib writes:
وَبِالْجُُمْلَۃِ، الْجُمْہُورُ عَلٰی تَضْعِیفِہٖ .
“The conclusion is that the majority call him weak.”
Ibn Qaisarani, may Allah have mercy on him (445-507 AH), says:
وَأَجْمَعُوا عَلٰی ضُعْفِہٖ .
“There is consensus on their weakness.”
Note:
Initially, according to the majority, they were “weak,” but later there was consensus on their weakness and poor memory.
Critics
Hajjaj, may Allah have mercy on him (d. 160 AH), says:
أَفَادَنِي ابْنُ أَبِي لَیْلٰی أَحَادِیثَ فَإِذَا ہِيَ مَقْلُوبَۃٌ .
“Ibn Abi Layla narrated to me hadiths in which there was alteration and substitution.”
He also says:
مَا رَأَیْتُ أَحَدًا أَسْوَأَ حِفْظًا مِّنِ ابْنِ أَبِي لَیْلٰی .
“I have never seen anyone with a worse memory than Ibn Abi Layla.”
Ahmad bin Yunus states:
کَانَ زَائِدَۃُ لَا یَرْوِي عَنِ ابْنِ أَبِي لَیْلٰی وَکَانَ قَدْ تُرِکَ حَدِیثُہ، .
“Zaidah bin Qudamah (d. 161 AH) did not narrate from him; he abandoned his hadith.”
Yahya bin Ya’li, Al-Muharibi (d. 216 AH), states:
طَرَحَ زَائِدَۃُ حَدِیثَ ابْنِ أَبِي لَیْلٰی .
“Zaidah abandoned the hadith of Ibn Abi Layla.”
Salmah bin Kahil, may Allah have mercy on him (d. 121 AH), says:
مَا ذَنْبِي إِنْ کَانَ یَکْذِبُ عَلَيَّ .
“Ibn Abi Layla lies about me, so what is my fault in this?”
Imam Yahya ibn Ma’in, may Allah have mercy on him (158-233 AH), says:
ضَعِیفٌ .
“Weak.”
He also says:
مَا کَانَ یُثَبَّتُ فِي الْحَدِیثِ .
“He was not trustworthy in hadith.”
Furthermore, he says:
سَيِّءُ الْحِفْظِ جِدًّا .
“He had an extremely poor memory.”
Imam Ahmad ibn Hanbal, may Allah have mercy on him (241-264 AH), says:
ضَعِیفٌ .
“He is weak.”
He also says:
کَانَ سَيِّءَ الْحِفْظِ مُضَطْرَبَ الْحَدِیثِ .
“Poor memory, confused in hadith.”
Furthermore, he says:
لَایُحْتَجُّ بِحَدِیثِہٖ .
“His hadith cannot be used as evidence.”
Imam Abdullah ibn Ahmad ibn Hanbal, may Allah have mercy on him, asked his honorable father Ahmad ibn Hanbal, may Allah have mercy on him, about Matar Warraq, and he said:
کَانَ یَحْییَ بْنُ سَعِیدٍ (الْقَطَّانُ) یُشَبِّہُ مَطَرًا بِّابْنِ أَبِي لَیْلٰی مِنْ سُوءِ الْحِفْظِ .
“Yahya ibn Sa’id Qattan, may Allah have mercy on him, considered Matar and Ibn Abi Layla similar in having poor memory.”
Imam Bukhari, may Allah have mercy on him (194-256 AH), writes:
اِبْنُ أَبِي لَیْلٰی ہُوَ صَدُوقٌ، وَلَا أَرْوِي عَنْہُ لِـأَنَّہ، لَا یَدْرِي صَحِیحَ حَدِیثِہٖ مِنْ سَقِیمِہٖ، وَکُلُّ مَنْ کَانَ مِثْلَ ہٰذَا فَلَا أَرْوِي عَنْہُ شَیْئًا .
