Al-Qawl al-Mateen fi al-Jahr bil-Ta’meen
الحمد لله رب العالمين والصلوة والسلام على رسوله الأمين أما بعد:
There is a difference of opinion between Ahl al-Hadith and Ahl al-Ra’y regarding the issue of saying Ameen. The research of Ahl al-Hadith is that in audible prayers both the Imam and the follower should say Ameen aloud. There is consensus on saying Ameen silently in silent prayers. The view of Ahl al-Ra’y is that in audible prayers both the Imam and the follower should say Ameen silently (secretly). A scholarly and research-based review of the arguments of both sides on this issue is presented.
Introduction to Ahl al-Hadith
Sheikh al-Islam Ahmad ibn Taymiyyah al-Harrani, may Allah have mercy on him, says:
“ونحن لا نعني بأهل الحديث المقتصرين على سماعه أو كتابته أو روايته بل نعني بهم كل من كان أحق بحفظه و معرفته وفهمه ظاهرا وباطنا و اتباعه باطنا وظاهرا”
(By the term) Ahl al-Hadith, we do not mean only those people who are engaged in hearing, writing, and narrating hadith, but those who memorize (preserve) hadith, have knowledge and understanding of it, and follow it both outwardly and inwardly.
Hafiz Ibn Taymiyyah further says:
“وبهذا يتبين أن أحق الناس بأن تكون هي الفرقة الناجية أهل الحديث والسنة الذين ليس لهم متبوع يتعصبون له إلا رسول الله صلى الله عليه وسلم”
And from this it becomes clear that among the people, the ones most deserving of being the saved sect are the Ahl al-Hadith wal-Sunnah whose leader (imam) is none other than the Messenger of Allah, peace be upon him, and they strictly adhere to his commands.
Imam Thiqa Hafiz Ahmad ibn Sinan al-Qattan al-Wasiti
says:
“ليس فى الدنيا مبتدع إلا هو يبغض أهل الحديث وإذا ابتدع الرجل نزع حلاوة الحديث من قلبه”
There is no innovator in the world who does not harbor enmity towards Ahl al-Hadith, and when a person becomes an innovator, the sweetness of hadith leaves his heart.
Sheikh al-Islam Ibn Taymiyyah was asked whether Bukhari, Muslim, Abu Dawood, Tirmidhi, Nasa’i, Ibn Majah, Abu Dawood al-Tayalisi, Darimi, Bazzar, Dar Qutni, Bayhaqi, Ibn Khuzaymah, and Abu Ya’la al-Mawsili were followers (muqallid) or independent jurists (mujtahid)? He replied:
“الحمد لله رب العالمين، أما البخاري وأبو داود فإنهما كانا فى الفقه من أهل الإجتهاد وأما مسلم والترمذي والنسائي وابن ماجه وابن خزيمة وأبو يعلى والبزار ونحوهم فهم على مذهب أهل الحديث ليسوا مقلدين لواحد بعينه من العلماء”
All praise is due to Allah, Lord of the Worlds. Imam Bukhari and Abu Dawood were absolute mujtahids in jurisprudence, and Muslim, Tirmidhi, Nasa’i, Ibn Majah, Ibn Khuzaymah, Abu Ya’la, Bazzar, and others followed the methodology of Ahl al-Hadith; they did not follow any one scholar personally.
After this introduction, a brief and comprehensive review of the narrations of Ameen is presented:
First Hadith
It is narrated from Sayyiduna Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
((إذا أمن الإمام فأمنوا فإنه من وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه))
When the Imam says Ameen aloud, you should also say Ameen, because whoever’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven.
From this hadith, it is understood that the Imam should say Ameen aloud. Imam Muhammad ibn Ishaq ibn Khuzaymah al-Nisaburi
states:
“في قول النبى صلى الله عليه وسلم: ((إذا أمن الإمام فأمنوا)) مـابـان وثبت أن الإمام يجهر بـآمين، إذ معلوم عند من يفهم العلم أن النبى صلى الله عليه وسلم لا يأمر المأموم أن يقول آمين عند تأمين الإمام إلا والمأموم يعلم أن الإمام يقوله، ولو كان الإمام يسر آمين لا يجهر به لم يعلم المأموم أن إمامه قال آمين أولم يقله. ومحال أن يقال للرجل إذا قال فلان كذا فقل مثل مقالته وأنت لا تسمع مقالته، هذا عين المحال، ومالا يتوهمه عالم أن النبى صلى الله عليه وسلم يأمر المأموم أن يقول آمين إذا قاله إمامه وهو لا يسمع تأمين إمامه”
From the Prophet’s (peace be upon him) command “When the Imam says Ameen, you should also say Ameen,” it is clearly established that the Imam should say Ameen aloud because every knowledgeable person understands that the Prophet (peace be upon him) did not command the follower to say Ameen at the time of the Imam’s Ameen unless the follower hears the Imam’s Ameen. And if the Imam says Ameen silently and not aloud, the follower cannot know whether the Imam said Ameen or not. It is impossible to tell someone to say Ameen when so-and-so says it if they do not hear it. This is absolutely impossible, and no scholar can imagine that the Prophet (peace be upon him) would command the follower to say Ameen when the Imam says Ameen but the follower does not hear the Imam’s Ameen.
Several indications support Imam Ibn Khuzaymah’s statement:
1) Other Marfu’ hadiths from Sayyiduna Abu Huraira (may Allah be pleased with him) indicate that Ameen in this hadith means Ameen aloud, for example, the hadith of Na’eem al-Hijr (may Allah have mercy on him), the hadith of Ishaq ibn Ibrahim al-Zubaidi, etc.
2) It is narrated from Mansur ibn Maysarah that I prayed with Abu Huraira (may Allah be pleased with him), when he said غير المغضوب عليهم ولا الضالين he said Ameen, until we were made to hear it, and those behind him (praying) also said Ameen.
All the narrators of this report are trustworthy except Mansur ibn Maysarah (a Tabi’i). If this is not a textual corruption, then I do not know his conditions.
Regarding Khalid ibn Abi Uzza, Zafar Ahmad Thanawi writes:
”فلم أقف على ترجمته، ولكنه ثقة على قاعدة ابن حبان“
I have not found his conditions but he is trustworthy according to Ibn Hibban’s criterion.
According to the Deobandis, an unknown narrator in the third century is not much harmful. See A’laa al-Sunan
and its wording:
“والجهالة فى القرون الثلاثة لا يضر عندنا”
And being unknown in the third century is not harmful in our view.
3) The Muhaddithin have dedicated chapters on Ameen aloud in this hadith, for example:
➊ Al-Bukhari on the Imam
➋ Ibn Khuzaymah on the Imam
➌ An-Nasa’i on the Imam
➍ Ibn Majah on the Imam
4) Az-Zayn ibn Munir
said:
“والقول إذا وقع به الخطاب مطلقا حمل على الجهر”
When an address is given absolutely (without specifying silent or aloud) (without any indication), it will be understood as aloud.
5) The narrations of other Companions (may Allah be pleased with them all) also support this.
6) The actions of the Companions (may Allah be pleased with them all) also confirm the loud meaning of this hadith.
Second Hadith
Na’eem al-Hajar (the Tabi’i) رحمه الله narrates that I prayed behind Abu Hurairah رضي الله عنه. Then he recited بسم الله الرحمن الرحيم. Then he recited Surah Al-Fatiha, and when he recited ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾
, he said Ameen and the people also said Ameen. When he prostrated, he said الله اكبر, and when he rose from two rak’ahs, he said الله اكبر. Then he said: By the One in Whose hand is my soul, I am the closest to the prayer of the Messenger of Allah صلى الله عليه وسلم among you all.
This hadith has been declared authentic by the following Imams:
➊ Ibn Khuzaymah
➋ Ibn Hibban
➌ Ad-Dar Qutni
➍ Al-Hakim
➎ Adh-Dhahabi
➏ Al-Bayhaqi
➐ Al-Khatib
➑ Ibn Hajar رحمه الله
Muhammad bin Ali an-Naimawi also said about it “and its chain is authentic.”
From this hadith, it is established that the Imam and the followers say Ameen aloud.
Saeed bin Abi Hilal is trustworthy according to the narrators of the Kutub al-Sittah and the majority of the Muhaddithin, and among them, the narrator of this hadith, Khalid bin Yazid al-Masri, is unanimously trustworthy. Khalid’s narration from Saeed is found in Sahih al-Bukhari
and Sahih Muslim
, etc., which is strong evidence that Khalid’s hearing from Saeed was before the mixing (of generations). Khalid bin Yazid died
and Saeed bin Abi Hilal died
. This also shows that Khalid bin Yazid was among the early students of Saeed bin Abi Hilal al-Laithi, so his hearing from him was before the mixing of generations. Therefore, many Imams have declared this hadith authentic.
Third Hadith
Hafiz Ibn Hibban, may Allah have mercy on him, said:
“أخبرنا يحيى بن محمد بن عمرو بالفسطاط قال: حدثنا إسحاق بن إبراهيم بن العلاء الزبيدي قال: حدثنا عمرو بن الحارث قال: حدثنا عبدالله بن سالم عن الزبيدي قال: أخبرني محمد بن مسلم عن سعيد بن المسيب وأبي سلمة عن أبى هريرة رضى الله عنه قال: كان رسول الله صلى الله عليه وسلم إذا فرغ من قراءة أم القرآن رفع صوته وقال: ((آمين))”
Yahya bin Muhammad bin Amr narrated to us in Fustat (he said:) Ishaq bin Ibrahim bin Alaa Al-Zubaidi narrated to us (he said:) Amr bin Harith narrated to us, he narrated from Abdullah bin Salim from Al-Zubaidi (he said:) Muhammad bin Muslim (Al-Zuhri) narrated to me from Saeed bin Musayyib and Abi Salamah that it is narrated from Abu Hurairah, may Allah be pleased with him: “When the Messenger of Allah, peace and blessings be upon him, finished reciting Surah Al-Fatiha, he would raise his voice and say: Ameen.”
