سنن ابي داود
Abu Dawud
أبواب تفريع استفتاح الصلاةPrayer (Tafarah Abwab Estaftah Assalah)
باب التَّأْمِينِ وَرَاءَ الإِمَامِChapter: Saying ’Amin Behind The Imam.
Hadith 933
اُردوEn
حَدَّثَنَا مَخْلَدُ بْنُ خَالِدٍ الشَّعِيرِيُّ ، حَدَّثَنَا ابْنُ نُمَيْرٍ ، حَدَّثَنَا عَلِيُّ بْنُ صَالِحٍ ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ ، عَنْ حُجْرِ بْنِ ، عَنْ وَائِلِ بْنِ حُجْرٍ ، أَنَّهُ صَلَّى خَلْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَجَهَرَ بِآمِينَ ، وَسَلَّمَ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ حَتَّى رَأَيْتُ بَيَاضَ خَدِّهِ " .
Wail b, hujr said that he prayed behind the Messenger of Allah ﷺ, and he said Amin loudly and saluted at his right and left sides until I saw the whiteness of his cheek.
Related hadith on this topic
Explanation & Benefits
Hafiz Nadeem Zaheer
Fiqh of the Hadith
Ameen aloud (Ameen bil-jahr) is established from the Prophet sallallahu alayhi wa sallam, as has already been mentioned under the Hasan li-dhatihi narration of Alaa bin Salih rahimahullah, referenced in Sunan Abi Dawood [933] and in Aathaar al-Sunan [377], with the research found in Anwar al-Sunan, footnote number 1. For the remaining narrations, refer to my book Al-Qawl al-Mateen fi al-Jahr bi al-Ta'meen.
From the Rightly Guided Caliphs (Khulafa' al-Rashideen) radi Allahu anhum, silent Ameen (Ameen bil-sirr) or quietly uttered Ameen in the audible (jahr) prayers is absolutely not established.
It is not necessary that every issue must be established from the Rightly Guided Caliphs; if it is established from any one Companion, and there is no evidence of opposition to it from the Rightly Guided Caliphs or other Companions, then that is sufficient.
In Sahih al-Bukhari [قبل ح 780] in suspended form (ta'liq), and in Musannaf Abd al-Razzaq [2640] and others in connected form (mawsool), it is mentioned that Abdullah bin Zubair radi Allahu anhu and his followers would say Ameen after Surah al-Fatihah, to the extent that due to the loudness, an echo would be produced in the mosque. After this hadith, Imam Ata said: Ameen is a supplication (du'a).
Ameen aloud (Ameen bil-jahr) is established from the Prophet sallallahu alayhi wa sallam, as has already been mentioned under the Hasan li-dhatihi narration of Alaa bin Salih rahimahullah, referenced in Sunan Abi Dawood [933] and in Aathaar al-Sunan [377], with the research found in Anwar al-Sunan, footnote number 1. For the remaining narrations, refer to my book Al-Qawl al-Mateen fi al-Jahr bi al-Ta'meen.
From the Rightly Guided Caliphs (Khulafa' al-Rashideen) radi Allahu anhum, silent Ameen (Ameen bil-sirr) or quietly uttered Ameen in the audible (jahr) prayers is absolutely not established.
It is not necessary that every issue must be established from the Rightly Guided Caliphs; if it is established from any one Companion, and there is no evidence of opposition to it from the Rightly Guided Caliphs or other Companions, then that is sufficient.
In Sahih al-Bukhari [قبل ح 780] in suspended form (ta'liq), and in Musannaf Abd al-Razzaq [2640] and others in connected form (mawsool), it is mentioned that Abdullah bin Zubair radi Allahu anhu and his followers would say Ameen after Surah al-Fatihah, to the extent that due to the loudness, an echo would be produced in the mosque. After this hadith, Imam Ata said: Ameen is a supplication (du'a).
