Tirmidhi

English Commentary:
1:
It is established from multiple hadiths (including a narration in Bukhari also from Abu Hurairah radi Allahu anhu) that the Messenger of Allah sallallahu alayhi wa sallam, in the state of leading prayer, used to say ((Sami‘a Allahu liman hamidah)) and then would say ((Rabbana lakal hamd)). Therefore, it is incorrect to say that the imam should not say ((Rabbana lakal hamd)).

Explanation
2:
However, Hafiz Ibn Hajar says (and the author of Tuhfah agrees with him) that “there is no clear hadith regarding the follower (muqtadi) combining both statements,” and those who hold this view deduce it from ((Sallu kama ra’aytumuni usalli)) — “Pray as you have seen me pray.”

Hadith Commentary:
In the audible prayers, saying "Ameen" aloud after the verse ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ is the practice of the vast majority of the Ummah, but our Hanafi brothers differ on this matter. In this regard, I present an article by the leader of the Ahl al-Hadith, Hazrat Mawlana Abu al-Wafa Sanaullah Amritsari rahimahullah. I hope that the esteemed readers will study this article attentively and pray for the late Mawlana as well as for this humble servant.

The position of the Ahl al-Hadith is that when the Imam recites aloud, then after "wa la ad-dallin," both the Imam and the followers should say "Ameen" aloud, as is evident from the following hadith:

From Abu Hurairah radi Allahu anhu, he said:
The Messenger of Allah sallallahu alayhi wa sallam, when he recited {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ}, would say:
«آمِينَ», so that those in the first row would hear him. Narrated by Abu Dawud and Ibn Majah, and it is said: "So that the people of the first row would hear it, and the mosque would resound with it." (Al-Muntaqa)

Abu Hurairah radi Allahu anhu narrates that when the Messenger of Allah sallallahu alayhi wa sallam recited ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾, he would say "Ameen" in such a way that those in the first row would hear it. Then all the people would say "Ameen" together in one voice, so the entire mosque would echo with the sound.

Due to the strong evidence for this issue, some of the investigating scholars among the Hanafis have also accepted this view.

Thus, Mawlana Abdul Hayy Lakhnawi rahimahullah writes in the margin of Sharh Wiqayah:

"Indeed, saying 'Ameen' aloud from the Messenger of Allah sallallahu alayhi wa sallam is established through multiple chains, each strengthening the other, in Sunan Ibn Majah, al-Nasa'i, Abu Dawud, Jami' al-Tirmidhi, Sahih Ibn Hibban, Kitab al-Umm by al-Shafi'i, and others. And from a group of his Companions, as narrated by Ibn Hibban in Kitab al-Thiqat and others. For this reason, some of our scholars, such as Ibn al-Humam in Fath al-Qadir and his student Ibn Amir al-Hajj in Hilyat al-Musalli Sharh Munyat al-Musalli, have indicated the strength of the narration."
(Margin of Sharh Wiqayah)

Saying "Ameen" aloud is established from the Prophet sallallahu alayhi wa sallam through multiple chains, such that each strengthens the other, and these are found in Ibn Majah, al-Nasa'i, Abu Dawud, al-Tirmidhi, Sahih Ibn Hibban, Imam al-Shafi'i's Kitab al-Umm, and others.

It is also established from the Companions of the Prophet sallallahu alayhi wa sallam through the narration of Ibn Hibban. For this reason, some of our scholars, such as Ibn al-Humam in Fath al-Qadir and his student Ibn Amir al-Hajj in Hilyat al-Musalli Sharh Munyat al-Musalli, have indicated that the evidence for saying "Ameen" aloud is strong in terms of the narrations.

(Finally,)
Shaykh Ibn al-Humam, the commentator of Hidayah and Fath al-Qadir, gives a verdict in favor of the Ahl al-Hadith regarding this issue of saying "Ameen" aloud.

His words are as follows:
"And if I had any authority in this matter, I would have agreed that the narration of lowering (the voice) means not to shout violently, and the narration of saying it aloud means to say it in a resonant voice. What is in Ibn Majah «كَانَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - إذَا تَلَا {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ} قَالَ آمِينَ حَتَّى يُسْمِعَ مَنْ فِي الصَّفِّ الْأَوَّلِ فَيَرْتَجُّ بِهَا الْمَسْجِدُ» indicates this." (Fath al-Qadir, Nawal Kishore, p. 117)

"If I had authority in this matter, that is, if my opinion were to be considered, I would agree that the narration about saying it quietly means that he did not shout very loudly, and the narration about saying it aloud means a resounding voice. My interpretation is supported by the narration in Ibn Majah, which states that when the Prophet sallallahu alayhi wa sallam recited 'wa la ad-dallin,' he would say 'Ameen' in such a way that those in the first row would hear it, and then the mosque would echo with the voices of the other people."

Expression of Gratitude:
The Ahl al-Hadith are proud that their issues are established from the Qur'an and Hadith, and not only were they practiced by the pious predecessors (salaf), but even among the noble Sufis, Mawlana Makhdum Jahani Mahbub Subhani Hazrat Shaykh Abdul Qadir Jilani quddisa Allahu sirruhu al-aziz is also among their supporters.

It is not hidden from those who have seen his book "Ghuniyat al-Talibin" how clearly the esteemed Shaykh has written about "Ameen" and "Raf' al-Yadayn" (raising the hands).

The beggars do not know the secret, but the king of the world is with us today.
Therefore, I respectfully request the noble Sufis in general, and especially the Qadiri family, that they should strive wholeheartedly to revive these two Sunnahs, and if they do not do so themselves, they should have heartfelt love and sincerity for the Ahl al-Hadith who do.

Because:
When Majnun kissed the feet of a dog, people asked, "What is this?" He replied, "This is the dog that has walked in Layla's street."

Hazrat Mawlana Waheed al-Zaman rahimahullah writes here that after every supplication, it is recommended (mustahabb) for both the supplicant and the listeners to say "Ameen."

In the narration of Ibn Majah, it is stated that the Jews are not as envious of you for anything as they are for your greeting (salam) and saying "Ameen."

In another narration, it is stated that when you say "Ameen," they consider it evil and become ready to fight, as if they are following the Jews.
(Waheedi)

May Allah grant understanding to the scholars so that in these sensitive times, they encourage the Ummah to refrain from fighting and quarreling over such differences. Ameen.

The above article is an excerpt from the book "Maslak Ahl al-Hadith" by Hazrat al-Ustadh Mawlana Abu al-Wafa Sanaullah Amritsari rahimahullah.
(Raz)

Hadith Commentary:
(1)
The status of saying "Ameen" after supplication (du'a) is like that of sealing a letter with a stamp.
It is mentioned in the hadith:
"The Jews are not as envious of you for anything as they are for your greeting of salam and your saying of Ameen."
(Sahih Ibn Khuzaymah: 288/1)
In another narration:
"The Jews are greatly envious of your saying Ameen, so you should say Ameen frequently."
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 857)
(2)
Hafiz Ibn Hajar rahimahullah has written:
In the hadith, the reciter (qari) refers to the imam, because he recites (the Qur'an) in the prayer.
It is also possible that it refers to anyone who recites, in an absolute sense.
(Fath al-Bari: 240/11)
In any case, the meaning of "Ameen" is:
Accept (our supplication).
This word, in a concise manner, is a repetition of those same supplications after a detailed supplication, so we should not distance ourselves from such a pure etiquette as saying Ameen.
And Allah knows best.

Hadith Commentary:

It is evident that the follower (muqtadi) can only become aware when the imam pronounces the words “ghayril maghdubi ‘alayhim wa la-d-dallin” and then utters the word “Ameen” aloud, and the follower also joins his voice of “Ameen” aloud with the imam’s voice of “Ameen.” Only then will saying “Ameen” coincide with that of the angels.

From this, the affirmation of saying “Ameen” aloud (Ameen bil-jahr) is established.

Those who deny saying “Ameen” aloud are completely mistaken.

Saying “Ameen” aloud is, without any doubt, a Sunnah of the Prophet (sallallahu alayhi wa sallam).

It is the duty of those who claim love for the Messenger (sallallahu alayhi wa sallam) to reflect upon this reality with a cool heart.