Verification of the Chain
The following Imams of Hadith have declared it authentic:
➊ Ibn Hibban
➋ Ibn Khuzaymah
➌ Al-Hakim
➍ Al-Dhahabi
➎ Al-Dar Qutni
➏ Al-Bayhaqi
➐ Ibn al-Qayyim
➑ Ibn Hajar, may Allah have mercy on him, mentioned it in Talkhis al-Habeer and remained silent.
According to Deobandi scholars, Ibn Hajar’s silence after mentioning a hadith in Talkhis is evidence of its authenticity or Hasan status; therefore, this reference is presented as proof.
No reliable Imam has declared this hadith weak.
Investigation of the Narrators
Sayyiduna Abu Hurairah (may Allah be pleased with him) is a famous jurist companion. Saeed bin Al-Musayyib and Abu Sulaymah bin Abdul Rahman are unanimously trustworthy. Muhammad bin Muslim is Imam Zahri, as is evident from the narration of Sahih Ibn Khuzaymah. He is a central narrator of the six books and his grandeur and reliability are agreed upon.
Imam Zahri rarely practiced tadlees (concealment).
Hafiz Salahuddin Al-Alai counted him in the second category whose ‘an’anah (continuous narration) was accepted by some Imams (if there was no disqualifying defect). Maulana Irshad-ul-Haq Athari has answered the objections of tadlees on Imam Zahri in Tawdih al-Kalam
.
Note: But in my research, the prevailing view is that Imam Zahri is a mudallis (one who practices tadlees), therefore this chain is weak, but it is authentic with other evidences, see: the fourth hadith etc.
Muhammad bin Al-Walid Al-Zubaidi was a narrator of Sahihayn and a trustworthy, reliable, senior companion of Zahri.
Abdullah bin Salim Al-Ashaari is a narrator of Sahih Bukhari. Bayhaqi bin Hassan and Abdullah bin Yusuf praised him. An-Nasa’i said: “There is no harm in him,” Ibn Hibban declared him trustworthy, and Darqutni also authenticated him.
Al-Dhahabi said: “He is truthful but has some errors”
. Ibn Hajar said: ”ثقة رمي بالنصب“
. The accusation of errors is rejected as will be shown later. Ibn Khuzaymah, Al-Hakim, Bayhaqi, and Ibn al-Qayyim also declared his hadith authentic and authenticated him.
In contrast, Abu Ubaid Al-Ajri narrated from Abu Dawood that he said Ali (may Allah be pleased with him) assisted in the killing of Abu Bakr and Umar (may Allah be pleased with them), and Abu Dawood used to condemn this, but this criticism is rejected for several reasons:
1. It is against the consensus.
2. It is unrelated to hadith narration but concerns ijtihadi matters.
3. According to Ajri, Abu Dawood was born in 202 AH
and according to Ajri about Abu Dawood, Abdullah bin Salim died in 79 AH.
That is, Abu Dawood was born about three and a quarter years after his death, so how could he have known this statement? Due to the break in the chain, this narration is rejected.
The author of “As’ilat Al-Ajri ‘an Abu Dawood” is Abu Ubaid Muhammad bin Uthman Al-Ajri, whose biography is unknown. The investigator Muhammad Ali Qasim Al-Omari writes:
“لم أوفق فى الحصول على عبارة صريحة فى تعديل الآجري إذلم يترجم له أحد فيما أعلم حتى يذكر مايفيد ذلك”
I have not found explicit text regarding Ajri’s authentication. To my knowledge, no one has written about his biography to mention what is known about him.
Even if this criticism had a sound chain, it would still be rejected. Sarfaraz Safdar Sahib Deobandi writes:
“According to the principles of hadith, the external or physical sect (Khariji), Mu’tazili, Murji, etc., of a trustworthy narrator does not affect his trustworthiness at all, and such narrators are abundantly present in Sahihayn.”
Amr bin Al-Harith Al-Himsi was declared trustworthy by Ibn Hibban.
Ibn Hibban, Ibn Khuzaymah, Al-Hakim, Darqutni, Bayhaqi, and Ibn al-Qayyim have authenticated or improved this hadith. Declaring a chain authentic means that every narrator in that chain is trustworthy or truthful according to the one who says it is authentic.
In contrast, Hafiz Al-Dhahabi said: ”غير معروف العدالة“
Hafiz Ibn Hajar said: “Accepted”
This criticism is rejected for several reasons:
1. It is unexplained.
2. It is against the consensus.
3. There is contradiction even in their own statements. Hafiz Al-Dhahabi himself agreed in the authentication of Amr bin Al-Harith’s hadith and Ibn Hajar remained silent.
”وإذا تعارضا تساقطا“
Therefore, it is established that Amr bin Al-Harith is trustworthy and authentic in hadith.
Ishaq bin Ibrahim bin Alaa Al-Zubaidi is a narrator of Imam Bukhari’s book ”الأدب المفرد“. Ibn Hibban mentioned him in Kitab al-Thiqat
.
ابن معين نے كها: ”لا بأس به ولكنهم يحسدونه“
Ibn Khuzaymah, Al-Hakim, Darqutni, Bayhaqi, Al-Dhahabi, and Ibn al-Qayyim have authenticated and improved his hadith and declared him trustworthy.
In contrast, it is narrated that Imam Nasa’i said: ”ليس بثقة“
Ajri narrated from Abu Dawood that Muhammad bin Awf said:
“ما أشك أن إسحاق بن زبريق يكذب” (ايضا)
Abu Dawood (through Ajri’s narration) said: “He is insignificant.”
Al-Dhahabi said: “Weak,” Ibn Hajar said: ”صدوق يهم كثيرا وأطلق محمد بن عوف أنه يكذب“
This criticism is rejected for several reasons:
1. It is against the consensus authentication.
2. Al-Dhahabi’s statement contradicts their authentication. ”وإذا تعارضا تساقطا“
3. The chain of Nasa’i’s statement is present in Tarikh Dimashq by Ibn Asakir
. The narrator of this statement is Imam Nasa’i’s son, Abdul Karim, who is mentioned in Tarikh al-Islam by Al-Dhahabi
and Al-Ansab by Al-Sam’ani
, but no authentication is mentioned, so his status is unknown. Hence, this statement is not proven from Imam Nasa’i.
4. Ajri’s integrity is unknown, so his narration from Ibn Awf and Abu Dawood is rejected.
5. This criticism is based on envy, so it is rejected.
Many great Imams narrated hadith from Ishaq bin Ibrahim, such as Ya’qub bin Sufyan Al-Farsi, Muhammad bin Yahya Al-Dhuhli, Abu Hatim Al-Razi, Uthman bin Sa’id Al-Darimi, and Bukhari, etc.
Ya’qub Al-Farsi and Imam Bukhari narrated only from trustworthy narrators.
Therefore, calling Ishaq bin Ibrahim Al-Zubaidi a liar is extremely wrong. It is established that Ishaq bin Ibrahim mentioned here is a good narrator.
Fourth Hadith
Imam Tirmidhi said:
“حدثنا بندار (محمد بن بشار) حدثنا يحيى بن سعيد وعبدالرحمن بن مهدي قالا: حدثنا سفيان عن سلمة بن كهيل عن حجر بن عنبس عن وائل بن حجر رضى الله عنه قال: سمعت النبى صلى الله عليه وسلم قرأ ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾
He said: ((Ameen)) and prolonged it with his voice (he said). In this chapter, from Ali and Abu Huraira, may Allah be pleased with them, Abu Isa said: The hadith of Wa’il bin Hujr is a Hasan hadith.”
Bandar narrated to us (he said:) Yahya bin Saeed and Abdul Rahman bin Mahdi narrated to us (they said:) Sufyan narrated from Salmah bin Kuhail from Hujr bin Anbas that Wa’il bin Hujr, may Allah be pleased with him, said: I heard the Prophet, peace be upon him, recite ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾
then say: Ameen and prolonged his voice with it. Imam Tirmidhi said: This hadith is Hasan.
Authentication of the Chain
Imam Dar Qutni said: ”هذا صحيح“
Ibn Hajar said: ”وسنده صحيح“
Al-Baghawi said: ”هذا حديث حسن“
Ibn Al-Qayyim said: ”وإسناده صحيح“
To our knowledge, no trustworthy Imam has declared this hadith weak. The later scholars have no precedence over the earlier ones.
Investigation of the Narrators
Hujr bin Anbas was trustworthy.
Salmah bin Kaheel was a narrator of the six books and trustworthy.
Sufyan Thawri was trustworthy, a memorizer, jurist, worshipper, and the Imam of the time.
He was also a mudallis (one who practices tadlis).
From him, the narration of Yahya bin Saeed al-Qattan is considered as hearing.
Imam Bukhari clarified that he did not practice tadlis from Salmah bin Kaheel.
Al-‘Alaa bin Saleh followed him.
In all copies of Sunan Abi Dawood, it is written as Ali bin Saleh. However, Imam Bayhaqi narrated this hadith from Abu Dawood with his chain naming it as Al-‘Alaa bin Saleh in Al-Khilafiyat.