Source: Monthly Magazine al-Hadith Hazro, Issue No. 134, Page: 21
Shaykh Umar Farooq Saeedi
933. Commentary:
In this chain of Imam Tirmidhi, "Ali bin Salih" has been recorded as "Alaa bin Salih." See: [جامع الترمذي حديث 249]
In this chain of Imam Tirmidhi, "Ali bin Salih" has been recorded as "Alaa bin Salih." See: [جامع الترمذي حديث 249]
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 933
Hafiz Zubair Ali Zai
The narration in which it is mentioned:
“He said ‘Ameen’ and lowered his voice.”
To deduce from this is incorrect for two reasons:
➊ This narration is weak due to confusion (wahm) and irregularity (shudhudh).
➋ Its context is not related to the audible (jahri) prayers, but rather to the silent (sirri) prayers.
See: [هدية المسلمين ح16]
Sayyiduna Abdullah ibn al-Zubayr radi Allahu anhu and those praying behind him used to say Ameen aloud.
See: [صحيح بخاري قبل ح 780]
Therefore, to say that “only the imam should say Ameen aloud, and the followers should not” is incorrect.
Some people present unclear narrations in this matter, such as: “When the imam says «ولا الضالين», then you say Ameen,” but in the field of scholarship, such reasoning holds no weight, especially when an explicit (sarih) narration takes precedence over an ambiguous (mubham) one, and a specific (khas) narration over a general (‘aam) one. For details, see Hadiyyat al-Muslimeen (16).
…See the original article…
Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77
“He said ‘Ameen’ and lowered his voice.”
To deduce from this is incorrect for two reasons:
➊ This narration is weak due to confusion (wahm) and irregularity (shudhudh).
➋ Its context is not related to the audible (jahri) prayers, but rather to the silent (sirri) prayers.
See: [هدية المسلمين ح16]
Sayyiduna Abdullah ibn al-Zubayr radi Allahu anhu and those praying behind him used to say Ameen aloud.
See: [صحيح بخاري قبل ح 780]
Therefore, to say that “only the imam should say Ameen aloud, and the followers should not” is incorrect.
Some people present unclear narrations in this matter, such as: “When the imam says «ولا الضالين», then you say Ameen,” but in the field of scholarship, such reasoning holds no weight, especially when an explicit (sarih) narration takes precedence over an ambiguous (mubham) one, and a specific (khas) narration over a general (‘aam) one. For details, see Hadiyyat al-Muslimeen (16).
…See the original article…
Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77
Source: Fatawa Ilmiyyah (Tawdih al-Ahkam), Page: 77
Shaykh Dr. Abdur Rahman Freywai
1:
In this hadith, Shu’bah made three mistakes: firstly, he said “Hajar Abi Anbas,” whereas it is “Hajar bin Anbas”; secondly, he inserted ‘Alqamah bin Wa’il as an intermediary between Hajar bin Anbas and Wa’il bin Hajar, whereas there is no intermediary of ‘Alqamah in this chain; and thirdly, he said “wa khafada biha sawtahu” (and he lowered his voice with it), whereas it is “wa madda biha sawtahu” (and he prolonged his voice with it).
2:
Thus, one of the reasons why Sufyan’s narration is more authentic than Shu’bah’s narration is that in the transmission of this hadith, ‘Ala bin Salih al-Asadi has corroborated Sufyan (as will be mentioned ahead).
In this hadith, Shu’bah made three mistakes: firstly, he said “Hajar Abi Anbas,” whereas it is “Hajar bin Anbas”; secondly, he inserted ‘Alqamah bin Wa’il as an intermediary between Hajar bin Anbas and Wa’il bin Hajar, whereas there is no intermediary of ‘Alqamah in this chain; and thirdly, he said “wa khafada biha sawtahu” (and he lowered his voice with it), whereas it is “wa madda biha sawtahu” (and he prolonged his voice with it).
2:
Thus, one of the reasons why Sufyan’s narration is more authentic than Shu’bah’s narration is that in the transmission of this hadith, ‘Ala bin Salih al-Asadi has corroborated Sufyan (as will be mentioned ahead).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 248
Sayyid Badi ud-Din Shah Rashdi
Understanding (Tafaqquh):
It was the practice of the Prophet sallallahu alayhi wa sallam that:
«اذا فرغ من قراة ام القرآن رفع صوته وقال آمين» [سنن دارقطني : 450/1۔ 1259، مستدرك حاكم: 345/1، 812]
“When he finished reciting Surah al-Fatihah in prayer, he would say ‘Ameen’ aloud, and this hadith has been graded as hasan by al-Daraqutni and sahih by al-Hakim.”