Hadith Commentary:
1.
The sign of the angels saying "Ameen" is the Imam's saying "Ameen"; therefore, we are commanded to say "Ameen" along with the Imam's "Ameen," whereas in other acts of prayer, we are commanded to follow the Imam. When saying "Ameen," instead of mere following, we are required to be in concurrence with the Imam; however, opposing the Imam or preceding him in any way is not permissible. This narration also shows that "Ameen" should be said aloud in prayer. In some narrations, the words for saying "Ameen" aloud are also reported. In other narrations, the words (وَرَفَعَ بِهَا صَوْتَهُ) ("and he raised his voice with it") are mentioned. (Fath al-Bari: 2/342) The narration of saying "Ameen" aloud is also reported from Hazrat Wa'il bin Hujr (rahimahullah). (Sunan Abi Dawud, Salat, Hadith: 932; and Sahih Ibn Hibban, Adhan wa Iqamah, Hadith: 570, 571) Imam Bukhari (rahimahullah) states that Hazrat Abdullah bin Zubair (radi Allahu anhu) and those who prayed behind him would say "Ameen" in a loud voice, to the extent that the mosque would echo with their voices. (Sahih al-Bukhari, Salat, Chapter: 11, Mu'allaqan) (مَغْضُوبِ عَلَيْهِمْ) refers to the Jews, as Allah the Exalted has said regarding them: "They returned with wrath upon wrath from Allah." () (الضَّالِّينَ) refers to the Christians, as it is mentioned about them in the Qur'an: "They had already gone astray themselves and led many others astray." () The same explanation is also reported from the Messenger of Allah (sallallahu alayhi wa sallam), as narrated by Hazrat Adi bin Hatim. (Musnad Ahmad: 4/378; and Fath al-Bari: 8/200)

2.
At this point, Allamah Ayni (rahimahullah) has objected to Imam Bukhari (rahimahullah), saying that this title has no relevance here, nor does the mentioned hadith have any connection with the commentary. (‘Umdat al-Qari: 12/413) However, this objection is unfounded, because Imam Bukhari (rahimahullah) has a unique approach to Qur'anic commentary, different from the later scholars (muta’akhkhirin). In the commentary of the later scholars, the focus is on resolving difficulties and investigating issues, whereas with Imam Bukhari (rahimahullah), the commentary is general: whether it is to explain a word or to elaborate on an incident connected to the speech, or to mention things that are recited after the completion of a surah—all of these are included in his commentary. His approach also includes that if a word from the Qur'an appears in a hadith, then that hadith is also mentioned under the commentary, so that it becomes clear that the same meaning is intended in both places. In this hadith as well, the virtue of saying "Ameen" after the conclusion of Surah al-Fatihah is mentioned. With this clarification, the reality of Allamah Ayni’s (rahimahullah) objection becomes clear: his objection is pointless. And Allah knows best.

Fiqh al-Hadith
In this hadith, the saying of "Ameen" by the followers (muqtadis) has been made conditional upon the "Ameen" of the imam, meaning that when the imam says "Ameen," then the followers should say "Ameen." If the imam says "Ameen" in his heart, then how will the followers know that the imam has said "Ameen"? For example: the imam, after saying «ولا الضالين», pauses for a moment to take a breath. It is not obligatory that he must say "Ameen" immediately after saying «ولا الضالين» and not pause at all. In the state of pausing, the imam has not yet said "Ameen," but the followers say "Ameen." What do you think? Do the angels say "Ameen" with the imam's "Ameen," or do they leave the imam and say "Ameen" with the followers' "Ameen"?

The meaning is clear: the imam of the world in the science of hadith, Imam Bukhari rahimahullah, has established the chapter of «جهر الامام بالتامين» on this hadith. When the followers hear the imam's "Ameen," then they too will say "Ameen," and the angels will also say "Ameen." Then the matter of concurrence will occur.

Hadith Commentary:
(1)
Imam Ibn Khuzaymah, while explaining this hadith, “When the imam says ‘Ameen’, then you also say ‘Ameen’,” states that this Prophetic command clearly proves that the imam should say ‘Ameen’ aloud, because the Messenger of Allah (sallallahu alayhi wa sallam) could only command saying ‘Ameen’ at the time when the imam says ‘Ameen’ if the followers are aware of the imam’s ‘Ameen’. If the imam says ‘Ameen’ quietly instead of aloud, then the followers will not know whether the imam has said ‘Ameen’ or not, and it is impossible to command someone to say something at the same time as another person if he cannot hear what that person is saying. No scholar can even imagine that the Messenger of Allah (sallallahu alayhi wa sallam) would command the follower to say ‘Ameen’ at the time when the imam says ‘Ameen’, while the follower is not hearing the imam’s ‘Ameen’. (Sahih Ibn Khuzaymah: 1/286)
Several indications support the above statement of Imam Ibn Khuzaymah, the details of which are as follows:
* It is narrated from Nu’aym al-Mujmir that he, while mentioning praying behind Abu Hurayrah (radi Allahu anhu), says that when he reached (غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (7)), he said ‘Ameen’ and the people also said ‘Ameen’. Then he said: “By the One in Whose hand is my soul! I am the most similar to the prayer of the Messenger of Allah (sallallahu alayhi wa sallam) among you.” (Sunan al-Nasa’i, al-Salat, Hadith: 906)
* It is narrated from Abu Hurayrah (radi Allahu anhu) that he said: “When the Messenger of Allah (sallallahu alayhi wa sallam) finished reciting Surah al-Fatihah, he would say ‘Ameen’ aloud.” (Sahih Ibn Hibban: 3/147)

(2)
From the narrations of other Companions (radi Allahu anhum) as well, it is evident that ‘Ameen’ should be said aloud, for example:
* It is narrated from Wa’il ibn Hujr (radi Allahu anhu) that he said: “I heard the Messenger of Allah (sallallahu alayhi wa sallam): when he recited (غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (7)), he said ‘Ameen’ and prolonged his voice.” (Jami‘ al-Tirmidhi, al-Salat, Hadith: 248)
* It is narrated from Ali (radi Allahu anhu) that he said: “I heard the Messenger of Allah (sallallahu alayhi wa sallam): when he said (وَلَا الضَّالِّينَ), he said ‘Ameen’.” (Sunan Ibn Majah, al-Salat, Hadith: 854)

(3)
Many hadith scholars have established chapters on saying ‘Ameen’ aloud based on this hadith, for example:
* Imam al-Bukhari (rahimahullah), as is present here.
* Imam al-Nasa’i (rahimahullah) with the chapter: (باب جهر الإمام بآمين) “Chapter: The Imam Saying ‘Ameen’ Aloud”
* Imam Ibn Khuzaymah (rahimahullah) with the chapter: (باب الجهر بآمين) “Chapter: Saying ‘Ameen’ Aloud”
* Imam Ibn Majah (rahimahullah) with the chapter: (باب الجهر بآمين) “Chapter: Saying ‘Ameen’ Aloud”

(4)
In one narration of Sahih al-Bukhari, it is stated: “When the imam says (غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (7)), then you say ‘Ameen’.” (Hadith: 782)
This hadith apparently seems to contradict the aforementioned hadith, because in it the command to say ‘Ameen’ is given upon the imam saying ‘Ameen’, but in this hadith, the command is given upon the imam saying (وَلَا الضَّالِّينَ). The majority of scholars have reconciled these hadiths by stating that the meaning of the imam saying ‘Ameen’ is that when he intends to say ‘Ameen’, and his intention to say ‘Ameen’ occurs after saying (وَلَا الضَّالِّينَ). Furthermore, in one hadith it is explicitly stated: “When the imam says (وَلَا الضَّالِّينَ), then you say ‘Ameen’.” Undoubtedly, the angels also say ‘Ameen’ and the imam also says ‘Ameen’. This narration is found in Abu Dawud and al-Nasa’i, and in it there is explicit mention of the imam saying ‘Ameen’. (Fath al-Bari: 2/342)

(5)
Some individuals do not accept that the imam says ‘Ameen’, and they interpret the aforementioned hadith in other ways, for example:
The meaning of ‘Aman’ is not to say ‘Ameen’, but rather its figurative meaning is to make supplication (du‘a). The one who makes supplication is called the one who says ‘Ameen’. Just as in the Qur’an, Harun (alayhis salam) was the one who said ‘Ameen’, but he was called the supplicant (da‘i), i.e., the one making supplication. Allah the Exalted says: (أُجِيبَت دَّعْوَتُكُمَا) (Yunus 10:89) “The supplication of you two has been answered.” Even though only Musa (alayhis salam) was making supplication, and Harun (alayhis salam) was only saying ‘Ameen’. Hafiz Ibn Hajar (rahimahullah) has answered this by saying that calling the one who says ‘Ameen’ a supplicant does not prove that the supplicant is the one who says ‘Ameen’. Furthermore, it is also questionable to say that only Musa (alayhis salam) was making supplication and Harun (alayhis salam) was not among those making supplication. (Fath al-Bari: 2/341)
* (Aman) does not mean to say ‘Ameen’, but rather to reach the place of ‘Ameen’, just as the Arabs use the word ‘Anjad’ to refer to a person who has reached near Najd but has not yet entered it. Ibn Daqiq al-‘Id, while answering this, says that this meaning is figurative, and figurative meaning is only acted upon when the literal meaning is impossible or unattainable; otherwise, the original rule is to take the literal meaning. (Fath al-Bari: 2/342)

(6)
In the aforementioned hadith, it is clarified on the authority of Ibn Shihab that the Messenger of Allah (sallallahu alayhi wa sallam) himself used to say ‘Ameen’. Allamah al-Kirmani (rahimahullah) says regarding this that it is the explanation of “When the imam says ‘Ameen’,” and in it is a refutation of those who interpret it as making supplication with the words (اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (6)). (Sharh al-Kirmani: 5/145)
This meaning is supported by the narration in Sunan al-Nasa’i, in which the Messenger of Allah (sallallahu alayhi wa sallam) said: “When the imam says (غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (7)), then you say ‘Ameen’, for the angels also say ‘Ameen’ at that time and the imam also says ‘Ameen’. Whoever’s ‘Ameen’ coincides with the ‘Ameen’ of the angels, his previous sins will be forgiven.” (Sunan al-Nasa’i, al-Salat, Hadith: 927)
It is as if the narrator of the hadith, Ibn Shihab, feared that people would misinterpret “When the imam says ‘Ameen’,” so he clarified that what is meant is the literal meaning, i.e., actually saying ‘Ameen’.

