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Recitation of Ameen Loudly Behind Imam
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Re: Ameen
Hafidh Asqalani writes:
Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle had never heard any Hadith from his Father. The other scholars of Hadith say that he was born after his Father's death that is why its not possible that he would have heard any Hadith from his Father. Imam Ibn Saad said that ibn Wyle has only narrated a few Hadith.
(Tahdheeb ut-tahdheeb, biography of Abdul Jabbar bin Wyle)
Abdul Jabbaars narrations cannot be used as evidence because he said that he narrated directly from his Father whereas his Father had died before his birth.
Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations
Imam Dhahabi writes:
Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith and he was not authentic. Imam Atee said that he was a liar.(Meezaan ul Itidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)
Another narrator of these narrations is called Abdullah bin Salim.
Imam Dhahabi writes:
He was a NAasbee (from a misled sect), Abdullah bin Salim contempted Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali (Radiall hu anhu) helped those people who killed Hadrat Abu Bakr (Radiall hu anhu) and Hadrat Umar (Radiall hu anhu).
(Meezaan ul itidaal, biography of Abdullah bin Salim)
Another narrator of these narrations is Ismail bin Muslim Makkee.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari say that he is weak and that he narrates unknown Hadith. This is why the scholars of Hadith began to avoid his narrations. Imam ibn Moeen said that he combined the text from one Hadith into another.
(Meezaan ul Itidaal, tahdheeb ut-tahdheeb, biography of Ismail bin Muslim Makkee)
How can the above narrations be used as evidence when the narrators of these Ahadith have been highly criticized by the scholars of Hadith. The Ahadith that have been narrated by these narrators cannot be authentic; they can only prove that Amin is to be said loudly by the Imam, not that the followers say Amin loudly together with the Imam. If this was the case, the narrators of these Ahadith who are the companions of the Prophet (May Allah bless him and grant him peace) should have said When the Prophet (May Allah bless him and grant him peace) said Amin loudly, we also said Amin loudly. But they only reported that the Prophet said Amin loudly.
It is established that the Imam says Amin loudly sometimes. The way of the companions was to follow this and to listen to the Amin quietly, not to read Amin loudly themselves. Secondly, there are other Ahadith that mention that the Prophet (May Allah bless him and grant him peace) used to say Amin silently.
Imam Ibn Abi Shaibah writes:
Wyle reported that he performed Salaah behind the Prophet (May Allah bless him and grant him peace) and he said Amin silently.
(Musannaf ibn Abee Shaiba. Chapter Tameen)
Imam Ahmad bin Hanbal writes:
Wyle reported that the Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin silently.
(Musnad Ahmad bin Hambal, narrations of Wyle bin Hajjar)
Both of the above narrations prove that when the Prophet (May Allah bless him and grant him peace) led the Salaah, he said Amin silently.
Imam Abu Dawood writes:
When the Prophet (May Allah bless him and grant him peace) led the Salaah, after saying Waladdaalleen, he became silent.
(Abu Dawood. Chapter Al Qiraat)
The above narration proves that when the Prophet (May Allah bless him and grant him peace) became silent, it was to say Amin silently. If the Prophet (May Allah bless him and grant him peace) was to say Amin loudly then, there was no point in Him remaining silent after saying Waladdaalleen.
Let us now examine the evidence of those people who say Amin loudly behind the Imam.
First Evidence
Imam Bukhari writes:
Ata bin Rubah said that Amin is a dua. Abd Allah and the people who were behind him said Amin loudly and this sound echoed throughout the masjid.
(Bukhari. Chapter on tameen)
They conclude from this Hadith that Amin should be said loudly so that the sound echoes throughout the masjid. We argue that although this narration is written in Bukhari, but he did not write the chain of this narration. Imam Bukhari was born at the very end of the 2nd century after Hijrah and Abdullah bin Zubair died in the 73rd year of Hijrah. This means that Imam Bukhari was born 125 years after the death of Abdullah bin Zubair. How could Bukhari know that the masjid echoed with the sound of Amin, at the time of Abdullah bin Zubair?