A hadith of similar meaning is also narrated in Abu Dawud and others. [سنن ابي داود 932] Imam al-Tirmidhi has graded it as hasan, and Abu Dawud has remained silent regarding it. The Imam’s silence over a hadith indicates, in his view, that it is suitable for use as evidence. Now, from these two hadiths, it is clearly evident that saying ‘Ameen’ aloud is established by the noble example of the Prophet, not saying it quietly.
And the hadith which the Hanafis use as evidence for saying ‘Ameen’ quietly is not at all authentic. Because Shu’bah made a double mistake in it, and instead of the word «رفع بها صوته», he said «خفض بها صوته». [ملاحظه هو مطولات]
The hadith of Sufyan which we have presented has been preferred by Imam al-Bukhari and Imam Abu Zur‘ah al-Razi over the hadith of Shu’bah. [سنن ترمذي]
Furthermore, Imam al-Daraqutni has also given preference to this hadith in his Sunan. Thus, it is clear that the truth is what our brethren, the Ahl al-Hadith, hold as their position.
Now, we will narrate one athar (report from a Companion or Successor) to conclude this issue.
Accordingly, Imam Ibn Hibban has narrated with a sahih chain in Kitab al-Thiqat from the teacher of Imam Abu Hanifah, ‘Ata ibn Abi Rabah, that:
«قال أدركت مائتين من أصحاب رسول الله صلى الله عليه وسلم فى هذا المسجد يعني الحرام إذا قال الإمام ”ولا الضالين“ رفعوا أصواتهم بآمين» [كتاب الثقات لامام ابن حبان : 265/2، البيهقي: 59/2]
“‘Ata said: I found two hundred Companions in this mosque (i.e., the noble Ka‘bah). When the Imam said «ولا الضالين», those two hundred Companions said ‘Ameen’ aloud.”
It was the practice of the Prophet sallallahu alayhi wa sallam that:
«اذا فرغ من قراة ام القرآن رفع صوته وقال آمين» [سنن دارقطني : 450/1۔ 1259، مستدرك حاكم: 345/1، 812]
“When he finished reciting Surah al-Fatihah in prayer, he would say ‘Ameen’ aloud, and this hadith has been graded as hasan by al-Daraqutni and sahih by al-Hakim.”
A hadith of similar meaning is also narrated in Abu Dawud and others. [سنن ابي داود 932] Imam al-Tirmidhi has graded it as hasan, and Abu Dawud has remained silent regarding it. The Imam’s silence over a hadith indicates, in his view, that it is suitable for use as evidence. Now, from these two hadiths, it is clearly evident that saying ‘Ameen’ aloud is established by the noble example of the Prophet, not saying it quietly.
And the hadith which the Hanafis use as evidence for saying ‘Ameen’ quietly is not at all authentic. Because Shu’bah made a double mistake in it, and instead of the word «رفع بها صوته», he said «خفض بها صوته». [ملاحظه هو مطولات]
The hadith of Sufyan which we have presented has been preferred by Imam al-Bukhari and Imam Abu Zur‘ah al-Razi over the hadith of Shu’bah. [سنن ترمذي]
Furthermore, Imam al-Daraqutni has also given preference to this hadith in his Sunan. Thus, it is clear that the truth is what our brethren, the Ahl al-Hadith, hold as their position.
Now, we will narrate one athar (report from a Companion or Successor) to conclude this issue.
Accordingly, Imam Ibn Hibban has narrated with a sahih chain in Kitab al-Thiqat from the teacher of Imam Abu Hanifah, ‘Ata ibn Abi Rabah, that:
«قال أدركت مائتين من أصحاب رسول الله صلى الله عليه وسلم فى هذا المسجد يعني الحرام إذا قال الإمام ”ولا الضالين“ رفعوا أصواتهم بآمين» [كتاب الثقات لامام ابن حبان : 265/2، البيهقي: 59/2]
“‘Ata said: I found two hundred Companions in this mosque (i.e., the noble Ka‘bah). When the Imam said «ولا الضالين», those two hundred Companions said ‘Ameen’ aloud.”