(7)
Allamah Ibn al-Munir (rahimahullah) says: The wisdom in encouraging saying ‘Ameen’ together is that it keeps the followers alert and attentive so that they perform the act at the right time and do not fall into heedlessness in any way, just as the angels do not act heedlessly. And whoever matches the angels will be considered alert and attentive. (Fath al-Bari: 2/343)

Hadith Commentary:
In the terminology of the commentators of Bukhari, this chapter is called "bab fi al-bab" (a chapter within a chapter).
This means that when there is something new in the previous hadith, Imam Bukhari rahimahullah establishes a separate heading to draw attention to it.
In some chains of the previous hadith, the virtue of saying "Allahumma Rabbana laka al-hamd" has been mentioned, therefore Imam Bukhari rahimahullah has established an independent heading to explain it.
This method of Imam Bukhari rahimahullah has been mentioned at numerous places.
What greater virtue can there be than that by uttering a few words, one receives a certificate of forgiveness for sins? However, from this hadith, some scholars have deduced that the imam should say "Rabbana laka al-hamd" and the follower (muqtadi) should not say "Sami‘a Allahu liman hamidah," because this is not clarified in the narration. But this position is questionable, because there is nothing in the hadith that negates the saying of these words by the follower or the imam.
The reality is that the imam, at the time of rising (intiqal), should say "Sami‘a Allahu liman hamidah," and the follower, at the time of standing upright (i‘tidal), should say "Rabbana laka al-hamd."
This issue is exactly like the saying of "Ameen," because regarding "Ameen," the words of the hadith are:
When the imam says (wa la-d-dallin),
then you should say "Ameen."
From this hadith, it does not necessarily follow that the imam should not say "Ameen," even though the hadith does not mention the imam saying "Ameen."
Similarly, in the aforementioned hadith, it is not clarified that the imam should not say "Rabbana laka al-hamd."
Mere absence of mention does not necessitate that the imam should not say these words.
From other ahadith, it is established that the Messenger of Allah sallallahu alayhi wa sallam would combine both the tasmi‘ (Sami‘a Allahu liman hamidah) and the tahmid (Rabbana laka al-hamd).
(Fath al-Bari: 2/366, 367)

Hadith Commentary:
For the follower (muqtadi) to say "Sami‘ Allahu liman hamidah" along with the imam, and then to recite "Allahumma Rabbana laka al-hamd," or for the follower to say only "Rabbana laka al-hamd" after the imam says "Sami‘ Allahu liman hamidah"—both practices are permissible.
The details have already been mentioned previously.

Hadith Commentary:
➊
The meaning of this hadith is certainly not that the follower (muqtadi) should not say "Sami‘ Allahu liman hamidah" (Allah hears the one who praises Him); rather, following the imam requires that this remembrance be said along with the imam, just as "Ameen" is said with the imam.
In prayer, one is to follow the imam; opposition and racing ahead are strictly prohibited.
Agreement with the imam is only in two matters:
One, in saying "Ameen," and the other, in saying "Sami‘ Allahu liman hamidah."
The virtue of this agreement is that previous sins are forgiven through it.
➋
The purpose of Imam Bukhari rahimahullah is to establish the existence of angels and their actions.
And Allah knows best.

Fiqh al-Hadith
In this hadith, there is no mention of the Imam saying "Ameen," therefore it will be understood in conjunction with the previous hadith.

Note: Some scholars have said that if an address in speech is absolute, it is to be understood as referring to recitation aloud (jahr).
My response is that if an exception to a principle is established by evidence, then the specific case is separated, and the principle continues to apply to the remainder. For example, reciting the tashahhud quietly is established. However, reciting "Ameen" quietly in prayers where recitation is aloud (jahri prayers) is by no means established. Therefore, here the speech will remain upon its general principle, and further support for this is that "Ameen" aloud (bil-jahr) is established from authentic marfu‘ hadiths and athar (narrations from the Companions). «والحمدلله»

Hadith Commentary:
The followers (muqtadis) should say "Ameen" upon hearing the Imam's "Ameen"; from this, the affirmation of saying "Ameen" aloud (Ameen bil-jahr) for the followers is established.
For those who study with fairness and justice, this is sufficient.
There is no cure in this world for sectarian prejudice.

Explanation:
In the audible prayers, the issue of saying "Ameen" aloud at the end of Surah al-Fatihah by both the Imam and the followers is one over which both sides have written countless pages.
Not only that, but even major conflicts have occurred over this.
Respected brothers from the Hanafi school have expelled those who practice Ameen bil-jahr from many mosques, beaten them, and the matter has even reached government courts.
This is why, to end this conflict, the Ahl al-Hadith built their own separate mosques, and thus this discord lessened.
If one reflects, rationally and textually, this dispute should never have arisen.
The meaning of the word "Ameen" is: "O Allah, accept the supplications I have made to You."
This word was also used among the Jews and Christians, and it was adopted in Islam as well.
Saying it aloud in audible prayers was never something blameworthy.
But alas, some evil scholars made a mountain out of a molehill.
As a result, Muslims fought among themselves, and for a long time, discord entered their hearts.
Our master, Imam al-Bukhari rahimahullah, by establishing a chapter here and bringing hadiths under it, has put an end to this debate.
Yet, many people are fond of details.
Therefore, we are presenting a detailed treatise on this subject, which is the result of the scholarly pen of the great teacher of United India, the eminent scholar, the head of the pious, Allamah Abdullah Sahib Roopri rahimahullah.
In it, along with evidences, sufficient and satisfactory answers to the objections raised upon them are given.
Thus, the respected Mawlana, may Allah sanctify his secret, says:

Regarding saying "Ameen" aloud: Hadiths, reports, and Hanafi scholars' fatwas

Hadiths:
Hazrat Abu Hurairah radi Allahu anhu says:
"Whenever the Messenger of Allah sallallahu alayhi wa sallam recited 'ghayril maghdubi alayhim walad-dallin', he would say 'Ameen' so loudly that those near him in the first row would hear it."
(Abu Dawud, p. 134, Delhi edition)
(Translation)
When the Messenger of Allah sallallahu alayhi wa sallam recited 'ghayril maghdubi alayhim walad-dallin', he would say 'Ameen' such that those near him in the first row would hear it.

There are two objections from the Hanafis to this hadith:
First, in its chain is Bishr ibn Rafi' al-Harithi Abu al-Asbat, a narrator.
About him, in Nasb al-Rayah, vol. 1, p. 371, Allamah Zayla'i Hanafi writes:
"Bukhari, Tirmidhi, Nasa'i, Ahmad, Ibn Ma'in, and Ibn Hibban rahimahumullah declared him weak."
The second objection is that there is a narrator, Abu Abdullah ibn 'Ammi Abu Hurairah radi Allahu anhu, who is the teacher of Bishr ibn Rafi'. About him, Allamah Zayla'i rahimahullah writes:
"His status is unknown, and no one except Bishr ibn Rafi' narrated from him, i.e., he is majhul al-'ayn (unknown identity), his personality is not known."

Answer to the first objection:
In Khulasat Tadhhib al-Kamal, p. 41, it is written about Bishr ibn Rafi':
"Ibn Ma'in and Ibn 'Adi declared him trustworthy, and Imam Bukhari rahimahullah said: 'He is not followed in his narrations.'"
This shows that some call him weak and some trustworthy, and it is also clear that those who declared him weak did not mention the reason for weakness, and such criticism is called ambiguous criticism (jarh mubham).
And the principle is:
"Such ambiguous criticism is not considered in the face of those who declare someone trustworthy.
Yes, if the reason for weakness is mentioned, then such criticism (jarh mufassar) is indeed given precedence over praise (ta'dil)."
Then Imam Bukhari's statement that "he is not followed in his narrations" is a very light criticism.
The hadith of such a narrator does not fall below the level of hasan (good).
Probably for this reason, Abu Dawud and Mundhiri remained silent on it, and from this, the answer to the second objection also emerges.
Because the hadiths on which Abu Dawud remains silent are considered good by him, and the narration of a majhul al-'ayn is weak.
Thus, Abu Abdullah is not majhul al-'ayn, otherwise Abu Dawud would not have remained silent.
Moreover, Allamah Zayla'i rahimahullah made a mistake; he is not majhul.
Hafiz Ibn Hajar rahimahullah writes in Taqrib:
"Maqbul"—that is, his hadith is acceptable.
Imam Daraqutni rahimahullah says that the chain of this hadith is hasan; in Mustadrak Hakim, it is stated that this hadith is authentic according to the conditions of Bukhari and Muslim.
Imam Bayhaqi says:
"It is hasan sahih."
(Nayl al-Awtar, vol. 2, p. 117, Egypt edition)

Note:
In the footnote of Nasb al-Rayah, vol. 1, p. 371, it is written that in its chain is Ishaq ibn Ibrahim ibn al-'Ala' al-Zubaidi, who is weak.
But since a detailed criticism (jarh mufassar) is not established, Daraqutni called it "hasan", Hakim called it "sahih", and Bayhaqi called it "hasan sahih".
And what is mentioned in Mizaan al-I'tidal about 'Awf al-Ta'i being a liar, Hafiz Ibn Hajar rahimahullah refuted it in Taqrib, and in Khulasat Tadhhib al-Kamal, the words of 'Awf al-Ta'i are not even quoted, even though Khulasah takes from Mizaan al-I'tidal.