Al-‘Alaa bin Saleh is considered trustworthy by the majority of scholars. Ibn Ma’in, Abu Dawood, Abu Hatim, Ibn Hibban, Ya’qub bin Sufyan, Ibn Numayr, and Al-Muhalabi have called him trustworthy.
Imam Bukhari said: ”لا يتابع (He was not followed in such and such hadith) “This criticism is unexplained.”
Ibn Madini said: “He has narrated weak hadiths.”
This criticism is rejected in comparison to the consensus of authentication.
Zahabi said: ”ثقة يغرب“ He is trustworthy and narrates rare hadiths.
Abu Zur’ah said: ”لا بأس به“
Abu Hatim’s statement: ”كان من عتق الشيعة“
I did not find this in Al-Jarh wa al-Ta’dil, and even if these words are attributed to him, they are rejected.
Hafiz Zahabi mentioned in the biography of Al-‘Alaa bin Saleh a narration from ‘An al-Minhāl bin ‘Umar and ‘Ibad bin ‘Abdullah from ‘Ali (may Allah be pleased with him) that ‘Ali said: I am Abdullah, the brother of the Messenger of Allah (peace be upon him), and the greatest truthful one… etc.
Al-‘Alaa bin Saleh is not unique in this narration; Abu Ishaq also followed him.
The original accusation in this narration is on ‘Ibad bin ‘Abdullah, a Rafidhi who is severely criticized. Hafiz Ibn Taymiyyah declared ‘Ibad’s narration as ”كذب ظاهر“ (an outright lie).
Zahabi called it a false hadith.
Therefore, Al-‘Alaa is free from the accusation in this narration.
Investigation of the Text of Sufyan Thawri’s Hadith
This narration from Sufyan has been reported by Ibn Mahdi, Yahya bin Saeed, Al-Muharibi, and Waki’ with the words ”مد بها صوته“ and ”يمد بها صوته“.
Muhammad bin Kathir, Al-Firyabi, Qabisa, and Abu Dawood Al-Hafri have narrated it with the words ”رفع بها صوته“ and ”يرفع بها صوته“, therefore both narrations are authentic and clarify each other.
The narration of Muhammad bin Kathir is present in Sunan Darimi
and Sunan Abi Dawood
. He is a narrator of the six books and considered trustworthy by the majority. Hafiz Dhahabi said: ”الحافظ الثقة“
and after quoting the criticism of Ibn Ma’in, he refuted it by saying: The person has crossed the bridge (this criticism is rejected) and to our knowledge, there is nothing objectionable about him that would render him weak.
Two trustworthy narrators have followed Muhammad bin Kathir.
① Abu Dawood Al-Hafri
in his narration uses the words ‘رفع بها صوته‘. Abu Dawood Umar bin Saad Al-Hafri was a narrator of Sahih Muslim and a trustworthy worshipper.
His student Abbas bin Muhammad Al-Doori was trustworthy and a Hafiz.
Al-Doori’s student Abu Tahir Muhammad bin Al-Hasan Al-Muhammad Abadi was trustworthy. Imam Hakim said: ”كان من أكابر المشائخ الثقات“
Dhahabi said: “He was among the prominent trustworthy scholars knowledgeable in the meanings of the revelation and in manners.” He also said: ”الإمام العلامة المفسر“
Abu Tahir Muhammad bin Muhammad bin Muhmish Al-Ziyadi Al-Shafi’i Al-Nisaburi, a student of Al-Hamd Abadi, was ”الفقيه العلامة القدوة …… الأديب“.
Dhahabi said: ”كان إمام أصحاب الحديث ومسندهم ومفتيهم“
Hakim praised him.
Bayhaqi called him ”الإمام“ and considered one of his narrations authentic.
Abdul Ghaffar bin Ismail said: ”إمام أصحاب الحديث بخراسان وفقيههم بالإتفاق بلا مدافعة“
In the discussion of Taraweeh, the people of opinion present his narration.
Abu Tahir is not unique in this narration; Hasan bin Ali bin Affan also narrated this hadith from Abu Dawood Al-Hafri.
Hasan bin Ali bin Affan is truthful.
Imam Dar Qutni and others have declared him trustworthy.
His student Abu al-Abbas Muhammad bin Ya’qub is unanimously trustworthy.
Abu al-Abbas’s student Abu Abdullah Al-Hakim, the author of Al-Mustadrak, is well-known truthful.
② Al-Firyabi narrated with the words ”يرفع صوته“.
Muhammad bin Yusuf bin Waqid Al-Firyabi was a narrator of the six books and Imam Hafiz Sheikh al-Islam.
He is considered trustworthy by the majority. Ibn Ma’in and others called him trustworthy.
Hamid bin Zanjawiyah narrated this hadith from Al-Firyabi; Hamid is trustworthy and reliable.
Hamid’s student Aki bin Muhammad bin Sa’id was a Hafiz and trustworthy Imam.
From Ibn Sa’id, Imam Dar Qutni narrates, who was unanimously trustworthy and moderate Imam.
③ Qabisa also transmitted the words ’يرفع بها صوته‘.
Tradition of the Section
The narration that Imam Shu’bah has narrated from Sulaymah bin Kaheel through the chain of Hujr bin Anbas and Alqamah bin Wa’il contradicts the narration of Sufyan al-Thawri and Al-‘Alaa bin Saleh. This narration is found in Musnad Ahmad
, Sunan Dar Qutni
, Sunan Bayhaqi
, Musnad Tayalisi
Sahih Ibn Hibban
, and Mustadrak Hakim
, among others.
From Shu’bah, Muhammad bin Ja’far and Yazid bin Zuray’ have reported the words ”أخفى بها صوته“ (You lowered your voice). Abdul Rahman bin Mahdi, Abu Dawood Tayalisi, Amr bin Marzooq, and Sulaiman bin Harb, among others, have reported the words ”خفض بها صوته“ and ”يخفض بها صوته“ (You lowered your voice).
There is a difference with Abu al-Walid al-Tayalisi; in the narration of his student Isma’il bin Ishaq al-Qadi (a highly trustworthy scholar), the words ”يخفض بها صوته“ appear. Hakim and Dhahabi have authenticated this narration. In the narration of Ibrahim bin Marzooq (the narrator), the words “raising his voice with it” appear. Ibn Marzooq’s narration is anomalous, while Isma’il al-Qadi’s narration is reliable.
From Shu’bah, Abd al-Samad and Wahb bin Jarir narrated this hadith, in which there are no words like lowering the voice, but rather the words “He said Ameen” (You said Ameen).
Hafiz Ibn Hibban dedicated a chapter ’أن يجهر بآمين‘ to this.
Abd al-Samad bin Abd al-Warith is a narrator of the six books and a truthful narrator recorded in Shu’bah’s narrations.
Wahb bin Jarir is also a narrator of the six books and trustworthy.
And the chain to both of them is completely authentic. It is clear that there is a difference among Shu’bah’s students in the narration. Shu’bah bin al-Hajjaj was a trustworthy, precise Hafiz narrator of the six books.
However, the majority of impartial hadith scholars, due to multiple observations, have declared his narration as erroneous and Sufyan’s narration as correct.
If Hakim and Hafiz Dhahabi have declared Shu’bah’s hadith authentic, then Imam Bukhari and Imam Abu Zur’ah have declared Shu’bah’s hadith erroneous and Nuri’s hadith as more authentic.
Imam Dar Qutni said:
“يقال أنه وهم فيه لأن سفيان الثوري ومحمد بن سلمة بن كهيل وغيرهما رووا عن سلمة فقالوا: ورفع صوته بآمين وهو الصواب”
Imam Bayhaqi said:
“وقد أجمع الحفاظ: محمد بن إسماعيل وغيره على أنه أخطأ فى ذلك”
Sufyan al-Thawri’s hadith has preference over Shu’bah’s narration in several respects:
1. Sufyan’s narration was followed by Al-‘Alaa bin Saleh (trustworthy), whereas Shu’bah has no follower.
2. Sufyan’s narration has two supporting witnesses, while Shu’bah’s narration has none.
Witness Number 1:
It is said that Alqamah bin Wa’il also narrated this hadithیجهر بآمين from his father Wa’il bin Hujr (may Allah be pleased with him).
Alqamah bin Wa’il is a narrator of Sahih Muslim; Ibn Sa’d and Ibn Hibban have declared him trustworthy.
It is proven by indisputable evidence that he heard hadiths from his father.
From Alqamah, Abu Ishaq (Amr bin Abdullah Al-Hamdani) is a narrator; he was a narrator of the six books and a trustworthy worshipper. In his later life, he suffered from confusion.
He was also a mudallis (one who practices tadlees).
From him, Shareek narrated this hadith; Shareek’s narration is before the confusion because he heard from him earlier.
Samaak followed Abu Ishaq.
Samaak was a narrator of Sahih Muslim and truthful; in his narration from Ukramah, there is particular confusion, and he suffered from confusion in his later life and accepted prompting.
Shareek bin Abdullah Al-Qadhi was a narrator of Sahih Muslimصدوق يخطئ كثيرا تغير حفظه منذ ولي القضاء بالكوفة وكان عادلا فاضلا عابدا شديدا على أهل البدع.
Meaning, after assuming the position of a judge, his memory weakened; narration from such a narrator in mutaba’at (following chains) can be presented when the original is sahih or hasan.
From Shareek, Aswad bin Amir (trustworthy) narrated, and from him, Ahmad bin Hanbal and others narrated this hadith.