Source: Distinctive Issues of Ahl-e-Hadith, Page: 36
Hafiz Nadeem Zaheer
Fiqh al-Hadith
In this hadith, there is no issue of Sufyan al-Thawri’s tadlis, because this hadith has been narrated from Sufyan al-Thawri by Yahya ibn Sa‘id al-Qattan, and Yahya al-Qattan would only narrate from Sufyan al-Thawri those hadiths which al-Thawri had heard from his own teachers. See: [الفتح المبین ص 67]
Despite this, some among the people of taqlid propagate here that Sufyan al-Thawri, despite his great status, would sometimes commit tadlis. [توضیح السنن 615/1] This is false, for when hearing (sama‘) is established, then why object on the basis of tadlis?
There is no confusion (idtirab) in the chain of narration from Sufyan al-Thawri, rather, ‘Ala’ ibn Salih «ثقه عند الجمهور» has made complete corroboration (mutaba‘ah tammah) of him.
Note: SA Abdul Qayyum Haqqani Deobandi has written: ‘Ala’ ibn al-Salih is, by consensus, weak. [توضیح السنن 209/1] EA, Naimawi Sahib has criticized ‘Ala’ ibn Salih here, stating that in Taqrib it is written: «صدوق له اوهام», al-Dhahabi has quoted from Abu Hatim: «كان من عنق الشيعة», Ibn al-Madini said: «روي احاديث مناكير۔» [التعلیق الحسن ص 195، تحت ح 384 ملخصا]
And regarding a hadith narrated by this same ‘Ala’ ibn Salih, Naimawi Sahib himself has said: «واسناد حسن» [آثار السنن 627] Subhan Allah, what justice is this?
‘Ala’ ibn Salih has been declared «ثقه» and «لا باس به» by the following Imams:
Yahya ibn Ma‘in, Abu Dawud, Abu Hatim al-Razi, Ibn Hibban, Ya‘qub ibn Sufyan, Ibn Numayr, and ‘Ajli, etc. See: [تھذیب التھذیب 183/8]
It is thus known that, according to the majority, he is trustworthy (thiqah) and truthful (saduq), i.e., hasan al-hadith. In Tahrir Taqrib al-Tahdhib, this very view has been preferred, that he is saduq, hasan al-hadith.
In this hadith, there is no issue of Sufyan al-Thawri’s tadlis, because this hadith has been narrated from Sufyan al-Thawri by Yahya ibn Sa‘id al-Qattan, and Yahya al-Qattan would only narrate from Sufyan al-Thawri those hadiths which al-Thawri had heard from his own teachers. See: [الفتح المبین ص 67]
Despite this, some among the people of taqlid propagate here that Sufyan al-Thawri, despite his great status, would sometimes commit tadlis. [توضیح السنن 615/1] This is false, for when hearing (sama‘) is established, then why object on the basis of tadlis?
There is no confusion (idtirab) in the chain of narration from Sufyan al-Thawri, rather, ‘Ala’ ibn Salih «ثقه عند الجمهور» has made complete corroboration (mutaba‘ah tammah) of him.
Note: SA Abdul Qayyum Haqqani Deobandi has written: ‘Ala’ ibn al-Salih is, by consensus, weak. [توضیح السنن 209/1] EA, Naimawi Sahib has criticized ‘Ala’ ibn Salih here, stating that in Taqrib it is written: «صدوق له اوهام», al-Dhahabi has quoted from Abu Hatim: «كان من عنق الشيعة», Ibn al-Madini said: «روي احاديث مناكير۔» [التعلیق الحسن ص 195، تحت ح 384 ملخصا]
And regarding a hadith narrated by this same ‘Ala’ ibn Salih, Naimawi Sahib himself has said: «واسناد حسن» [آثار السنن 627] Subhan Allah, what justice is this?