(2)
Hazrat Abu Hurairah radi Allahu anhu says:
"People have abandoned saying 'Ameen'. The Messenger of Allah sallallahu alayhi wa sallam, when he recited 'ghayril maghdubi alayhim walad-dallin', would say 'Ameen' so that the first row would hear it, and the mosque would resound with the sound."
(Ibn Majah, p. 62, Delhi edition)
The authenticity of this hadith is similar to the first hadith.
See Nayl al-Awtar, vol. 2, p. 117, Egypt edition.

(3)
From Umm al-Husayn:
"She used to pray behind the Prophet sallallahu alayhi wa sallam in the women's row and heard him recite: 'Alhamdu lillahi Rabbil 'alamin, ar-Rahman ar-Rahim, Maliki yawmid-din,' until he reached 'ghayril maghdubi alayhim walad-dallin', and then he would say 'Ameen'—so much so that I would hear it while I was in the women's row."
(Majma' al-Zawa'id by Haythami, vol. 2, p. 114; Takhrij Hidayah by Hafiz Ibn Hajar, p. 78)
(Translation)
Umm al-Husayn radi Allahu anha used to pray in the women's row behind the Messenger of Allah sallallahu alayhi wa sallam. She says: I heard him recite 'Alhamdu lillahi Rabbil 'alamin...' until he reached 'ghayril maghdubi alayhim walad-dallin', and then he would say 'Ameen'—so much so that I would hear it while I was in the women's row.

In the above hadith, there is a narrator, Isma'il ibn Muslim al-Makki.
Zayla'i rahimahullah and Hafiz Ibn Hajar rahimahullah remained silent about him, but Haythami called him weak.
Even if he is weak, the other aforementioned and following narrations strengthen it.

Note:
Sometimes the first row would hear, and sometimes the sound would reach the back rows.
The reason is that sometimes the Prophet sallallahu alayhi wa sallam would say "Ameen" as loud as the recitation of al-Fatihah, and sometimes in a lower voice.

(4)
Abu Dawud and Tirmidhi narrated from Sufyan, from Salamah ibn Kuhayl, from Hajar ibn 'Anbas, from Wa'il ibn Hujr:
"Whenever the Messenger of Allah sallallahu alayhi wa sallam recited 'walad-dallin', he would say 'Ameen' and raise his voice with it." (These are the words of Abu Dawud.)
And Tirmidhi's wording: "And he would prolong his voice with it."
And Tirmidhi said: "Hadith Hasan."
(Takhrij Hidayah by Zayla'i, vol. 1, p. 370)
(Translation)
In Abu Dawud and Tirmidhi, Wa'il ibn Hujr rahimahullah says that when the Messenger of Allah sallallahu alayhi wa sallam recited 'walad-dallin', he would say "Ameen" aloud.
These are the words of Abu Dawud.
Tirmidhi's wording is: "And he would prolong his voice with it," and Tirmidhi called this hadith "hasan".

Note:
Some people interpret "mad biha sawtahu" as prolonging the "alif" in "Ameen", but the words of Abu Dawud "rafa'a biha sawtahu" and the narration in number 5 "jahr bi-Ameen" clarify that "mad biha" means raising the voice, which is a common Arabic idiom and is found in many hadiths.
For example, in Tirmidhi, it is narrated from Abu Bakr radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
"Ghifar, Aslam, and Muzaynah are better than Tamim, Asad, Ghatafan, and Banu Amir Sa'sa'ah."
"Yamuddu biha sawtahu"—that is, he would say it in a loud voice.
And in Bukhari, from al-Bara', it is narrated that the Messenger of Allah sallallahu alayhi wa sallam was digging the trench on the day of Ahzab and would say these words:
"Allahumma lawla anta ma ihtadayna... wa la tasaddaqna wa la sallayna, fa anzil sakinatan 'alayna... wa thabbit al-aqdam in laqayna, inn al-ula qad baghaw 'alayna... wa in aradu fitnatan abayna."
He said: "Then he would raise his voice at the end of it."
"O Allah! If it were not for Your favor, we would not have been guided, nor given charity, nor prayed. So if we meet the enemy, grant us steadfastness and make our feet firm. These people have brought the enemy upon us. When they wanted us to accept polytheistic beliefs, we refused."
Al-Bara' says: "At the last word (abayna—'we refused'), he would raise his voice more than the other words."
And in Abu Dawud and others, regarding the tarji' in the adhan, in the hadith of Abu Mahdhurah, it is stated: "fa-madda min sawtik"—that is, "raise your voice (more than before)."

(5)
Abu Dawud and Tirmidhi narrated from Ali ibn Salih (also called al-'Ala ibn Salih al-Asadi), from Salamah ibn Kuhayl, from Hajar ibn 'Anbas, from Wa'il ibn Hujr, from the Prophet sallallahu alayhi wa sallam:
"He prayed and said 'Ameen' aloud."
(Translation)
It is narrated from Wa'il ibn Hujr that the Messenger of Allah sallallahu alayhi wa sallam said "Ameen" aloud in prayer.

Note:
Among the narrators of this hadith from Wa'il ibn Hujr is Shu'bah, who is a student of Salamah ibn Kuhayl. In his narration, he says: "wa khafada biha sawtahu"—that is, the Messenger of Allah sallallahu alayhi wa sallam said "Ameen" softly.
The Hanafis take this narration, and Sufyan al-Thawri rahimahullah, who also narrates from Salamah ibn Kuhayl, says in his narration: "wa mad biha sawtahu" or "rafa'a biha sawtahu"—that is, he raised his voice.
They have abandoned this, even though in Fath al-Qadir (Sharh Hidayah) and 'Inayah (Sharh Hidayah), vol. 1, p. 219, in the discussion of raising the hands, it is written that the narration of the more juristic narrator is given preference, and Sufyan al-Thawri rahimahullah is, by consensus, more juristic than Shu'bah rahimahullah.
On this basis, Sufyan's narration should be preferred.
And the principle among the hadith scholars is that the narration of the one with a better memory is preferred, and Sufyan rahimahullah is also superior to Shu'bah rahimahullah in memory.
On this basis, the Hanafis have, in several places, preferred Sufyan's narration over Shu'bah's.
(For details, see Tuhfat al-Ahwadhi, vol. 1, pp. 210–211, commentary on Tirmidhi.)
Then, interestingly, Salamah ibn Kuhayl had two other students:
One is al-'Ala ibn Salih, who is trustworthy and is also called Ali ibn Salih.
The other is Muhammad ibn Salamah, who is weak.
From both, in al-'Ala's narration, there is "jahr bi-Ameen", and in Muhammad ibn Salamah's narration, "rafa'a biha sawtahu".
In fact, Shu'bah himself, in one narration from Salamah ibn Kuhayl, narrates "rafa'a biha sawtahu", and its chain is authentic.
See Nasb al-Rayah, vol. 1, p. 369; Talkhis al-Habir, p. 89; and Tuhfat al-Ahwadhi, vol. 1, p. 211.
Despite this, the Hanafis have only taken Shu'bah's narration "khafada biha sawtahu", but not all Hanafis are the same.
Many, feeling this weakness, accept Ameen bil-jahr, as will be mentioned ahead, inshaAllah.

(6)
From 'Abd al-Jabbar ibn Wa'il, from his father:
"I prayed behind the Messenger of Allah sallallahu alayhi wa sallam. When he began the prayer, he said the takbir and raised his hands until they were level with his ears. Then he recited al-Fatihah, and when he finished it, he said 'Ameen' raising his voice."
Narrated by al-Nasa'i (Takhrij Zayla'i, vol. 1, p. 271)
(Translation)
'Abd al-Jabbar ibn Wa'il rahimahullah narrates from his father Wa'il ibn Hujr radi Allahu anhu: I prayed behind the Messenger of Allah sallallahu alayhi wa sallam. When he began the prayer, he said the takbir and raised his hands until they were level with his ears. Then he recited al-Fatihah, and when he finished it, he said "Ameen" aloud.
This hadith is narrated by al-Nasa'i.

In the footnote of Nasb al-Rayah, vol. 1, p. 371, it is written from Imam Nawawi rahimahullah, referencing Sharh al-Muhadhdhab, that the Imams agree that 'Abd al-Jabbar did not hear from his father, and a group has said that he was born six months after his father's death.
Thus, this hadith is considered disconnected (munqati').
The answer is that Hajar ibn 'Anbas also narrated this hadith from Wa'il ibn Hujr, and he heard it from Wa'il.
Therefore, the suspicion of disconnection is removed.
Also, in the books of narrators, it is mostly written that 'Abd al-Jabbar's teacher was his brother 'Alqamah, so it is most likely that he heard this hadith from his brother 'Alqamah.
In Nasb al-Rayah, vol. 1, p. 370, it is written that 'Alqamah did not hear from his father, as he was born six months after his father's death.
This is a mistake of those who transmitted it, and from here Hafiz Ibn Hajar rahimahullah also made a mistake.
He also writes in Taqrib that 'Alqamah ibn Wa'il did not hear from his father, whereas it is 'Abd al-Jabbar who was born six months after his father's death.
As has just been mentioned:
In Tirmidhi, in the chapter "A Woman Forced into Zina", it is explicitly stated that 'Alqamah heard from his father, and he is older than 'Abd al-Jabbar, and 'Abd al-Jabbar did not hear from his father.
And in Muslim, in the chapter "Prohibition of Cursing Time", there is a hadith of 'Alqamah from his father, and Muslim does not bring disconnected hadiths, as they are weak.
And in Abu Dawud, in the chapter "Whoever Swears to Seize Wealth", his hadith from his father is brought, and Abu Dawud remained silent on it, even though his habit is to mention disconnection, etc.
In any case, there is no doubt about 'Alqamah's hearing.
That is why in Khulasat Tadhhib al-Kamal, the phrase from Taqrib, "he did not hear from his father", is not mentioned.
Khulasah takes from Taqrib.
So when 'Alqamah's hearing is established, and it is most likely that 'Abd al-Jabbar took this hadith from 'Alqamah, the hadith becomes connected.
And according to the Hanafis, the hadith of a Tabi'i is considered connected anyway, whether he names his teacher or not, so they should certainly act upon it.