“He is truthful. I do not take narration from him because he does not distinguish between authentic and weak, and I do not take narration from such narrators.”
Imam Tirmidhi, may Allah have mercy on him (209-279 AH), states:
قَدْ تَّکَلَّمَ بَعْضُ أَہْلِ الْعِلْمِ فِي ابْنِ أَبِي لَیْلٰی مِنْ قِبَلِ حِفْظِہٖ .
“Some scholars have spoken against Ibn Abi Layla due to the deterioration of his memory.”
Imam Nasai, may Allah have mercy on him (215-303 AH), says:
لَیْسَ بِالْقَوِّيِّ فِي الْحَدِیثِ سَیِّءُ الْحِفْظِ .
“He was not very strong in hadith, he was weak in memorization.”
He also says:
سَیِّءُ الْحِفْظِ کَثِیرُ الْخَطَإِ .
“He was weak in memorization and made many mistakes.”
Imam Abu Hatim Razi, may Allah have mercy on him (185-277 AH), states:
مَحَلُّہُ الصِّدْقُ کَانَ سَیِّءَ الْحِفْظِ شَغَلَ بِالْقَضَاءِ فَسَاءَ حِفْظُہ، لَا یُتَّہَمُ بِشَیْءٍ مِّنَ الْکَذِبِ، إِنَّمَا یُنْکَرُ عَلَیْہِ کَثْرَۃَ الْخَطَإِ یُکْتَبُ حَدِیثُہ، وَلَا یُحْتَجُّ بِہٖ، وَابْنُ أَبِي لَیْلٰی وَحَجَّاجُ بْنُ أَرْطَاۃَ مَا أَقْرَبَہُمَا .
“He was truthful, but when he was appointed as a judge, his memory deteriorated. He is not accused of lying, but he is accused of frequent mistakes. His hadith can be written down but not used as evidence. How much similarity there is between Ibn Abi Layla and Hajjaj bin Arta!”
Imam Abu Zur’ah Razi, may Allah have mercy on him (200-264 AH), says:
فَہُوَ صَالِحٌ لَّیْسَ ہُوَ أَقْوٰی مَا یَکُونُ .
“He was a pious man, but not strong in the field of Hadith.”
He has also been called “a noble man.”
Imam Ibn Hibban, may Allah have mercy on him (d. 354 AH), says:
کَانَ رَدِيءَ الْحِفْظِ کَثِیرَ الْوَہْمِ فَاحِشَ الْخَطَإِ یَرْوِي الشَّيْءَ عَلَی التَّوَہُّمِ وَیُحَدِّثُ عَلَی الْحُسْبَانِ فَکَثُرَ الْمَنَاکِیرُ فِي رِوَایَتِہٖ فَاسْتَحَقَّ التّرْکَ، تَرَکَہ، أَحْمَدُ بْنُ حَنْبَّلٍ وَّیَحْیَی بْنُ مَعِینٍ .
“He had a poor memory. He made many mistakes in narration. He committed obscene errors. He narrated Hadith from a fragment. There are so many rejected narrations in his transmission that he is to be abandoned. Imam Ahmad ibn Hanbal, may Allah have mercy on him, and Yahya ibn Ma’in, may Allah have mercy on him, abandoned him.”
Note:
Hafiz Al-Dhahabi, may Allah have mercy on him (673-748 AH), writes:
لَمْ نَرَھُمَا تَرَکَاہُ بَلْ لَّیَّنَا حَدِیثَہ، .
“We do not consider that he declared Ibn Abi Layla abandoned, rather he only declared his Hadith weak.”
Imam Ibn ‘Adi, may Allah have mercy on him (277-365 AH), says:
وَہُوَ مَعَ سُوءِ حِفْظِہٖ یُکْتَبُ حَدِیثُہ، .
“Despite being weak in memory, his Hadith will be written in (Shawahid wa I’tibar).”