‘Ala’ ibn Salih has been declared «ثقه» and «لا باس به» by the following Imams:
Yahya ibn Ma‘in, Abu Dawud, Abu Hatim al-Razi, Ibn Hibban, Ya‘qub ibn Sufyan, Ibn Numayr, and ‘Ajli, etc. See: [تھذیب التھذیب 183/8]
It is thus known that, according to the majority, he is trustworthy (thiqah) and truthful (saduq), i.e., hasan al-hadith. In Tahrir Taqrib al-Tahdhib, this very view has been preferred, that he is saduq, hasan al-hadith.
Source: Monthly Magazine al-Hadith Hazro, Issue No. 134, Page: 15
Shaykh Safi ur-Rahman Mubarakpuri
Benefits and Issues:
➊ In this hadith, it is mentioned that at the end of the recitation of Surah al-Fatihah, the Prophet (sallallahu alayhi wa sallam) would say "Ameen" aloud. There is no disagreement regarding saying "Ameen." If there is any difference of opinion, it is about saying it aloud. The Hanafis are of the view that "Ameen" should be said quietly, whereas the three Imams, the hadith scholars, and the Ahl al-Hadith are of the opinion that "Ameen" should be said aloud. Many authentic ahadith support and confirm saying "Ameen" aloud (bil-jahr). For example, in Tirmidhi, it is narrated from Sayyiduna Wa'il bin Hujr (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said "Ameen" and prolonged his voice. The wording in Abu Dawud and Sunan al-Darimi, hadith: 1249, is that he said "Ameen" in a loud voice. Tirmidhi has graded this hadith as hasan, Darqutni has graded it as sahih, and Hafiz Ibn Hajar (rahimahullah) has also declared its chain authentic.
➋ Sayyiduna Abu Hurairah (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said: "When the Imam says 'Ameen,' you should also say 'Ameen.' Whoever's 'Ameen' coincides with the 'Ameen' of the angels, all his previous sins are forgiven." [صحيح البخاري، الأذان، باب جهر الإمام بالتأمين، حديث : 780، وصحيح مسلم، الصلاة، باب التسبيح والتحميد والتأمين، حديث : 410]
➌ Imam Ibn Khuzaymah, in his explanation of this hadith, says: This hadith proves that the Imam should say "Ameen" in a loud voice, because the Prophet (sallallahu alayhi wa sallam) could only command the follower to say "Ameen" with the Imam's "Ameen" if the follower knows that the Imam is saying "Ameen." No scholar can imagine that the Messenger of Allah (sallallahu alayhi wa sallam) would command the follower to say "Ameen" with the Imam's "Ameen" while he cannot hear the Imam's "Ameen." [صحيح ابن خزيمة : 286/1]
➍ Sayyiduna Abdullah bin Zubair (radi Allahu anhuma) and his followers used to say "Ameen" so loudly that the mosque would resound. Imam Bukhari (rahimahullah) has mentioned this in a suspended form but with a decisive expression, which is evidence of its authenticity. See: [صحيح البخاري، الأذان، باب جهر الإمام بالتأمين، قبل حديث : 780]
➎ Sayyiduna Ibn Abbas (radi Allahu anhuma) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said: "The Jews are not as annoyed by anything as much as they are by the Muslims saying 'Ameen' aloud, so say 'Ameen' abundantly." [سنن ابن ماجه، إقامة الصلوات، باب الجهر بآمين، حديث : 857]
It is narrated from Sayyidah Aisha (radi Allahu anha) that the Prophet (sallallahu alayhi wa sallam) said: "The Jews do not envy you for anything as much as they envy you for the greeting of peace (salam) and for saying 'Ameen.'" [سنن ابن ماجه، إقامة الصلوات، باب الجهر بآمين، حديث : 856، والأدب المفرد، حديث : 988، ومجمع الزوائد : 113/2]
➏ Sayyiduna Ali (radi Allahu anhu) narrates that he said: I heard the Messenger of Allah (sallallahu alayhi wa sallam), when he said «وَلَا الضَّآلِّيْن», say: "Ameen." [سنن ابن ماجه، إقامة الصلوات، باب الجهر بآمين، حديث : 854]
➐ Sayyiduna Mu'adh bin Jabal (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said: "The Jews envy the Muslims for three things: for replying to the greeting of peace (salam), for the straightening of the rows, and for saying 'Ameen' behind the Imam." Imam Tabarani has narrated this in al-Awsat, and Allamah Haythami has graded its chain as hasan. [مجمع الزوائد، الصلاة : 113/2]
➑ Sayyiduna Ikrimah (rahimahullah) narrates: I saw that when the Imam would say «وَلَا الضَّآلِّيْن», the mosque would resound due to the people saying "Ameen." [مصنف ابن أبى شيبة : 2 187]
➒ Ata bin Abi Rabah (rahimahullah) says: I saw two hundred companions (radi Allahu anhum) in the House of Allah (Baytullah), when the Imam would say «وَلَا الضَّآلِّيْن», all would say "Ameen" aloud. [السنن الكبريٰ للبيهقي : 59/2، وكتاب الثقات لابن حبان : 265/6]
Based on these and other similar ahadith, Imam Shafi'i and Imam Ahmad (rahimahumallah) and others say that when the Imam finishes Surah al-Fatihah in prayer, both the Imam and the followers should say "Ameen" aloud. And even the leading scholars among the Hanafis have acknowledged this reality.