(7)
From Ali radi Allahu anhu:
"I heard the Messenger of Allah sallallahu alayhi wa sallam, when he recited 'walad-dallin', say 'Ameen'."
(Ibn Majah, chapter on saying Ameen aloud, p. 62)
(Translation)
Hazrat Ali radi Allahu anhu says: I heard the Messenger of Allah sallallahu alayhi wa sallam, when he recited 'walad-dallin', say "Ameen".

In this hadith, there is a narrator, Muhammad ibn 'Abd al-Rahman ibn Abi Layla. In Majma' al-Zawa'id, it is written: "The majority declare him weak, and Abu Hatim says his status is truthfulness."
Majma' al-Zawa'id does not mention the reason for the majority's declaring him weak.
In Taqrib al-Tahdhib, it is clarified: "Truthful, but very poor memory."
Thus, the reason for weakness is poor memory, but he is truthful and does not lie.
Therefore, this hadith is somewhat good, and when combined with other hadiths, it becomes very strong.

In Tuhfat al-Ahwadhi, vol. 1, p. 608, it is stated:
"As for the hadith of Ali radi Allahu anhu, al-Hakim narrated it with the wording: 'I heard the Messenger of Allah sallallahu alayhi wa sallam say "Ameen" when he recited "ghayril maghdubi alayhim walad-dallin".'
He also narrated that the Prophet sallallahu alayhi wa sallam, when he recited 'walad-dallin', would raise his voice with 'Ameen', as is also in I'lam al-Muwaqqi'in."
(Translation)
In Mustadrak al-Hakim:
Hazrat Ali radi Allahu anhu says: I heard the Messenger of Allah sallallahu alayhi wa sallam say "Ameen" when he recited "ghayril maghdubi alayhim walad-dallin".
Also, in Mustadrak al-Hakim, it is narrated from Hazrat Ali radi Allahu anhu that the Prophet sallallahu alayhi wa sallam, when he recited "walad-dallin", would say "Ameen" aloud.
It is the same in I'lam al-Muwaqqi'in.

(8)
In Tuhfat al-Ahwadhi, on the same page:
"And Abu Hurairah has another hadith regarding saying 'Ameen' aloud, narrated by al-Nasa'i from Nu'aym al-Mujammir, who said: 'I prayed behind Abu Hurairah, and he recited "Bismillah ar-Rahman ar-Rahim", then recited Umm al-Qur'an (al-Fatihah), and when he reached "ghayril maghdubi alayhim walad-dallin", he said "Ameen", and the people said "Ameen". At the end of the hadith, Abu Hurairah said: "By Him in Whose hand is my soul, I am the most similar among you in prayer to the Messenger of Allah sallallahu alayhi wa sallam." And its chain is authentic.'"
(Translation)
Abu Hurairah radi Allahu anhu has another hadith about saying "Ameen" aloud, which is in al-Nasa'i.
Nu'aym ibn Mujammir radi Allahu anhu said: I prayed behind Abu Hurairah radi Allahu anhu. He recited "Bismillah", then al-Fatihah, and when he reached "ghayril maghdubi alayhim walad-dallin", he said "Ameen", and the people also said "Ameen".
At the end of this hadith, Abu Hurairah radi Allahu anhu said: "By Him in Whose hand is my soul, I am the most similar among you in prayer to the Messenger of Allah sallallahu alayhi wa sallam."
And its chain is authentic.

(9)
In Nasb al-Rayah by Zayla'i, vol. 1, p. 371:
"Ibn Hibban narrated in his Sahih, in the fourth type of the fifth section, with the wording: 'Whenever the Messenger of Allah sallallahu alayhi wa sallam finished reciting Umm al-Qur'an, he would raise his voice and say "Ameen".'"
(Translation)
Ibn Hibban narrated in his Sahih from Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam, when he finished al-Fatihah, would say "Ameen" aloud.
(Zayla'i did not criticize this hadith.)

(10)
In Ibn Majah, chapter on saying "Ameen" aloud, p. 63:
From Aisha, from the Prophet sallallahu alayhi wa sallam:
"The Jews have not envied you for anything as much as they have envied you for the greeting of peace and for 'Ameen'."
(Translation)
Hazrat Aisha radi Allahu anha narrates that the Messenger of Allah sallallahu alayhi wa sallam said: "The Jews have not envied you for anything as much as they have envied you for the greeting of peace and for 'Ameen'."
When many voices join together in saying "Ameen" aloud, it displays an Islamic manifestation, which is why the Jews are envious. Otherwise, there is no meaning to envy in saying it quietly, for if nothing is heard, what is there to envy?
The chain of this hadith is authentic, as Mundhiri rahimahullah has stated, and Ibn Khuzaymah rahimahullah brought it in his Sahih, and Imam Ahmad rahimahullah in his Musnad, and Bayhaqi rahimahullah in his Sunan, all with authentic chains.

These are ten complete hadiths.
Besides these, there are other narrations as well.
In Musk al-Khitam (Sharh Bulugh al-Maram), seventeen are mentioned, and the reports (athar) are countless.
The mention of two hundred Companions radi Allahu anhum has already passed in the statement of 'Ata' the Tabi'i rahimahullah, and people also used to say "Ameen" behind Abu Hurairah radi Allahu anhu, as has been mentioned in hadith number 8.
In fact, consensus (ijma') is established according to the Hanafi method.
The Hanafi school holds that if someone dies after falling into a well, the entire well must be cleaned.
The evidence is that when an Abyssinian fell and died in the well of Zamzam, Abdullah ibn Zubayr radi Allahu anhu, in the presence of the Companions radi Allahu anhum, had all the water removed, and no one objected.
Thus, this became consensus.
Similarly, regarding the issue of "Ameen", Abdullah ibn Zubayr radi Allahu anhu, in the mosque of Makkah, in the presence of the Companions radi Allahu anhum, said "Ameen", and the people said it with him, so much so that the mosque resounded, and no one objected.
Thus, this too became consensus.
Then, the Hanafis do not have even a single hadith about saying "Ameen" quietly.
There is only the narration of Shu'bah, whose weakness has already been mentioned above, and in Hidayah, they have argued from the statement of Abdullah ibn Mas'ud radi Allahu anhu that the Imam should say four things quietly:
"Subhanak Allahumma, a'udhu billah, Bismillah, Ameen."
But there is no proof for this.
See Dirayah (Takhrij Hidayah) by Hafiz Ibn Hajar rahimahullah, p. 71; Nasb al-Rayah (Takhrij Hidayah) by Zayla'i rahimahullah, vol. 1, p. 325; and Fath al-Qadir (Sharh Hidayah), vol. 1, pp. 204, 207, etc.
Yes, the Tabi'i Ibrahim al-Nakha'i has this statement that the Imam should say four things quietly.
But what value does the statement of a Tabi'i have in the face of marfu' hadiths and the reports of the Companions, especially when there is a narration from him to the contrary?
As has already been mentioned above, he interprets the verse "wa la tajhar bi-salatika" as referring to supplication (du'a).
On this basis, according to him, "Ameen" should be said in a moderate voice—not very loudly, nor completely quietly—and this is also the view of the Ahl al-Hadith.

Other Hanafi evidences:
Some Hanafis have presented other reports on this issue.
We wish to mention them as well.
Shah Abdul Haq Muhaddith Dehlawi rahimahullah writes in Safar al-Sa'adat:
"It is narrated from Amir al-Mu'minin Umar ibn al-Khattab radi Allahu anhu that the Imam should say four things quietly: ta'awwudh, Bismillah, Ameen, Subhanak Allahumma wa bihamdik.
And from Ibn Mas'ud radi Allahu anhu, the same is reported.
And Suyuti rahimahullah, in Jami' al-Jawami', narrates from Abu Wa'il rahimahullah that he said: Umar and Ali did not say Bismillah, ta'awwudh, or Ameen aloud."
(Ibn Jarir, Tahawi)
(Translation)
It is narrated from Umar radi Allahu anhu that the Imam should say four things quietly: "A'udhu billah, Bismillah, Ameen, Subhanak Allahumma", and the same is reported from Abdullah ibn Mas'ud radi Allahu anhu.
And Suyuti rahimahullah, in Jami' al-Jawami', narrates from Abu Wa'il rahimahullah that Umar radi Allahu anhu and Ali radi Allahu anhu did not say Bismillah, ta'awwudh, or Ameen aloud.
Ibn Jarir and Tahawi narrated this.