Imam Ibn Khuzaymah, may Allah have mercy on him (233-311 AH), says:
لَیْسَ بِالْحَافِظِ وَإِنْ کَانَ فَقِیہًا عَالِمًا .
“The jurist and scholar they were, but they were not memorizers.”
Imam Darqutni, may Allah have mercy on him (306-385 AH), says:
ثِقَۃٌ فِي حِفْظِہٖ شَيْءٌ .
“They were trustworthy in justice, but weak in memorization.”
He also says:
رِدِيءُ الْحِفْظِ کَثِیرُ الْوَہْمِ .
“They had poor memories and were often doubtful.”
Furthermore, he says:
لَیْسَ بِالْحَافِظِ .
“They were not memorizers.”
He further states:
کَانَ سَيِّءَ الْحِفْظِ .
“They had poor memories.”
(17) Imam Tahawi, Hanafi, may Allah have mercy on him (238-321 AH), says:
مُضْطَرِبُ الْحِفْظِ جِدًّا .
“There was severe disturbance in memorization.”
Imam Ya’qub ibn Sufyan Fasawi, may Allah have mercy on him (d. 277 AH), says:
فَقِیہٌ، ثِقَۃٌ، عَدْلٌ، وَفِي حَدِیثِہٖ بَعْضُ الْمَقَالَۃِ، لَیِّنُ الْحَدِیثِ .
“In himself, he is trustworthy, a jurist, and just. There is some weakness in his hadith, indeed his hadith is weak.”
Hafiz Juzjani, may Allah have mercy on him (259 AH), says:
وَاہِي الْحَدِیثِ سَيِّءُ الْحِفْظِ .
“He was weak in hadith and had a poor memory.”
Imam Ibn Shahin, may Allah have mercy on him (297-385 AH), says:
لَیْسَ بِذَاکَ الْقَوِيِّ .
“He was not proficient in hadith.”
Imam Abu Abdullah Hakim, may Allah have mercy on him (321-405 AH), says:
یُنْسَبُ إِلٰی سُوءِ الْحِفْظِ .
“He was found to be poor in memorization.”
He also says:
فَلَوْلَا مَا ظَہَرَ مِنْ ہٰذِہِ الْـأَوْہَامِ لَمَا نَسَبَہ، أَئِمَّۃُ الْحَدِیثِ إِلٰی سُوءِ الْحِفْظِ .
“If misconceptions did not arise, the Imams of Hadith would not have called them ‘Sayi al-Hifz’ (weak in memory).”
Imam Bayhaqi, may Allah have mercy on him (384-458 AH), says:
وَہُوَ أَسْوَأُ حَالًا عِنْدَ أَہْلِ الْمَعْرِفَۃِ بِالْحَدِیثِ مِنْ یَّزِیدَ بْنِ أَبِي زِیَادٍ .
“In the view of the Imams who were knowledgeable in Hadith, they were in a worse position than Yazid ibn Abi Yazid.”
He also says:
غَیْرُ قَوِيِّ فِي الْحَدِیثِ .
“They are not strong in Hadith.”
Furthermore, he says:
وَإِنْ کَانَ فِي الْفِقْہِ کَبِیرًا فَہُوَ ضَعِیفٌ فِي الرِّوَایَۃِ؛ لِسُوءِ حِفْظِہٖ؛ وَکَثْرَۃِ أَخْطَائِہٖ فِي الْـأَسَانِیدِ وَالْمُتُونِ وَمُخَالَفَتِہِ الْحُفَّاظَ فِیہَا وَاللّٰہُ یَغْفِرُ لَنَا وَلَہ، .
“Although they were great jurists, they were weak in narration because their memory was defective. Numerous mistakes occurred in chains and texts, and the narrations contradicted the memorizers and scholars of Hadith. May Allah forgive us and them.”
He also says:
کَانَ سَيِّءَ الْحِفْظِ کَثِیرَ الْوَہْمِ .