➓ Imam Ibn Humam al-Hanafi (rahimahullah), in Fath al-Qadir, Sharh Bidayah, preferred saying "Ameen" in a moderate voice. In Madarij al-Nubuwwah and Ashi'at al-Lam'at, Shaykh Abdul Haq Muhaddith Dehlawi (rahimahullah) has said that the Messenger of Allah (sallallahu alayhi wa sallam) would say "Ameen" aloud in the audible prayers, and the followers would also do so in accordance with him. And the ahadith about saying "Ameen" aloud are greater in number and very authentic in terms of their chains.
⓫ Sayyiduna Shah Ismail Shaheed (rahimahullah) has also said in Tanweer al-Aynayn: The ahadith about saying "Ameen" aloud are more numerous and clearer. And in al-Ta'liq al-Mumajjad, Mawlana Abdul Hayy Lucknawi writes: The just and fair position is that saying "Ameen" aloud is stronger in light of the evidence. He has also stated this in al-Si'ayah, and there he has clearly explained that "The narrations about saying 'Ameen' quietly are weak and cannot stand against the narrations about saying 'Ameen' aloud." After this clarification of the truth, we do not feel the need to say anything further.
➊ In this hadith, it is mentioned that at the end of the recitation of Surah al-Fatihah, the Prophet (sallallahu alayhi wa sallam) would say "Ameen" aloud. There is no disagreement regarding saying "Ameen." If there is any difference of opinion, it is about saying it aloud. The Hanafis are of the view that "Ameen" should be said quietly, whereas the three Imams, the hadith scholars, and the Ahl al-Hadith are of the opinion that "Ameen" should be said aloud. Many authentic ahadith support and confirm saying "Ameen" aloud (bil-jahr). For example, in Tirmidhi, it is narrated from Sayyiduna Wa'il bin Hujr (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said "Ameen" and prolonged his voice. The wording in Abu Dawud and Sunan al-Darimi, hadith: 1249, is that he said "Ameen" in a loud voice. Tirmidhi has graded this hadith as hasan, Darqutni has graded it as sahih, and Hafiz Ibn Hajar (rahimahullah) has also declared its chain authentic.