And in the footnote of Ibn Majah, India edition, p. 62, it is written:
"It is narrated from Umar ibn al-Khattab: The Imam should say four things quietly: ta'awwudh, Bismillah, Ameen, Subhanak Allahumma.
And from Ibn Mas'ud, the same.
And Suyuti narrated in Jami' al-Jawami' from Abu Wa'il: Umar and Ali radi Allahu anhum would not say Bismillah, ta'awwudh, or Ameen aloud.
Narrated by Ibn Jarir, Tahawi, and Ibn Shahin."
This Arabic statement is exactly the translation of the Persian statement from Sharh Safar al-Sa'adat.
This is the entire capital of the Hanafis, as found in these two statements (Arabic and Persian).
In both statements, there is no reference for the statement of Umar radi Allahu anhu and Ibn Mas'ud radi Allahu anhu as to who narrated it, and for the action of Umar radi Allahu anhu and Ali radi Allahu anhu that they did not say ta'awwudh, Bismillah, or Ameen aloud, it is said that Ibn Jarir, Tahawi, and Ibn Shahin narrated it.
But in its chain is Sa'id ibn Marzuban al-Baqqal, about whom it is written in Mizaan al-I'tidal that Imam Fallas abandoned him, and Ibn Ma'in says his hadith is not worth writing, and Bukhari says he is munkar al-hadith, and in the biography of Aban ibn Haylah al-Kufi in Mizaan al-I'tidal, Ibn al-Qattan quotes Bukhari as saying: "If I say someone is munkar al-hadith, it is not permissible to take his narration."
Thus, this narration is completely rejected.
Moreover, regarding the books in which this narration is found, Shah Waliullah Sahib rahimahullah in Hujjat Allah al-Balighah and Shah Abdul Aziz Sahib rahimahullah in 'Ujalah Nafi'ah write:
"Their narrations should not be taken without scrutiny, because they are not careful; they have mixed up true and false, authentic and weak."
Thus, for the Hanafis to present their narrations without verification is a double mistake, especially when there is a narration from Ali radi Allahu anhu about saying "Ameen" aloud, as has been mentioned above at number 27, and Bismillah aloud is also established from him, as mentioned in Sabil al-Salam and Daraqutni.
(See Musk al-Khitam, Sharh Bulugh al-Maram, p. 230)
Moreover, in the face of marfu' hadiths, no one's statement or action has any weight, no matter how great or small.
A Muslim's attitude should be:
"Draw that picture in which there is such clarity: on one side is the command of the Prophet, on the other side is the neck bowed in submission."

Further proof and testimony of Hanafi scholars:
In some disputed issues, both sides have some support from evidence, but here, on the other side, there is nothing, and whatever there is, readers have already seen.
Now, further clarification from the decisions of Hanafi scholars:

Imam Ibn al-Humam rahimahullah:
He is the ancestor of the Hanafis.
In the famous Hanafi book Shami (Radd al-Muhtar), vol. 4, p. 388, it is written:
"Kamal ibn al-Humam reached the rank of ijtihad."
He writes in his book Fath al-Qadir:
"If the decision were up to me in this matter, I would reconcile by saying that the narration of saying it quietly means not to say it with harshness, and the narration of saying it aloud means to say it in a moderate voice."
(Fath al-Qadir, vol. 1, p. 117)
(Translation)
If the decision were up to me, I would reconcile by saying that the hadith about saying it quietly means not to shout, and the hadith about saying it aloud means to say it in a moderate voice.

Imam Ibn Amir al-Hajj rahimahullah:
He is among the distinguished students of Imam Ibn al-Humam rahimahullah.
He agrees with his teacher's decision, and in his book Hilyah, he writes:
"Our elders have preferred their school with arguments that are not free from some weakness for the one who reflects, so our Shaykh Ibn al-Humam rahimahullah said: 'If the decision were up to me...'"
(Ta'liq al-Mumajjad 'ala Muwatta' al-Imam Muhammad, pp. 9–10)
(Translation)
Our elders have preferred their school with arguments that are not free from some weakness for the one who reflects, so our Shaykh Ibn al-Humam rahimahullah said: "If the decision were up to me..."

Shah Abdul Haq Muhaddith Dehlawi rahimahullah:
Whose Persian statement from Sharh Safar al-Sa'adat has just been mentioned.
He lived long before Shah Waliullah Sahib rahimahullah.
He intended to leave the Hanafi school, but the scholars of Makkah advised him not to rush, but to reflect on the Hanafi school's arguments.
After that, he wrote "Fath Sirr al-Mannan", in which he collected the Hanafi school's arguments.
Regarding the issue of "Ameen", he wrote the same statement as Imam Ibn al-Humam rahimahullah and made the same decision as Ibn al-Humam.

Mawlana Abdul Hayy Sahib Lucknowi rahimahullah:
A famous elder of the Hanafi school.
He writes:
"Justice is that saying 'Ameen' aloud is stronger in terms of evidence."
(Ta'liq al-Mumajjad 'ala Muwatta' al-Imam Muhammad, p. 105)
(Translation)
Justice is that, in terms of evidence, saying "Ameen" aloud is stronger.

Mawlana Siraj Ahmad Sahib rahimahullah:
He is also a well-known elder of the Hanafi school.
In Sharh Tirmidhi, he writes:
"The hadiths about saying 'Ameen' aloud are more numerous and more authentic."
(Translation)
The hadiths about saying "Ameen" aloud are numerous and more authentic.

In addition, Mawlana Abdul 'Ali Bahr al-'Ulum Lucknowi Hanafi rahimahullah also writes in "Arkan al-Islam" that "nothing is established about saying 'Ameen' quietly."
And other scholars also write similarly, but we suffice with this, for when there is no proof for saying it quietly, what is the benefit of abundance?
What has been written is for satisfaction and reassurance.
May Allah grant us the ability to act upon it and protect us from stubbornness and prejudice.
Ameen.
(Article: "Ameen wa Raf' al-Yadayn" by Hafiz Abdullah Sahib Roopri, may Allah illuminate his grave and cool his resting place, Ameen)

The commentators of Bukhari today who are affiliated with Deoband are expressing such baseless opinions on such disputed matters that it is extremely astonishing. For example, Imam Bukhari (rahimahullah) in the previous chapter narrated the action of Sayyiduna Abdullah bin Zubayr (radi Allahu anhu) and his companions that they used to say Ameen so loudly that the mosque would echo.

On this, the commentators say:
"Most likely this was an incident from the time when he used to recite qunoot against Abdul Malik in Fajr prayer. Abdul Malik also used to recite qunoot against Ibn Zubayr (radi Allahu anhu), and in the circumstances of that era, exaggeration and carelessness generally tend to occur." (Tafheem al-Bukhari, Part 3, p. 135)

People of fairness can themselves observe how far this baseless opinion is correct. First of all, Abdullah bin Zubayr's saying Ameen aloud is not specifically mentioned in any narration as being only in Fajr prayer. It is possible that this incident was related to Maghrib or Isha as well. Then what connection does saying Ameen aloud at the conclusion of al-Fatihah have with reciting qunoot against Abdul Malik? The place of qunoot is different. Furthermore, attributing exaggeration and carelessness to such an exalted Companion as Abdullah bin Zubayr is a great audacity, and such baseless things are said.

May Allah the Pure guide such scholars to accept the truth with open hearts, and not give today's educated and enlightened people an opportunity to laugh at them by resorting to unjustified interpretations.

اللھم وقفنا لما تحب و ترضی آمین۔

Hadith Commentary:
(1)
The hadith mentions the saying of "Ameen" by the follower (muqtadi), but it does not mention saying it aloud. Regarding this, Allamah Ibn Munir rahimahullah writes:
The relevance of the hadith to the chapter heading is that in this hadith, the follower is commanded to say "Ameen," and when an instruction is given in an unrestricted manner regarding speech, it is to be understood as referring to saying it aloud. If saying it quietly is intended, then the restriction of saying it quietly is added as an additional qualification.
(Fath al-Bari: 2/345)

(2)
Hafiz Ibn Hajar rahimahullah writes that the relevance of the chapter heading and the hadith is also established in this way: the follower is bound to follow the imam, and it has been established that the imam is obligated to say "Ameen" aloud, so it is also necessary for the follower to say "Ameen" aloud in following the imam.
An objection may be raised that, on this basis, the follower should also recite Surah al-Fatihah aloud, but reciting al-Fatihah aloud behind the imam is prohibited, so this objection is not valid.
Further support for this position is found in the narration from Ata that the followers of Abdullah ibn Zubayr radi Allahu anhu used to say "Ameen" aloud.
In one narration, Ata says: I saw more than two hundred Companions radi Allahu anhum in this mosque that when the imam would say (wa la ad-dallin), the echo of their saying "Ameen" would reach my ears.
(Fath al-Bari: 2/345)
Allamah Sindhi rahimahullah says that the command "faqulu Ameen" is for both the imam and the follower.
In reality, it should have been said in this way: the imam should also say "Ameen" and you should also say "Ameen," but since the Messenger of Allah sallallahu alayhi wa sallam himself was the imam, the wording was shortened to "you say Ameen."
(Hashiyat al-Sindi: 1/142)

(3)
In the books of hadith, there are numerous narrations from the Companions radi Allahu anhum which indicate that the follower should say "Ameen" aloud.
A few references are as follows:
Nafi' narrates that Ibn Umar radi Allahu anhu, when praying with the imam, after the recitation of al-Fatihah, when the people would say "Ameen," he would also say "Ameen" and considered it a Sunnah.
(Sahih Ibn Khuzaymah: 2/287, Hadith: 572)
Also, Imam Bayhaqi says that Ibn Umar radi Allahu anhu, whether he was the imam or the follower, would say "Ameen" aloud in both cases.
(al-Sunan al-Kubra lil-Bayhaqi: 2/59)
In this regard, the suspended narration (ta'liq) mentioned by Imam Bukhari rahimahullah has already been discussed.
The account regarding Abdullah ibn Zubayr radi Allahu anhu has also been mentioned previously.
Ibn Jurayj says: I asked Ata ibn Abi Rabah: Did Ibn Zubayr say "Ameen" at the end of Surah al-Fatihah? He replied: Yes, and those who prayed behind him would also say "Ameen" to the extent that the mosque would echo.
(al-Musannaf li'Abd al-Razzaq: 2/96-97)
In addition, Ikrimah, the freed slave of Ibn Abbas, says: I found the people in such a state that when the imam would say (ghayr al-maghdoobi 'alayhim wa la ad-dallin [7]), the mosques would echo with their saying "Ameen."
(al-Musannaf Ibn Abi Shaybah: 2/189)
In comparison to these narrations, there is no authentic or sound-chained narration from any Companion proving that "Ameen" should be said quietly.