Witness Number 2:
It is said that Abdul Jabbar bin Wa’il also narrated this hadith from his father with the meaning of “Ameen Biljahr” (saying Ameen aloud).
Abdul Jabbar bin Wa’il was a narrator of Sahih Muslim and trustworthy; his narration from his father is mursal (disconnected).
According to the Deobandis, a mursal narration is a proof.
According to other Muhaddithin, a mursal narration is weak, but it can be presented as evidence if supported and strengthened by authentic and good narrations.
From Abdul Jabbar, Abu Ishaq and others narrated this hadith; from Abu Ishaq, Zuhair, Yunus bin Abi Ishaq, Zaid bin Abi Anisah, and Abu Bakr bin Ayyash narrated this hadith.
Zuhair is trustworthy and reliable, but his hearing from Abu Ishaq is from his later years; he is a narrator of the six books.
Yunus is a narrator of Sahih Muslim and considered trustworthy and truthful by the majority, though he had some doubts. Hafiz Dhahabi said: ”بل هو صدوق ما به بأس“
Zaid was a narrator of the six books and trustworthy.
Abu Bakr bin Ayyash is considered trustworthy and truthful by the majority in the opinion of Rajj, hence his hadiths are good.
The majority of Muhaddithin have declared the narration of Shu’bah as incorrect and that of Thawri as correct. There is confusion in Shu’bah’s narration, as stated by Abu Bakr al-Athram, whereas there is no confusion in Sufyan’s narration.
The rule and principle of Muhaddithin is that whenever there is a difference between Sufyan and Shu’bah’s narration, Sufyan’s narration is preferred. Imam Bayhaqi said:
“لا أعلم إختلافا بين أهل العلم بالحديث أن سفيان وشعبة إذا اختلفا فالقول قول سفيان”
There is no disagreement among those connected with the knowledge of hadith that when there is a difference between Sufyan and Shu’bah, Sufyan’s statement will be dominant.
Yahya al-Qattan said: When Shu’bah opposes Sufyan, I take Sufyan’s statement.
That is, in the narration of hadith, also see:
The narration of Wa’il bin Hujr (may Allah be pleased with him), which has Thawri’s chain, has other companions as supporting evidence, whereas Shu’bah’s narration has no witness. The narrations of Abu Hurairah (may Allah be pleased with him) have already passed.
The Maliki Imam Tirmidhi says: In this chapter, there is also narration from Ali (may Allah be pleased with him) and Abu Hurairah (may Allah be pleased with him).
Narration of Sayyiduna Ali رضي الله عنه
Imam Ibn Majah said:
“حدثنا عثمان بن أبى شيبة: ثنا حميد بن عبدالرحمن: ثنا ابن أبى ليلى عن سلمة بن كهيل عن حجية بن عدي عن على رضى الله عنه قال: سمعت رسول الله صلى الله عليه وسلم إذا قال
، قال: آمين
Uthman bin Abi Shaybah narrated to us (he said:) Humaid bin Abdul Rahman narrated to us (he said:) Ibn Abi Layla narrated to us from Salmah bin Kaheel, from Hujayjah bin Adi, from Ali, may Allah be pleased with him, who said that I heard the Messenger of Allah, peace be upon him, when he said ﴿وَلَا الضَّالِّينَ﴾
then he said Ameen.
Imam Bayhaqi said:
﴿وَلَا الضَّالِّينَ﴾
Abu al-Husayn bin al-Fadl narrated to us (he said:) Abu al-Husayn bin Uthman narrated to us (he said:) Muhammad bin Ali narrated to us (he said:) Uthman bin Abi Shaybah narrated to us (he said:) Humaid bin Abdul Rahman al-Rawas, from Muhammad bin Abdul Rahman bin Abi Layla, from Salmah bin Kaheel, they narrated from Hujayjah bin Adi that Ali, may Allah be pleased with him, said that I heard the Messenger of Allah, peace be upon him, when he said ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾
then he said Ameen.
Verification of the Chain of Narrators
“أخبرنا أبو الحسين بن الفضل القطان ببغداد: أنبأ أبو الحسين بن عثمان المري (!): ثنا محمد بن على الوراق: ثنا عثمان بن أبى شيبة: ثنا حميد بن عبدالرحمن الرواس عن محمد بن عبدالرحمن بن أبى ليلى عن سلمة بن كهيل عن حجية بن عدي عن على رضى الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول ((آمين)) إذا قرأ
﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾
Hujaybah bin ‘Adi was declared trustworthy by Ibn Hibban and Al-Muhalabi. Al-Bushanji also authenticated him. Tirmidhi classified one of his hadiths as Hasan Sahih
.
Al-Dhahabi said: ”وهو صدوق إن شاء الله“
Ibn Hajar said: ”صدوق يخطئ“
Abu Hatim said: ”لا يحتج بحديثه شبيه بالمجهول“
Ibn Sa’d said: ”كان معروفا وليس بذاك“
Ibn al-Madini said: ”لا أعلم روى عنه إلا سلمة بن كهيل“
Ibn Hajar said: ”روى عنه الحكم بن عتيبة وسلمة بن كهيل وأبو إسحاق السبيعي“
Hakim and Dhahabi authenticated this hadith. Hakim said:
”ولم يحتجا بحجية بن عدي وهو من كبار أصحاب أمير المؤمنين على رضي الله عنه“
It is clear that Hujaybah is truthful according to the majority and his hadith is Hasan.
Salamah bin Kuhail is trustworthy. (As mentioned earlier)
Muhammad bin ‘Abdur-Rahman bin Abi Layla is considered weak by the majority, but the people of opinion (Ahl al-Ra’y) use his narration for argument.
Hamid bin ‘Abdur-Rahman al-Rawasi is trustworthy.
‘Uthman bin Abi Shaybah is a narrator of Sahihayn and Imam Ibn Hajar said:
”ثقة حافظ شهير وله أوهام وقيل كان لا يحفظ القرآن“
From them, Ibn Majah and Muhammad bin Ali al-Warraq narrated this hadith.
From this detail, it is understood that there is only one defect in this hadith (the weakness of Ibn Abi Layla).
The practice of the Companions (may Allah be pleased with them) also supports the narration of Sufyan al-Thawri. Ibn Umar (may Allah be pleased with him) and Ibn Zubair (may Allah be pleased with him) were proponents of audible Ameen. No Companion advocated silent Ameen, nor is there any authentic or Hasan chain proving secret Ameen from any Companion.
Fifth Hadith
Imam Abu Ya’la Al-Mawsili said:
“ثنا هدبة قال: ثنا هارون بن موسى النحوي عن ثابت عن ابن أم الحصين عن جدته أنها سمعت النبى صلى الله عليه وسلم يقرأ: ﴿مَالِكِ يَوْمِ الدِّينِ﴾
He recited until he reached ﴿وَلَا الضَّالِّينَ﴾
He said: Ameen”
Hadiyah narrated to us, said: Harun bin Musa Al-Nahwi narrated to us from Thabit from Ibn Umm Al-Husayn from his grandmother (Umm Al-Husayn, may Allah be pleased with her) that: I heard the Prophet ﷺ reciting ﴿مَالِكِ يَوْمِ الدِّينِ﴾
, then he recited until he reached ﴿وَلَا الضَّالِّينَ﴾
, then he said: Ameen
This chain is Hasan Lidhatah (good in itself). A brief and comprehensive introduction of the narrators is as follows:
Regarding Hudbah bin Khalid, Hafiz Ibn Hajar said:
”ثقة عابد، تفرد النسائي بتضعيفه“ He was trustworthy and devout; Imam Nasai is unique in criticizing him.
Imam Nasai’s criticism of Hudbah is not established with an authentic chain. We did not find this criticism in Kitab Al-Du’afa by Nasai or Sunan Nasai. And Allah knows best.
Hudbah is a narrator in Sahih Bukhari and Sahih Muslim and is trustworthy according to the majority of hadith scholars. Even if Imam Nasai’s criticism with an authentic chain is proven, it is rejected due to opposition to the majority.
Regarding Harun bin Musa Al-Nahwi, Hafiz Ibn Hajar said: ”ثقة مقري إلا أنه رمي بالقدر“ Trustworthy, a reciter of the Qur’an, but accused of being a Qadari (denier of predestination).
The accusation of Qadari on this narrator in the two Sahihs is rejected. Alhamdulillah.
Thabit bin Aslam Al-Banani, a narrator of the six books, was trustworthy and devout.
Ibn Umm Al-Husayn is trustworthy.
Umm Al-Husayn, may Allah be pleased with her, is a Sahabiyyah (female companion).
It is clear that this chain is Hasan Lidhatah.
Effects of the Companions
The Effect of Abdullah bin Umar (may Allah be pleased with him)
Imam Ibn Khuzaymah said:
“حدثنا محمد بن يحيى نا أبو سعيد الجعفي حدثني ابن وهب أخبرني أسامة وهو ابن زيد عن نافع عن ابن عمر رضي الله عنه: كان إذا كان مع الإمام يقرأ بأم القرآن فأمن الناس أمن ابن عمر رضى الله عنه ورأى تلك السنة”
Muhammad bin Yahya narrated to us (he said) Abu Saeed Al-Jaafi narrated to us (he said) Ibn Wahb narrated to me (he said) Usama bin Zaid narrated from Nafi that when Ibn Umar (may Allah be pleased with him) prayed behind the Imam, he would recite Surah Al-Fatiha, then when the people said Ameen, he (may Allah be pleased with him) would also say Ameen, and he considered it Sunnah.