➋ Sayyiduna Abu Hurairah (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said: "When the Imam says 'Ameen,' you should also say 'Ameen.' Whoever's 'Ameen' coincides with the 'Ameen' of the angels, all his previous sins are forgiven." [صحيح البخاري، الأذان، باب جهر الإمام بالتأمين، حديث : 780، وصحيح مسلم، الصلاة، باب التسبيح والتحميد والتأمين، حديث : 410]
➌ Imam Ibn Khuzaymah, in his explanation of this hadith, says: This hadith proves that the Imam should say "Ameen" in a loud voice, because the Prophet (sallallahu alayhi wa sallam) could only command the follower to say "Ameen" with the Imam's "Ameen" if the follower knows that the Imam is saying "Ameen." No scholar can imagine that the Messenger of Allah (sallallahu alayhi wa sallam) would command the follower to say "Ameen" with the Imam's "Ameen" while he cannot hear the Imam's "Ameen." [صحيح ابن خزيمة : 286/1]
➍ Sayyiduna Abdullah bin Zubair (radi Allahu anhuma) and his followers used to say "Ameen" so loudly that the mosque would resound. Imam Bukhari (rahimahullah) has mentioned this in a suspended form but with a decisive expression, which is evidence of its authenticity. See: [صحيح البخاري، الأذان، باب جهر الإمام بالتأمين، قبل حديث : 780]
➎ Sayyiduna Ibn Abbas (radi Allahu anhuma) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said: "The Jews are not as annoyed by anything as much as they are by the Muslims saying 'Ameen' aloud, so say 'Ameen' abundantly." [سنن ابن ماجه، إقامة الصلوات، باب الجهر بآمين، حديث : 857]
It is narrated from Sayyidah Aisha (radi Allahu anha) that the Prophet (sallallahu alayhi wa sallam) said: "The Jews do not envy you for anything as much as they envy you for the greeting of peace (salam) and for saying 'Ameen.'" [سنن ابن ماجه، إقامة الصلوات، باب الجهر بآمين، حديث : 856، والأدب المفرد، حديث : 988، ومجمع الزوائد : 113/2]
➏ Sayyiduna Ali (radi Allahu anhu) narrates that he said: I heard the Messenger of Allah (sallallahu alayhi wa sallam), when he said «وَلَا الضَّآلِّيْن», say: "Ameen." [سنن ابن ماجه، إقامة الصلوات، باب الجهر بآمين، حديث : 854]
➐ Sayyiduna Mu'adh bin Jabal (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said: "The Jews envy the Muslims for three things: for replying to the greeting of peace (salam), for the straightening of the rows, and for saying 'Ameen' behind the Imam." Imam Tabarani has narrated this in al-Awsat, and Allamah Haythami has graded its chain as hasan. [مجمع الزوائد، الصلاة : 113/2]
➑ Sayyiduna Ikrimah (rahimahullah) narrates: I saw that when the Imam would say «وَلَا الضَّآلِّيْن», the mosque would resound due to the people saying "Ameen." [مصنف ابن أبى شيبة : 2 187]
➒ Ata bin Abi Rabah (rahimahullah) says: I saw two hundred companions (radi Allahu anhum) in the House of Allah (Baytullah), when the Imam would say «وَلَا الضَّآلِّيْن», all would say "Ameen" aloud. [السنن الكبريٰ للبيهقي : 59/2، وكتاب الثقات لابن حبان : 265/6]
Based on these and other similar ahadith, Imam Shafi'i and Imam Ahmad (rahimahumallah) and others say that when the Imam finishes Surah al-Fatihah in prayer, both the Imam and the followers should say "Ameen" aloud. And even the leading scholars among the Hanafis have acknowledged this reality.
➓ Imam Ibn Humam al-Hanafi (rahimahullah), in Fath al-Qadir, Sharh Bidayah, preferred saying "Ameen" in a moderate voice. In Madarij al-Nubuwwah and Ashi'at al-Lam'at, Shaykh Abdul Haq Muhaddith Dehlawi (rahimahullah) has said that the Messenger of Allah (sallallahu alayhi wa sallam) would say "Ameen" aloud in the audible prayers, and the followers would also do so in accordance with him. And the ahadith about saying "Ameen" aloud are greater in number and very authentic in terms of their chains.
⓫ Sayyiduna Shah Ismail Shaheed (rahimahullah) has also said in Tanweer al-Aynayn: The ahadith about saying "Ameen" aloud are more numerous and clearer. And in al-Ta'liq al-Mumajjad, Mawlana Abdul Hayy Lucknawi writes: The just and fair position is that saying "Ameen" aloud is stronger in light of the evidence. He has also stated this in al-Si'ayah, and there he has clearly explained that "The narrations about saying 'Ameen' quietly are weak and cannot stand against the narrations about saying 'Ameen' aloud." After this clarification of the truth, we do not feel the need to say anything further.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 222