“They were weak in memory and prone to many misconceptions.”
Abu Abdullah Muhammad ibn Ishaq ibn Saeed ibn Ismail Saadi al-Harawi, may Allah have mercy on him (died around 285 AH), says:
یَسْتَحِقُّ أَنْ یُّتْرَکَ حَدِیثُہ، .
“They were unworthy of having their Hadith accepted.”
Abu Ahmad Hakim, may Allah have mercy on him (285-378 AH), says:
عَامَّۃُ أَحَادِیثِہٖ مَقْلُوبَۃٌ .
“Most of their Hadith were reversed (incorrectly transmitted).”
Allama Ibn Hazm, may Allah have mercy on him (384-456 AH), said “weak.”
Hafiz Ibn Jawzi, may Allah have mercy on him (508-597 AH), said “weak, hadith is unstable.”
Allama Abdul Haq Ashbili, may Allah have mercy on him (510-581 AH), says:
وَہُوَ ضَعِیفٌ .
“They are weak.”
Hafiz Ibn Al-Qattan, Al-Fasi, may Allah have mercy on him (562-628 AH), says:
سَيِّءُ الْحِفْظِ وَہُُوَ یُضَعَّفُہ، وَیُضَعَّفُ بِہٖ .
“They have poor memory. That is why they are considered weak. Because of them, the hadiths became weak.”
Hafiz Nawawi, may Allah have mercy on him (631-676 AH), said “weak.”
Hafiz Abu Abdullah Muhammad bin Abdul Wahid Al-Maqdisi, may Allah have mercy on him (643 AH), says:
وَالِاضْطِرَابُ فِیہِ مِنِ ابْنِ أَبِي لَیْلٰی لِـأَنَّہ، کَانَ سَيِّءَ الْحِفْظِ .
“There is confusion here because of Ibn Abi Layla, as he had poor memory.”
Hafiz Al-Dhahabi, may Allah have mercy on him (673-748 AH), said “weak.”
On the contrary, he says:
وَکَانَ صَدُوقًا جَائِزَ الْحَدِیثِ .
“He was truthful and acceptable in hadith.”
He further says:
حَدِیثُہ، فِي وَزْنِ الْحَسَنِ وَلَا یَرْتَقِي إِلَی الصَّحَّۃِ لِـأَ نَّہ، لَیْسَ بِالْمُتْقِنِ عِنْدَہُمْ .
“Their hadith is of good grade, however, it cannot be called authentic because it was not precise according to the hadith scholars.”
Both these opinions will be rejected or the weakening opinion in accordance with the majority will prevail; how can a hadith be good if it is not precise?
Hafiz Iraqi, may Allah have mercy on him (725-806 AH), said “Sae’ al-Hifz” (good memorization).
Hafiz Ibn Hajar, may Allah have mercy on him, said “Weak.”
Hafiz Zailai Hanafi said “Weak.”
Allama Ibn Rajab, may Allah have mercy on him (736-795 AH), states:
ضَعِیفٌ لِّسُوءِ حِفْظِہٖ .
“They are weak due to poor memorization.”
He also says:
ہُوَ صَدُوقٌ لَّا یُتَّہَمُ بِتَعَمُّدِ الْکَذِبِ .
“They are truthful. They were not accused of deliberately lying.”
(36) Allama Ibn Turkmani Hanafi (683-750 AH) said “Mutakallim fihi” (disputed).
(37) Ahmad Qastalani (d. 923 AH) writes:
ضَعِیفٌ .
“They are weak.”
Warning 1:
Dear readers! We have presented the criticism of both the earlier and later scholars.
Warning 2:
If a narrator is unique in a narration and a trustworthy Imam declares its chain authentic, then this is a subsidiary authentication of all the narrators in that chain. If there are other chains of this narration and the Imam, considering them, declares it authentic, then this will not be considered authentication.