Verification of the Chain
Nafi, the freed slave of Ibn Umar, is trustworthy, reliable, and a well-known jurist.
Usama bin Zaid (Al-Laithi Abu Zaid Al-Madani) is a narrator of Sahih Muslim and is considered trustworthy and truthful by the majority. Numerous narrations from the chain of Ibn Wahb from Usama bin Zaid from Nafi from Ibn Umar (may Allah be pleased with him) are present in Sahih Muslim.
Yahya bin Saeed, Ahmad bin Hanbal, Abu Hatim, Nasa’i, Al-Barqi, and Abu Al-Arab have criticized him. Yahya bin Ma’in, Ibn ‘Adi, Anjuli, Muslim, Ibn Hibban (وقال: يخطئ), Ibn Shaheen, and Ya’qub bin Sufyan among others have declared him trustworthy, truthful, and a correct narrator. According to Ajri’s narration, Abu Dawood considered him righteous. Al-Hakim and Abu Ali Al-Tusi declared his hadith authentic. Ibn Khuzaymah and others have authenticated his hadith.
Ibn ‘Adi said: ”يروي عنه ابن وهب نسخة صالحة. ليس بحديثه بأس“
Al-Dhahabi said: ”الإمام العالم الصدوق“
And he said: ”صدوق قوي الحديث والظاهر أنه ثقة“
Al-Busiri declared one of his hadiths authentic in Az-Zawa’id.
Imam Zail’i Hanafi declared one of his hadiths Hasan.
Ali bin Al-Madini said: ”كان عندنا ثقة“
Muhammad bin Uthman bin Abi Shaybah is trustworthy and criticisms against him are rejected.
Shams al-Haq Azimabadi (may Allah have mercy on him) narrated from Ibn Sayyid an-Nas that ”إسناده حسن“
meaning one of his narrations is Hasan in terms of chain.
In summary, he is considered trustworthy and truthful by the majority, so his hadith is Hasan.
Hafiz Dhahabi writes: ”وقد يرتقى حديثه إلى رتبة الحسن“
Hafiz Ibn Hajar said: ”صدوق يهم“
Hafiz Sahib narrates from Imam Ibn ‘Adi about a narrator:
”لم أر له متنا منكرا ربما يهم وهو حسن الحديث“
It is understood that the narrator of the narration with “Yahm” is Hasan al-Hadith (provided that his authenticators are many and the suspicion in the narration is not proven).
The principle of the Deobandis is that a narrator with multiple chains (Mukhtalif Fiih) has Hasan hadith. Zafar Ahmad Thanvi Sahib writes:
”وكذا إذا كان الراوي مختلفا فيه: وثقه بعضهم وضعفه بعضهم فهو حسن الحديث“
And Usama is also a narrator with multiple chains. Some criticized him, but most and the majority of scholars declared him trustworthy, so his hadith itself is Hasan. And Allah knows best.
Ibn Wahb is a narrator of the six books and a trustworthy Hafiz and worshipper.
Abu Sa’id (Yahya bin Sulayman) Al-Ju’fi is a narrator of Sahih Bukhari; Abu Zur’ah and others narrated from him. Abu Zur’ah only narrates from trustworthy narrators.
Ibn Hibban declared him trustworthy.
Darqutni said: ”ثقة“
Muslimah bin Qasim said: ”لا بأس به وكان عند العقيلي ثقة وله أحاديث مناكير“
Ibn Khuzaymah narrated from him in his Sahih; Abu Hatim said: ”شيخ“
In contrast, Imam Nasa’i said: ”ليس بثقة“
Hafiz Ibn Hajar said: ”صدوق يخطئ“
This criticism is rejected against the majority, so Abu Sa’id Al-Ju’fi’s hadith is Hasan by itself.
His student Muhammad bin Yahya (Adh-Dhahli) was trustworthy, a Hafiz, and noble.
In summary, the hadith is Hasan in terms of chain, so Sheikh Nasiruddin Al-Albani (may Allah have mercy on him) calling it “Isnaduhu Da’if” is not appropriate. And Allah knows best.
Imam Bayhaqi writes:
وروينا عن ابن عمر رضي الله عنهما أنه كان يرفع بها صوته إما ما كان إماما أو مأموما،
Ibn Umar (may Allah be pleased with both) whether an Imam or follower, would say Ameen loudly.
He probably refers to this hadith.
وقال نافع: كان ابن عمر رضي الله عنهما لا يدعه ويحضهم وسمعت منه فى ذلك خبرا،
Nafi said: Ibn Umar (may Allah be pleased with both) never left saying Ameen and encouraged his students to say it, and I heard a narration from him regarding this.
Some narrations mention it was heard well. This narration is present muttasil in Musannaf Abd al-Razzaq.
Note:
after Ibn Jurayj, “Akhbart Nafi” is silent. Instead of “Jubbah Masih” it is ”أخبرني نافع“ as in
. In Fawa’id Ibn Ma’in, there is a narration from Nafi with an authentic chain:
أن ابن عمر كان إذا ختم أم القرآن لا يدع آمين، يؤمن إذا ختمها ويحضهم على قولها وسمعت منه فى ذلك خبرا
Ibn Umar (may Allah be pleased with both) never left saying Ameen after finishing Surah Al-Fatiha; when he finished Al-Fatiha, he would say Ameen and encourage saying it. I also heard a narration from him about this.
This narration was narrated by Ibn Hajar
with his chain from Bayhaqi bin Ma’in.
Regarding Abdullah bin Zubair (may Allah be pleased with both), Sahih Bukhari states:
قال عطاء: آمين دعاء أمن ابن الزبير رضي الله عنهما ومن ورائه حتى أن للمسجد للجة
And Ata said: Ameen is a supplication; Ibn Zubair (may Allah be pleased with both) and those behind him would say Ameen so loudly that the mosque would echo.
This narration is authentically present in Musannaf
.
Regarding the narrator Ata bin Abi Rabah, Ibn Hajar says:
”ثقة فقيه فاضل لكنه كثير الإرسال“
He is a central narrator of the six books; this narration is from his observation, so it is muttasil (connected), not mursal (disconnected). Imam Ibn Jurayj is a narrator from Ata in this hadith; Ibn Ma’in, Ibn Sa’d, Ibn Hibban, Ishaqi, and Adh-Dhahabi declared him trustworthy. The criticism by Habibullah Dairawi is baseless and rejected.
You were a mudallis (one who conceals defects in narration), but you said:
“إذا قلت قال عطاء فأنا سمعته منه وإن لم أقل سمعت“
Meaning if I say Ata said, then I heard it from him, even if I do not specify the hearing explicitly.
In Musannaf Abd al-Razzaq, Ibn Jurayj explicitly states hearing from Ata; the words are:
“قال: قلت له: أكان ابن الزبير رضي الله عنهما يؤمن على أثر أم القرآن؟ قال: نعم يؤمن ومن ورائه حتى أن للمسجد للجة“
Ibn Jurayj said: I asked (Ata bin Abi Rabah) if Ibn Zubair (may Allah be pleased with both) said Ameen at the end of Al-Fatiha? He said: Yes, and those who prayed behind him also did, so much so that the mosque echoed.
This hadith was narrated by Ibn Jurayj
.
Abd al-Razzaq bin Hammam As-San’ani was a narrator of the six books and trustworthy according to the majority. Hafiz Dhahabi said:
”الحافظ الكبير عالم اليمن …… الثقة الشيعي“
Muhammad bin Bakr Al-Barsani was a narrator of the six books and trustworthy according to the majority.
Hafiz Dhahabi said:
“الإمام المحدث الثقة”
Muslim bin Khalid was weak according to the majority; Ibn Hibban, Ibn ‘Adi, Ibn Ma’in, and Darqutni declared him trustworthy. Ahmad, Ibn Ma’in (in one narration), Ibn Madini, Bukhari, Ibn Sa’d, and As-Saji and others criticized him. Bukhari’s criticism is very severe but later words soften it somewhat. Hafiz Ibn Hajar said:
”فقيه صدوق كثير الأوهام“
In summary, Muslim bin Khalid is weak due to memory but his narration can be presented as evidence for Sahih and Hasan hadith. And Allah knows best.
Sufyan bin ‘Uyaynah was a narrator of the six books, trustworthy, Hafiz, jurist, Imam, and proof:
”إلا أنه تغير حفظه بآخرة وكان ربما دلس لكن عن الثقات“
Abu Bakr bin Abi Shaybah’s hearing from him was before mixing because Abu Bakr’s narrations from him are present in Sahih Muslim and others. Khalid bin Abi Nuf was declared trustworthy by Ibn Hibban
. To our knowledge, no one criticized him; Ibn Hajar declared him “Maqbool” (عند المتابعة).
Therefore, his narration is accepted as evidence and he is unknown in status. And Allah knows best.
From Khalid, Mutarrif bin Tarif is a narrator of this hadith; he was a narrator of the six books and trustworthy and virtuous.
From Mutarrif, Abu Hamzah As-Sukkari (Muhammad bin Maymun Al-Marwazi) narrated this hadith; he was a narrator of the six books and trustworthy and virtuous.
From Abu Hamzah, Ali bin Al-Hasan bin Shaqiq narrated this hadith; he was a narrator of the six books and trustworthy Hafiz.
From Ali bin Al-Hasan, Ishaq bin Ibrahim, i.e., Imam Ibn Rahwayh, and Ahmad bin Mansur Al-Marwazi narrated this hadith.