(4)
Imam Bukhari rahimahullah has mentioned two follow-up narrations (mutaba'at) at the end of the hadith, the details of which are as follows:
The mutaba'ah of Muhammad ibn Amr has been narrated by Imam Ahmad, al-Darimi, Ibn Khuzaymah, and Imam Bayhaqi rahimahullah with their respective connected chains, while the second mutaba'ah of Nu'aym Mujmir has been narrated in a connected form by Imam Nasa'i and Ibn Khuzaymah rahimahullah, whose wording is as follows:
Nu'aym Mujmir says: I prayed behind Abu Hurayrah radi Allahu anhu, and he recited Bismillah al-Rahman al-Rahim and Surah al-Fatihah. When he reached (wa la ad-dallin), he said "Ameen," and those behind him also said "Ameen."
At the end, he said: By the One in Whose hand is my soul! I am the most similar to the prayer of the Messenger of Allah sallallahu alayhi wa sallam among you.
(Fath al-Bari: 2/346)

(5)
The narration in which saying "Ameen" quietly is mentioned does not meet the standards of authenticity established by the hadith scholars, so it is not a valid proof.
If it is accepted as authentic, then its meaning is that in silent prayers, "Ameen" should be said quietly so that it does not conflict with other narrations.
Some people think that the Messenger of Allah sallallahu alayhi wa sallam initially said "Ameen" aloud for the purpose of teaching, and later this ruling was abrogated.
This position is not correct, either rationally or textually, because saying "Ameen" aloud is also narrated from Wa'il ibn Hujr radi Allahu anhu, who accepted Islam in the last period of the Messenger of Allah sallallahu alayhi wa sallam's life, so it is not possible to attribute the narration from him to the early period.
And Allah knows best.

Hadith Commentary:
At the conclusion of Surah Al-Fatihah, the angels also say "Ameen."
In silent (siri) prayers, they say it in a low voice, and in audible (jahri) prayers, they say it aloud. Thus, for the one whose "Ameen" coincides with the "Ameen" of the angels, his matter is accomplished (his salvation is secured).
May Allah, the Exalted, grant salvation to every Muslim.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has brought a hadith to explain the virtue of saying "Ameen," in which the virtue of saying "Ameen" is mentioned in absolute terms and is not restricted specifically to the state of prayer. However, in the narration of Sahih Muslim, these words are found:
“When any one of you says Ameen in prayer.”
In light of this narration, it can be said that the absolute narration will be interpreted in light of the restricted one, and what is meant is that the one who says Ameen in prayer is superior, though it is better to keep it upon its absolute sense.
Furthermore, there is another narration in Sahih Muslim itself that when a reciter of the Qur’an says Ameen, you should also say Ameen.
(Sahih Muslim, Kitab al-Salat, Hadith:
(920)
410)
In light of this narration, whenever any reciter says Ameen, it is recommended (mustahabb) for the listener to also say Ameen, whether he is in prayer or outside of prayer.
It is possible that by “reciter” (qari) is meant the imam, because it is the same hadith that has been narrated with different wordings.
(Fath al-Bari: 2/345)
(2)
Allamah Ibn al-Munir rahimahullah says that what greater virtue can there be than that by uttering a small word, forgiveness is attained, and there is no difficulty in saying it.
(Fath al-Bari: 2/344)
This virtue alone regarding saying Ameen is sufficient, that the Jews are extremely envious of this act of the Muslims. Thus, it is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said:
“The Jews have not envied you for anything as much as they have envied you for the greeting of salam and for saying Ameen.”
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 856)
Imam Ibn Khuzaymah has narrated this hadith in these words, that the Messenger of Allah sallallahu alayhi wa sallam said:
“Indeed, the Jews are a jealous people. They do not envy us for anything as much as they envy us for the greeting of salam and for saying Ameen.”
(Sahih Ibn Khuzaymah: 1/288)

Hadith Commentary: Benefits and Issues: When the imam finishes reciting Surah al-Fatihah and says "Ameen," the followers should also say "Ameen" at that time, because Allah's angels also say "Ameen" at that moment, and Allah's decree is that those servants who coincide with the angels in saying "Ameen" will have their previous sins forgiven.

Hadith Commentary: Benefits and Issues: In the case of performing prayer in congregation, when the imam says "Sami‘a Allahu liman hamidah" (Allah has heard the one who praised Him) upon rising from bowing (ruku‘), then Allah’s angels also say these words: "Allahumma Rabbana laka al-hamd" (O Allah, our Lord, to You belongs all praise). For this reason, the followers (muqtadis) have also been commanded by the Prophet (sallallahu alayhi wa sallam) to say this phrase at that moment, and it has been stated that those whose phrase coincides with that of the angels, by the blessing of this phrase, their previous minor sins will be forgiven. The purpose of this concurrence and correspondence appears to be that these words should be uttered immediately after rising from bowing, so that they are said exactly along with the angels, and not before or after.

936. Commentary:
➊ That is, when the imam says "Ameen" «غَيْرِ الْمَغْضُو بِ عَلَيْهِمْ وَلَا الضَّالِّينَ», then you should also say "Ameen." At that very moment, the angels also say "Ameen." The virtue of this concurrence and agreement is that the previous sins of the worshippers are forgiven. «والله ذوالفضل العظيم»

➋ The words of the hadith, "When the imam says Ameen, then you say Ameen," require that the followers (muqtadis) say "Ameen" after the imam says "Ameen," not simultaneously with the imam, nor before him. There is also a common shortcoming in this regard, that most people say "Ameen" as soon as the imam finishes reciting «ولا الضالين». However, it is necessary for the followers to first give the imam the opportunity to say "Ameen," and only after that should they themselves say "Ameen."

848. Commentary:
➊ It is understood from this that the angels (mala'ika) also say these words along with those performing the prayer, and the time for their supplication is the same: when the imam, upon rising from bowing (ruku‘), completes the tasmi‘ (saying "Sami‘a Allahu liman hamidah"), then they say their words.
➋ The follower (muqtadi) should also follow the imam, and in this there is agreement with the angels.

930. Commentary: The saying of "Ameen" by the followers (muqtadis) behind the imam is an agreed-upon issue. The difference of opinion is regarding whether it should be said quietly or aloud. In al-Bayhaqi, it is narrated from ‘Ata that I saw two hundred Companions of the Messenger (sallallahu alayhi wa sallam) in Masjid al-Haram, that when the imam would say «وَلَا الضَّالِّينَ», the sound of their "Ameen" would cause a reverberation. [السنن الکبری للبیھقي ، الصلاة : 59/2]

It is specifically narrated from Ibn al-Zubayr (radi Allahu anhu) that the noise from his followers’ voices would cause an uproar. [السنن الکبریٰ للبيھقي ، الصلاة : 59/2]

For further details on this issue, see: [فتح الباري : 345-339/2 ، تحت حدیث : 782-780]

929. Commentary: “All previous sins”: According to the majority of scholars, in this and other actions regarding which the glad tidings have been given that all previous sins are forgiven upon their performance, what is meant are minor sins (saghā’ir), which are forgiven through various deeds even without repentance. As for the forgiveness of major sins (kabā’ir), they are not forgiven without sincere repentance. However, the apparent meaning of this and similar ahadith is that, due to the effect and blessing of these actions, all sins are forgiven, and repentance is not a condition there; the generality of the wording also necessitates this. And Allah knows best.

926. Commentary:

➊ It is understood that the imam should say "Ameen" aloud so that others may also say it. In Abu Dawud, there is an explicit and authentic narration that when the Messenger of Allah (sallallahu alayhi wa sallam) would say «وَلا الضّالِّينَ», he would say "Ameen" and would raise his voice with it. [سنن أبي داود ، الصلاة ، حدیث : 932] This is also the position of Imam Shafi'i, Ahmad, and Ishaq (rahimahumullah).

➋ The meaning of the "Ameen" of the angels coinciding is that both occur at the same time; therefore, there should be no delay. The "Ameen" of the imam and the followers should be connected, as is mentioned in the hadith: "When the imam says «غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ ولا الْضّالِّينَ», then you say 'Ameen'." [صحیح البخاري ، الأذان ، حدیث : 782 ، وصحیح مسلم ، الصلاة ، حدیث : 410] However, the followers should begin saying "Ameen" upon hearing the imam's voice; it is not correct to precede the imam.