Imam Ishaq bin Ibrahim was a narrator of Sahihayn, trustworthy, Hafiz, Mujtahid, and contemporary of Ahmad bin Hanbal.
And in At-Taqreeb
, Abu Dawood said about him: His memory changed in the last days of his life, but Hafiz Dhahabi denied this statement attributed to Abu Dawood, saying:
“فهذه حكاية منكرة”, meaning this story of change is denied.
And he strongly denied the accusation of mixing.
(Note that the narrator of this statement from Abu Dawood is Abu Ubaid Muhammad bin Ali Al-Ajri, who is unknown in status; see the third hadith. Although Hafiz Dhahabi said: “وما علمت أحدا لينه“” we say:
”وما علمنا أحدا وثقه“
Therefore, the accusation of change and mixing is completely rejected.
Ahmad bin Mansur Al-Marwazi was a narrator of Sahih Muslim and truthful.
Ibn Hibban declared him trustworthy.
(There is a difference regarding him being a narrator of Sahih Muslim; Abu Hatim said he was truthful.)
From Imam Ibn Rahwayh, his narrator (famous student) Abdullah bin Muhammad bin Abdul Rahman bin Shirwayh narrated this hadith.
Ibn Shirwayh: الإمام الحافظ الفقيه was.
وسمع المسند كله من إسحاق أيضا وراجع التقييد لمعرفة رواة السنن والمسانيد لابن نقطة
Al-Hakim said: “واحتجوا به“ (Also) his hadiths are filled with authentic Ibn Hibban, for example:
From Abdullah bin Muhammad Al-Azdi, Ibn Hibban narrated this hadith.
From Ahmad bin Mansur, Abu Bakr Muhammad bin Al-Husayn Al-Qattan narrated this hadith; Ibn Najiyah accused this person with the words “he lies.”
Imam Darqutni said: “ليس به بأس“
Imam Bayhaqi declared one of his narrations “Sahih.”
It is understood that he is ”ليس به بأس“ and ”صحيح الرواية“ according to the majority, so his narration can be presented as evidence.
Abu Bakr Al-Qattan’s student was Abu Ali Hamzah bin Abdul Aziz As-Saydilani An-Nishapuri.
Hafiz Dhahabi said: الشيخ الثقة العالم، شيخ الأطباء
In summary, this chain is completely authentic, so Imam Bukhari was justified in stating it with certainty.
Clearing Up Some Misconceptions
This narration itself is considered unreliable by them (Ali bin al-Hasan bin Shaqiq).
Ali bin al-Hasan had abandoned narrating all ”كتاب الصلوة“ due to confusion in a hadith in Abu Hamza’s book ”الصلوة“, but he narrated the mentioned hadith from Abu Hamza.
Imam Ishaq bin Ibrahim says:
”ثنا على بن الحسن قال: ثنا أبو حمزة السكري“
It is understood that Ali bin al-Hasan heard this hadith from Abu Hamza and later narrated it in front of his students. Therefore, Ali bin al-Hasan heard this hadith from a book other than Abu Hamza al-Sukkari’s “Kitab al-Salat” and considers it authentic. That is why he narrated this hadith to his two students as a hadith.
Ali bin al-Hasan bin Shaqiq was born in 137 AH
Meaning he was 29 years old at the time of Abu Hamza’s death. No muhaddith has said that his hearing from Abu Hamza was after the mixing (i.e., after Abu Hamza’s death). Rather, Hafiz Ibn Hibban has declared his narration from Abu Hamza authentic.
Hafiz Haithami remained silent on its authentication.
Hafiz Ibn Hajar also remained silent.
Its authentication was narrated from Ibn al-Sakan and strengthening from Ahmad bin Hanbal, meaning according to Ibn Hibban and others, Ali bin al-Hasan bin Shaqiq’s hearing from Abu Hamza al-Sukkari was before the mixing and in a correct state, so the accusation of mixing is rejected.
Imam Ibn Abi Shaybah said (in Al-Musannaf):
حدثنا وكيع قال: حدثنا الربيع عن عطاء قال: لقد كان لنا دوي فى مسجدنا هذا بآمين إذا قال الإمام غير المغضوب عليهم ولا الضالين
Ata bin Abi Rabah said: When Imam ”غير المغضوب عليهم ولا الضالين“ said in our mosque, there was a buzzing sound from the word “Ameen”.
This narration supports the narration of Ibn Jurayj, Waki’ was a narrator of the six books and a trustworthy Hafiz and worshipper.
Al-Rabi’ refers to Al-Rabi’ bin Subaih al-Sa’di.
The mentioned Al-Rabi’ is considered weak by the majority due to his memory; Ahmad bin Hanbal and Abu Zur’ah and others have declared him reliable, while Ibn Sa’d, Nasai, and Al-Saji and others have declared him weak.
Hafiz Al-Dhahabi said:
“وكان صدوقا غزا عابدا ضعفه النسائي“
Hafiz Ibn Hajar said:
“صدوق سيء الحفظ وكان عابدا مجاهدا، قال الرامهرمزي: هو أول من صنف الكتب بالبصرة“
The narration of such a narrator can be presented as evidence in support of authentic or good narrations.
Narration of Ikrimah Mawla Ibn Abbas (may Allah be pleased with them)
Imam Ibn Abi Shaybah said:
حدثنا وكيع قال: ثنا فطر قال: سمعت عكرمة يقول: أدركت الناس ولهم ضجة وفي نسخة: زجة المحلى 3/2: ضجة فى مساجدهم بآمين إذا قال الإمام غير المغضوب عليهم ولا الضالين
Waki’ narrated to us (he said), Fitr narrated to us (he said), I heard from Ikramah (a Tabi’i), he was saying, I found people (in their mosques) in such a state that when the Imam said “غير المغضوب عليهم ولا الضالين” (not of those who have earned Your anger nor of those who go astray), the mosques echoed with the people saying Ameen.
Imam Waki’ is unanimously trustworthy.
Fitr bin Khalifah is a narrator of Sahih Bukhari and is considered trustworthy by the majority. Ahmad ibn Hanbal, Yahya ibn Saeed, Al-Halabi, Ibn Sa’d, Ibn Ma’in, Abu Hatim, An-Nasa’i, As-Saji, Abu Nu’aym, Ibn Hibban, Ibn Numayr, and Ibn ‘Adi, etc., have declared him trustworthy and truthful.
As-Sa’di, Ad-Daraqutni, and in the narration of Abu Dawood (possibly through Al-Ajri) from Ahmad ibn Yunus, Abu Bakr ibn ‘Ayyash, Qutbah ibn Al-‘Alaa are weak according to the majority, see Al-Mizan. Their criticism of Qutbah is rejected due to their personal weakness. The criticism of Ahmad ibn Yunus is not proven with an authentic chain. Ibrahim ibn Ya’qub Al-Jawzjani and As-Sa’di themselves, despite being trustworthy and truthful Imams, were strict (rigid) and were accused of being Nasibi (hostile to Ahl al-Bayt). Their criticism along with Imam Daraqutni’s is rejected against the consensus of the majority.
Hafiz Ibn Hajar said (about Fitr bin Khalifah):
”صدوق رمي بالتشيع“
Hafiz Al-Dhahabi said:
“الشيخ العالم، المحدث الصدوق“
And he said:
“وحديثه من قبيل الحسن“
meaning his hadith is of the category Hasan.
Zaili Hanafi has refuted As-Sa’di’s criticism of Fitr bin Khalifah.
Haithami called him trustworthy.
And said:
”ثقة وفيه كلام لا يضر“
Fitr’s teacher was Ikramah, the freed slave of Ibn Abbas, may Allah be pleased with them both.
Ikramah is a narrator of Sahih Bukhari and others and is trustworthy according to the majority.
Imam Bayhaqi said:
”وعكرمة عند أكثر الأئمة من الثقات الأثبات والله أعلم“
Ibn Nasir ad-Din said:
“احتج أحمد ويحيى والبخاري والجمهور بما روى“
Hafiz Ibn Hajar said:
”ثقة ثبت عالم بالتفسير ولم يثبت تكذيبه عن ابن عمر ولا يثبت عنه بدعة“
In summary, this chain is Hasan Lidhatihi (good on its own) and is a strong witness to the narration of ‘Ata, therefore the narration of ‘Ata is absolutely authentic. And Allah knows best.
In comparison to these reports, there is no Sahabi with an authentic or Hasan chain who has been proven to say Ameen silently.
Sixth Hadith
Imam Ibn Majah said:
حدثنا إسحاق بن منصور: أخبرنا عبدالصمد بن عبدالوارث: ثنا حماد بن سلمة: ثنا سهيل بن أبى صالح عن أبيه عن عائشة رضي الله عنها عن النبى صلى الله عليه وسلم قال: ما حسدتكم اليهود على شيء، ما حسدتكم على السلام والتأمين
Ishaq bin Mansur narrated to us (he said) Abdul Samad bin Abdul Warith narrated to us (he said) Hammad bin Salamah narrated to us that Suhail bin Abi Salih narrated from his father from Aisha (may Allah be pleased with her) that the Prophet (peace be upon him) said: The Jews have never been as envious of anything with you as they are of the greeting of peace (Salam) and the saying of Ameen.
Regarding this hadith, Abdul Azim bin Abdul Qawi Al-Mundhiri
said:
”رواه ابن ماجه بأسناد صحيح“
Sheikh Al-Busiri said:
”هذا إسناد صحيح ورجاله ثقات احتج مسلم بجميع رواته“
Sukhwan Abu Salih is a narrator of the six books and unanimously trustworthy.