➌ Some individuals have argued from «إذا قال الإمامُ : (وَلا الضّالِّينَ) ، فقولُوا : آمينَ» that only the imam will recite Surah al-Fatihah and the followers will only say "Ameen." But this argument is contrary to the authentic and mutawatir (mass-transmitted) ahadith. The evidences for the obligation of Surah al-Fatihah are numerous, some of which have already been covered in previous ahadith. Therefore, Surah al-Fatihah is a pillar (rukn) of the prayer, without which no one's prayer is valid. And Allah knows best.

➍ From this blessed hadith, it is also established that at the end of Surah al-Fatihah, only "Ameen" should be said; saying any additional words is not correct, because the narrations of "Ameen" that contain extra words are weak. For example: Imam Bayhaqi (rahimahullah) has narrated from Wa'il ibn Hujr (radi Allahu anhu) that he heard the Messenger of Allah (sallallahu alayhi wa sallam), when he recited «غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضّالِّينَ», he said «ربِّ اغفرْ لي ، آمين». [السنن الکبریٰ بیهقي : 2؍58] This narration is weak due to Abu Bakr Nabshali.

➎ This hadith also refutes the Imami (Shia) sect, who say that saying "Ameen" in prayer invalidates the prayer.

1064. Commentary: It is evident that the angels appointed over a person also participate with him in prayer, especially responding to the imam, for example: saying "Ameen" after the imam's recitation of al-Fatihah, and saying «رَبَّنَا وَلَكَ الْحَمْدُ» in response to «سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ», etc. Therefore, the follower (muqtadi) should also respond to the imam, and do so immediately (as is customary in giving a response). In this way, he will attain the virtue of agreeing with the angels. And the company of Allah’s righteous servants is no ordinary matter—let alone the company of the infallible angels. Allah! Allah!

Benefits and Issues:
➊
From this it is understood that the follower (muqtadi) should say "Ameen" at the time when the imam says "Ameen," even if the follower's recitation is ahead of or behind the imam's.

➋
From this, it is apparent that the imam says "Ameen" aloud, because the followers will say "Ameen" upon hearing his voice.

➌
What does it mean for the "Ameen" of the worshipper to coincide with the "Ameen" of the angels? This has been explained in various ways:

(a)
Agreement in timing—that is, the worshipper says "Ameen" at the same time as the angels say "Ameen."

(b)
Agreement in sincerity. Every action of the angels is performed with sincerity solely for the pleasure of Allah. If the worshipper also says "Ameen" with such sincerity, his sins will be forgiven.

(c)
Agreement in humility (khushu‘). "Ameen" is a supplication, and humility in supplication is a cause for its acceptance. Humility is found in the actions of the angels. Similarly, the supplication of the believer, and especially his saying of "Ameen," should be accompanied by humility and reverence.

➍
Imam al-Bukhari rahimahullah has mentioned this hadith under the chapter heading (Bab Jahr al-Ma’mum bi’l-Ta’min) "The Follower Saying 'Ameen' Aloud" (Sahih al-Bukhari, The Book of Adhan, Chapter: The Follower Saying 'Ameen' Aloud, Hadith: 782).

Takhrij al-Hadith: [الموطأ رواية يحييٰ بن يحييٰ 87/1 ح 191، ك 3 ب 11 ح 44/2، التمهيد 8/7، الاستذكار : 167 ● وأخرجه البخاري 780، ومسلم 410، من حديث مالك به]
Jurisprudential Explanation:
➊ Imam Abu al-Abbas al-Sarraj rahimahullah has transmitted with a sound chain from Imam al-Zuhri that «كَانَ رَسُوْلُ اللهِ صلَّى اللهُ عَليهِ وسَلمَ إذَا قَالَ وَلَاالضَّالِّيْنَ، جَهََرَ بِآمِيْنَ» [حديث السراج، قلمي ص 35 ب]
➋ From this hadith, the noble hadith scholars have established the issue of saying "Ameen" aloud. See: [صحيح بخاري 770 وصحيح ابن خزيمه 286/1 ح 570 وسنن ابن ماجه 852 و سنن النسائي 144/2 ح 929]
➌ It is narrated from Sayyiduna Wa’il ibn Hujr radi Allahu anhu that he performed prayer behind the Messenger of Allah sallallahu alayhi wa sallam «فَجَهَرَ بِآمِينَ» and the Prophet sallallahu alayhi wa sallam said "Ameen" aloud. [سنن ابي داود: 933، الخلافيات للبيهقي، قلمي ص 15/1 وسنده حسن]
◄ Keeping such narrations in view, Imam Muslim states: «تواترت الروايات كلها أن النبى صلى الله عليه وسلم جهر بآمين» All the narrations are mutawatir (mass-transmitted) that the Noble Prophet sallallahu alayhi wa sallam said "Ameen" aloud. [كتاب التميز قلمي ص 9، مطبوع ص 40]
➍ The narration of Imam Shu’bah in which silent "Ameen" is mentioned is, due to its being anomalous (shadh), considered weak by the noble hadith scholars. Even if this narration were authentic, its meaning would only be that in silent prayers, "Ameen" should be said quietly. It should be noted that there is consensus on saying "Ameen" quietly in silent prayers.
➎ The Companions and the Followers (Tabi’un) used to say "Ameen" aloud in the audible prayers. See [صحيح بخاري قبل حديث 780 و مصنف ابن ابي شيبه 425/2 ح 7963 وسنده حسن]
● To envy (the greeting of) "Salam" (as-salamu alaykum) and "Ameen" is the practice of the Jews. See: [سنن ابن ماجه 856 وسنده صحيح و صححه ابن خزيمة: 1585، والبوصيري فى زوائد ابن ماجه، والمنذري فى الترغيب والترهيب 328/1]
● Also see: my book [القول المتين فى الجهر بالتامين]
➏ Some people deduce from this hadith that "the angels say 'Ameen' in a low voice because their voice is not heard, therefore 'Ameen' should be said quietly." This is merely clutching at straws.
➐ The virtue of saying "Ameen" in prayer is that it is a means of forgiveness.
➑ This hadith also proves that if a latecomer (masbuq) has recited a part of Surah al-Fatihah or is about to recite it, and in the meantime the Imam says "Ameen," then he too should say "Ameen" and afterwards complete his recitation of Surah al-Fatihah. Now, if he reaches his «ولا الضالين» and the Imam, after saying "Ameen," is reciting (the next portion), then he should not say "Ameen" but remain silent, as is established from other general evidences.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 781، من حديث مالك به]
Jurisprudential Points (Tafaqquh):
➊ Saying "Ameen" is a deed of great virtue.
➋ For further details, see: [الموطأ ح18، 429]

Hadith Authentication (Takhrij al-Hadith):
[وآخرجه البخاري 782، من حديث مالك به]

Jurisprudential Explanation (Tafaqquh):
➊ In one hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam said: «إذا أمّن الإمام فأمّنوا» When the imam says "Ameen," then you should say "Ameen." [صحيح بخاري : 780، صحيح مسلم : 410، دارالسلام : 915] Therefore, one should not say "Ameen" before the imam.
➋ According to the Sunnah, saying "Ameen" brings great reward.
➌ Also see: Hadith [البخاري 781، 780، ومسلم 410]

Takhrij al-Hadith:
[وأخرجه البخاري 796، ومسلم 409 من حديث مالك به]

Jurisprudential Explanation:
➊ One should say «رَبَّنَا وَلَكَ الْحَمْدُ» only after the imam has said «سَمِعَ اللهُ لِمَنْ حَمِدَهُ».
➋ According to the preferred opinion, both the imam and the follower should say «سَمِعَ اللهُ لِمَنْ حَمِدَهُ» and «رَبَّنَا وَلَكَ الْحَمْدُ».
● Imam Muhammad ibn Sirin rahimahullah said: When he (the imam) says «سَمِعَ اللهُ لِمَنْ حَمِدَهُ», his followers should say «سَمِعَ اللهُ لِمَنْ حَمِدَهُ، اَللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ». [مصنف ابن ابي شيبه 1/253 ح2600 وسنده صحيح]
● Imam Amir ibn Shurahil al-Sha'bi rahimahullah said: Behind the imam, one should not say «سَمِعَ اللهُ لِمَنْ حَمِدَهُ», rather one should say «اَللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ». [ابن ابي شيبه 1/253 ح2598 وسنده صحيح]
Of these two statements, the statement of Imam Ibn Sirin is supported by a marfu' narration. See: [سنن الدارقطني 1/340 ح1270، 1271، وسنده حسن] Therefore, this is the preferred opinion.
➌ «رَبَّنَا وَلَكَ الْحَمْدُ» should be said quietly (sirr), but sometimes saying it aloud (jahr) is also permissible.
● It is narrated from Abdur-Rahman ibn Hurmuz al-A'raj rahimahullah that I heard Abu Hurairah (radi Allahu anhu) reciting «اَللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ» in a loud voice. [مصنف ابن ابي شيبه 1/248 ح2556 وسنده صحيح]
➍ Saying «ربنا ولک الحمد حمدا کثیرا طیبا مبارکا فیه» after rising from bowing (ruku') is also established. See: [صحيح بخاري 799]