Hafiz Ibn Hajar said:
”ثقة ثبت وكان يجلب الزيت إلى الكوفة“
Suhail bin Abi Salih is a narrator of Sahih Muslim, Sahih Ibn Khuzaymah, Sahih Ibn Hibban, etc., and is considered trustworthy by the majority.
Imam Tirmidhi said about one of his unique hadiths:
”حسن صحيح“
Hafiz Al-Dhahabi said:
”الإمام المحدث الكبير الصادق“
Hafiz Ibn Hajar Al-Asqalani said:
”صدوق تغير حفظه بأخرة روى له البخاري مقرونا وتعليقا“
The narrations from Suhail by Hammad bin Salamah and Khalid bin Abdullah are present in Sahih Muslim, etc. This is evidence that their hearing from him was before the mixing (of narrations), so the accusation of mixing is rejected. (No hadith scholar has specified that Hammad’s hearing from him was after the mixing.)
Hammad bin Salamah is a narrator of Sahih Muslim, Sahih Ibn Khuzaymah, Sahih Ibn Hibban, Sahih Abi Awana, etc., and is considered trustworthy by the majority.
Hafiz Ibn Hajar said: ثقة عابد أثبت الناس فى ثابت وتغير حفظه بآخرة
The narration from Hammad by Abdul Samad bin Abdul Warith is in Sahih Muslim, etc.
Therefore, Abdul Samad’s hearing from him was before the mixing.
In Sahih Ibn Khuzaymah, Khalid bin Abdullah followed Hammad.
Khalid bin Abdullah Al-Tahan was a narrator of the six books and trustworthy and reliable.
Hammad’s student Abdul Samad bin Abdul Warith was a narrator of the six books, truthful and reliable in his field.
Ishaq bin Mansur bin Bahram Al-Kusi was a narrator of Sahihayn, a student of Abdul Samad bin Abdul Warith, and trustworthy and reliable.
Khalid bin Abdullah’s student Abu Bishr Al-Wasiti Ishaq bin Shahin was a narrator of Sahih Bukhari and truthful.
The wording of the narration in Sahih Ibn Khuzaymah is:
إن اليهود قوم حسد وهم لا يحسدونا على شيء كما يحسدونا على السلام وعلى آمين
Indeed, the Jews are an envious people, and they do not envy us over anything as much as they envy the greeting of peace (Salam) and the saying of Ameen.
There are three more evidences for this text:
Witness Number 1:
Imam Ahmad bin Hanbal (may Allah have mercy on him) said:
ثنا على بن عاصم عن حصين بن عبدالرحمن عن عمر بن قيس عن محمد بن الأشعث عن عائشة رضي الله عنها قالت … استأذن رجل من اليهود … ((إنهم لا يحسدونا على شيء كما يحسدونا … وعلى قولنا خلف الإمام آمين))
Ali bin Asim narrated to us from Haseen bin Abdul Rahman, from Umar bin Qais, from Muhammad bin Ashath, from Aisha (may Allah be pleased with her) (meaning of the hadith) that the Prophet Muhammad (peace be upon him) said: The Jews envy us when we say Ameen behind our Imam.
محمد بن الأشعث مقبول من الثانيه ووهم من ذكره فى الصحابة
Ibn Hibban declared him trustworthy.
Umar bin Qais (Al-Maasir Abu as-Sabah) صدوق ربما وهم ورمي بالإرجاء
was a student of Muhammad bin Ashath.
According to the majority of scholars, he was trustworthy.
Hafiz Dhahabi ruled that he was a trustworthy Murji’i.
Therefore, Hafiz Dhahabi’s statement is decisive because it aligns with the majority view. Haseen bin Abdul Rahman As-Salmi Abu al-Badheel Al-Kufi is a narrator of the Kutub al-Sitta, ثقة تغير حفظه في الآخر
From him, Ali bin Asim’s narration is found in Sunan Tirmidhi.
Ali bin Asim is a controversial narrator; the majority have declared him weak, some have even accused him of lying, but many muhaddithin have declared him truthful.
Ibn Hajar said: He is truthful but makes mistakes and insists on them, and he is accused of Shi’ism.
علي بن عاصم، امام احمد بن حنبل رحمه الله كا استاد تها اور ظفر احمد تهانوي لكهتے هيں: وكذا شيوخ أحمد كلهم ثقات
Hafiz Dhahabi called him “the Imam of knowledge, Shaykh of the Muhaddithin, Musnad of Iraq.”
His narration is weak in the preferred opinion, but he is not unique in this hadith; Sulayman bin Kathir has also followed him.
Sulayman bin Kathir is a narrator of the Kutub al-Sitta, and according to the majority, لا بأس به he is trustworthy; rather, he is recorded in Ghair Zuhri.
This narration is from Ghair Zuhri, so it is a strong follower of Ali bin Asim. In Bayhaqi’s chain, Umar bin Qais is present. And Allah knows best.
Witness Number 2:
Imam Tabarani narrated in Al-Mu’jam Al-Awsat that the Prophet Muhammad ﷺ said:
إن اليهود قد سئموا دينهم وهم قوم حسد ولم يحسدوا المسلمين على أفضل من ثلاث: رد السلام واقامة الصفوف وقولهم خلف إمامهم فى المكتوبة آمين
It is narrated from Sayyiduna Mu’adh bin Jabal رضي الله عنه that the Messenger of Allah ﷺ said: The Jews have grown weary of their religion and they are envious people. Among the deeds they envy Muslims for, the best are:
(1) Responding to the greeting of peace (Salam)
(2) Establishing rows (in prayer)
(3) And saying Ameen behind the Imam in obligatory prayers.
It was narrated by Tabarani in Al-Awsat and its chain is good.
Hafiz Mundhiri and Hafiz Haithami have declared it good.
Sarfaraz Khan Safdar Deobandi writes: And if in his time, Allama Bayhaqi did not have the means to verify authenticity and weakness, then who else did?
Note: The chain of this narration is weak. From these blessed ahadith, it is also understood that Jews envy saying Ameen behind the Imam in obligatory prayers. (They dislike saying Ameen aloud; otherwise, if Ameen is said silently in the heart, how would they know and how would they envy it?)
Witness Number 3:
Khatib Baghdadi narrated in Tarikh
and Zia al-Maqdisi in Al-Mukhtara
from Anas, may Allah be pleased with him, that (the words are Khatib’s) the Messenger of Allah, peace and blessings be upon him, said:
إن اليهود ليحسدونكم على السلام والتأمين
Indeed, the Jews envy you for saying Salam and Ameen. All the narrators of this hadith are trustworthy and truthful, therefore its chain is authentic. From these hadiths it is understood that Imam Muslim, may Allah have mercy on him, was absolutely correct in his claim that the Prophet Muhammad, peace and blessings be upon him, saying Ameen aloud is proven with mutawatir hadiths. The arguments presented by the opponents are indirect, ambiguous, caused, weak, and without chains, therefore they are rejected and invalid in comparison to the authentic and mutawatir hadiths.
Removal of Some Misunderstandings
Some people have said: Ameen is a prayer and remembrance, and the essence of concealment lies in prayer and remembrance. Allah, the Blessed and Exalted, says:
ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ ﴿٥٥﴾
“Call upon your Lord humbly and privately. Indeed, He does not like transgressors.”
Answer:
1) According to our knowledge, no authentic commentator has ever interpreted the verse ﴿ادْعُوا رَبَّكُمْ﴾ as prescribing saying Ameen secretly.
Therefore, this meaning is a recent innovation and self-invented.
2) The ruling on Ameen is an exception and specification to the generality of this verse because the Prophet Muhammad (peace be upon him) and the Companions (may Allah be pleased with them) said Ameen aloud. Therefore, the statement of the Prophet (peace be upon him) is authoritative in determining the meaning of the Quranic verse. Many other prayers are also exceptions to the general meaning of this verse, for example, it is in Sahih Muslim:
فلما قضى النبى صلى الله عليه وسلم صلوته ثم دعا عليهم…
(كتاب الصلوة باب استحباب تبيين الإمام ح 709/92)
By the evidence of the verse ﴿ادْعُوا رَبَّكُمْ﴾, according to the people of opinion, if it were necessary to recite every prayer secretly, then why do they themselves pray aloud contrary to the self-invented meaning of this verse? For example, in the audible prayer, they recite Al-Fatiha aloud, which is a prayer. After the obligatory prayers, they supplicate loudly. In some places, their followers also say Ameen aloud. Is it not the case that on the last day of the Tablighi gathering in Raiwind, a loudspeaker is used to make a loud supplication, and people come from afar to participate?
The elephant has different teeth for showing and for eating.
In our view, the Prophet Muhammad (peace be upon him) concealed the prayers which he concealed and said aloud those which he said aloud. Since Ameen is proven to be said aloud by the Prophet (peace be upon him) and his devoted Companions (may Allah be pleased with them), therefore Ameen should be said aloud. The specification of the generality of the Quran by a solitary report is permissible according to the four Imams.
Indeed, in the light of the narrations of Ameen being said aloud from the Prophet (peace be upon him) and the Companions (may Allah be pleased with them), Imam Muslim (may Allah have mercy on him) ruled:
تواترت الروايات كلها أن النبى صلى الله عليه وسلم جهر بآمين
It is established from all the mutawatir hadiths that the Prophet (peace be upon him) said Ameen aloud.
And the specification of the Quran by mutawatir hadiths is accepted by all. Our belief is that both the Quran and authentic hadiths are simultaneously authoritative and it is obligatory to act upon them. The Quran and hadith explain and clarify each other and, praise be to Allah, there is not the slightest contradiction between them.
Some people have quoted Hafiz Ibn Hazm al-Andalusi that Sufyan al-Thawri (may Allah have mercy on him) and Imam Abu Hanifa (may Allah have mercy on him) said that the follower should say Ameen secretly.
Answer:
Hafiz Ibn Hazm (may Allah have mercy on him) was born in Cordoba in 384 AH.
Imam Sufyan al-Thawri (may Allah have mercy on him) died in 161 AH.
Therefore, this statement without chain of transmission is considered null. Since the doctrine of concealing Ameen from Sufyan al-Thawri (may Allah have mercy on him) is not proven with an authentic chain, it is more reasonable that his practice was according to the hadith he narrated (which is not unique and explicitly states saying it aloud).
Some people, using logical sophistry, have written: Dear readers, here also the form “Qulu” is absolute, so here also the loud saying of ربنا لك الحمد should be done, although it is unanimously read silently.
Answer:
The claim of unanimity is not correct; rather, reading “Rabbana lakal hamd” aloud is also correct and there are many evidences for it:
1) It is in Sahih Bukhari that a person said ربنا لك الحمد … إلخ behind the Prophet (peace be upon him) in prayer, and after finishing the prayer, the Prophet asked: Who just spoke? He said: I did. The Prophet said: I saw the angels above you hastening to write down this deed first.
This is evidence that saying “Rabbana lakal hamd” aloud is permissible.
2) Imam Abu Bakr ibn Abi Shaybah said: نا معتمر عن أيوب عن الأعرج سمعت ابوبكر أبا هريرة رضى الله عنه يرفع صوته باللهم ربنا ولك الحمد
Meaning Abu Hurairah (may Allah be pleased with him) used to say “Allahumma Rabbana wa laka al-hamd” loudly. Its chain is completely authentic and its narrators are from the six major hadith collections and unanimously trustworthy.
Our Sheikh al-Ustadh Abu Muhammad Badi’ al-Din al-Rashidi al-Sindhi (may Allah have mercy on him) wrote a treatise (in Urdu) on this issue titled: نشاط العبد بجهر ربنا ولك الحمد.. For details, refer to this treatise.
Some people have quoted from Al-Dulabi’s book Al-Kunni
a hadith of Wail ibn Hujr (may Allah be pleased with him) that ما رأيته إلا ليعلمنا and do not think except that the Prophet (peace be upon him) did this to teach us.
And regarding one narrator of this chain, Bayhaqi ibn Salmah ibn Kahil, Ibn Khuzaymah, Ibn Hibban, and Al-Hakim have narrated him as trustworthy, etc.
Answer:
This narrator is weak according to the vast majority of hadith scholars:
1) Ibn Ma’in said: ضعيف الحديث، ليس بشيء (وفي رواية العقيلي: لا يكتب حديثه)
2) Abu Hatim said: منكر الحديث ليس بالقوي
3) Bukhari said: فى حديثه مناكير … منكر الحديث
4) Tirmidhi said: يضعف فى الحديث
5) Nasai said: ليس بثقة، متروك الحديث
6) Ibn Numayr said: ليس ممن يكتب حديثه
7) Darqutni said: متروك ضعيف
8) Al-Ajli said: ضعيف الحديث وكان يغلو فى التشيع
9) Ibn Sa’d said: كان ضعيفا جدا
10) Ya’qub ibn Sufyan mentioned narrators who are avoided and said: وكنت أسمع أصحابنا يضعفونهم
11) Abu Ubaid Ajri narrated from Abu Dawud: ليس بشيء
12) Hafiz Dhahabi said: ضعيف
13) Ibn Hajar said: متروك وكان شيعيا
14) Bayhaqi said: ضعيف، ووثقه ابن حبان
15) Ibn ‘Adi said: مع ضعفه يكتب حديثه
16) Ibn al-Mubarak said: ضعيف
17) Al-‘Aqili mentioned him in Kitab al-Du’afa’.
18) Juzjani called him a liar.
19) Ibn Jauzi mentioned him in Kitab الضعفاء والمتروكين.
20) Bayhaqi said: رواه ابن خزيمة … محتجا به ويحيى بن سلمة فيه ضعف
21) Ibn al-Turkumani Hanafi also severely criticized Bayhaqi ibn Salmah.
22) Abu Zur’ah Razi mentioned him in Kitab al-Du’afa’.
23) Abu Nu’aym al-Asbahani mentioned him in Kitab al-Du’afa’ and said: عن أبيه فى حديث مناكير
In contrast to these scholars, Ibn Hibban mentioned him in Kitab al-Thiqat and then, facing contradiction, mentioned him in his book المجروحين والمحدثين والضعفاء والمتروكين
with these words of severe criticism:
منكر الحديث جدا يروي عن أبيه أشياء لا تشبه حديث الثقات كأنه ليس من حديث أبيه فلما أكثر عن أبيه مماخالف الأثبات بطل الإحتجاج به فيما وافق الثقات
And he narrated from Ibn Ma’in: وكان يحدث عن أبيه أحاديث ليس لها أصول
Hafiz Dhahabi (may Allah have mercy on him) stated this principle: if Ibn Hibban mentions the same person in both Kitab al-Thiqat and Kitab al-Du’afa’, then: فتساقط قولاه both of his statements are invalid.
Therefore, regarding Bayhaqi ibn Salmah, both statements of Ibn Hibban are invalid. The statements of Al-Hakim and Imam Ibn Khuzaymah are rejected compared to the majority of hadith scholars. Imam Ibn Khuzaymah has argued with many narrators in his Sahih, such as Muwmal ibn Ismail and Muhammad ibn Ishaq, etc., but the people of opinion do not accept his ruling. However, when his statement is rare against the majority, it becomes authoritative for them. تلك إذا قسمة ضيزى
Habibullah Darwi Deobandi writes about a hadith:
Although its chain contains Ibrahim ibn Abi al-Laith, who is a liar and fabricator.
And in the same book, he writes: Many students narrate this hadith from Sufyan al-Thawri (may Allah have mercy on him).
See:
Imam Ubaidullah ibn Abdur Rahman al-Ashja’i narrates from his teacher Sufyan al-Thawri (may Allah have mercy on him) with the phrase يمد بها صوته.
These six students themselves are high-ranking Imams and teachers of great hadith scholars… and all are trustworthy and agree on narrating with the words مد بها صوته or يمد بها صوته.
Unveiling:
It should be noted that in Sunan Bayhaqi
, the narration of al-Ashja’i is from Ibrahim ibn Abi al-Laith, whom Darwi has declared a liar and fabricator in his book
. Then, using the narration of this very liar and fabricator as strong evidence shows that their aim is only to deceive the Muslim masses. Otherwise, what meaning does it have to present the narration of a person admitted to be a liar as proof?
Do these two-faced people not worry about what answer they will give before the Lord of the universe on the Day of Judgment? Your Lord’s grip is severe. The books and research of Darwi and people like him have no standards. A narrator who suits their desire is trustworthy, even if dozens of scholars have declared him a liar and weak; and a narrator who opposes their desire is a liar and abandoned, even if dozens of scholars have declared him trustworthy and truthful. Sometimes, when they wish, they present the Quran and reject authentic hadiths as solitary reports and speculative proofs. They do not reconcile or harmonize the Quran and authentic hadiths, and when they wish, they abandon the Quran due to fabricated and weak narrations. All these actions arise from personal desires. I have not written these few sentences out of emotion but there are countless examples of the deceit of these people. For example:
❀ Zafar Ahmad Thanvi Usmani Deobandi wrote a book اعلاء السنن. Sheikh Adab Mahmood al-Mush’arabi writes in his book Ruwat al-Hadith
:
طبع هذا الكتاب مع مقدماته الثلاثة فى واحد وعشرين جزءا وفي هذا الكتاب بلايا وطامات مخجلة
This book has been published in twenty-one volumes with three introductions and contains many calamities and embarrassing disasters. In the third volume of this book
, Thanvi Sahib wrote that the unknown narrator in the three centuries is not harmful in our view. And on the same volume
, he rejected ‘An Yahya ibn Sabaq عن رجل من آل الحارث عن ابن مسعود رضى الله عنه … إلخ by calling him ففيه رجل مجهول فلا يحتج به.
❀ Sarfaraz Khan Safdar Deobandi calls Muhammad ibn Ishaq Tabi’i a liar and tries to prove it in his book
, and in his other book
, he presents a hadith from Mustadrak 2/595 regarding the hearing of the dead and transmits its authentication, although the hadith depends on Muhammad ibn Ishaq himself. He considers it an authentic narration and denying it is denying a hadith scholar.
Also see Sama’ al-Mawta
❀ Habibullah Darwi Deobandi severely criticized Ibn Jurayj in the introduction of his book Nur al-Sabah on p. 18 of the second edition, and on p. 22 of the same book, he presents the narration of Ibn Jurayj as proof, and even on p. 222, he calls him “trustworthy but a severe type of muddallis.”
Darwi Sahib declared Hajjaj ibn Arta to be weak, muddallis, error-prone, and abandoned hadith on pp. 224, and on pp. 167-168 of the same book, he presents a narration of Hajjaj ibn Arta and considers it an authentic hadith.
In short, this group’s entire approach is imitation, sophistry, and deception.
May Allah protect us from bias and lack of principles.
If anyone points out any mistake or error in this book of mine, I will thank them and publicly retract it. وما علينا إلا البلاغ