Taleeq (To Suspend)
When a scholar of Hadith writes a Hadith without mentioning the chain between himself and the Prophet (May Allah bless him and grant him peace), or he mentions a little part of the chain, a Hadith such as this is called Hadith Muallaq (suspended Hadith). This is because this type of Hadith is chain-less. The scholars of Hadith call it a suspended Hadith.
Hafidh Asqalani writes:
When a scholar of Hadith writes a chainless Hadith directly from the Prophet (May Allah bless him and grant him peace) or from a companion, or a student of a companion, this type of narration is not accepted because he never met the companion of the Prophet (May Allah bless him and grant him peace) or the companions student. It is not known whether the narrators, which he does not mention, are authentic or weak. The majority of scholars of Hadith agree that if a scholar, who writes a chainless Hadith, claims that the narrators are authentic, his claim will not be accepted until he mentions their names. Both Muslim and Bukhari contain some chain-less Hadith which cannot be accepted.
(Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith Muallaq by Hafidh Asqalani)
According to the majority of scholars chainless narrations are not acceptable. Ibn Zubairs above narration is a chain-less narration and so it cannot be accepted as evidence. Secondly, it is not clear from Ibn Zubairs narration if the followers said Amin after Waladdaalleen or during the dua in the Fajr Salaah. It is also not clear if the followers in the Salaah said Amin in all their Salaah or just once. Thirdly, it doesnt say that the Prophet ordered to say Amin. The above mentioned Hadith cannot be used to prove that Amin should be said behind the Imam.
Second Evidence
Imam Ibn Majah wries:
Bishar bin Rafir said that Abu Hurairahs cousin Abu Abdullah told me that he heard Abu Hurairah saying that the people have stopped saying Amin although the Prophet (May Allah bless him and grant him peace) used to say Amin after Waladdaalleen. The people in the first row offering Salaah could hear him. The sound echoed throughout the masjid.
(Ibn Maajah, Chapter Tameen)
Examination of the narrators
The first narrator of this narration is Abu Abdullah.
Imam Dhahabi writes:
He is Abu Hurairahs cousin, but is unknown. Imam Bukhari and Imam Muslim did not take this narration from him.
(Meezaan ul Itidaal, biography of Abu Abdullah)
The second narrator is Bishar bin Rafir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Bukhari said that no one could verify his narration. Imam Ahmad said that his narrations are weak and he has no knowledge of Hadith. Imam Yahya bin Moeen said that his narrations are unknown. Imam Nisaaee said that he is not strong in the knowledge of Hadith. Imam Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and Imam Tirmidhi say that he is weak and that he narrates unknown Hadiths. This is the reason why his narrated Ahadiths are weak. Imam ibn Abdul Barr said that all the scholars of Hadith agree that all his narrations should be thrown away. The scholars of Hadith did not accept his narrations. Imam Bukhari and Muslim did not take any narrations from him. There were the only two or three people who praised him.
(Meezaan ul Itidaal, tahdheeb ut tahdheeb, biography of Bishar bin Rafir il Harsee)
The above statements show that the narrators of these narrations have been highly criticized by the scholars of Hadith.
The Text of Hadith
Abu Hurairah said that the people had stopped saying Amin.
Abu Hurairah was a famous companion of the Prophet (May Allah bless him and grant him peace) and he died in 59 AH. He complained that the people had stopped saying Amin. In his time, a large number of the companions were alive, if it was a sunnah to say Amin loudly behind the Imam, then the companions would have done so and Abu Hurairah neednt have complained.
Abu Hurairah saw this in the time of the Kulafa but did not mention that they, or their followers used to say Amin loudly; it has been proven that the khulafa and their followers did not practice this.
Abu hurairah continued to say that when the Prophet (May Allah bless him and grant him peace) used to say Amin, the people in the first row heard it and the sound echoed throughout the masjid.
This statement proves that the Prophet (May Allah bless him and grant him peace) used to say Amin sometimes to teach the people, but the people behind him did not say Amin loudly and that
The following sentence The sound echoed throughout the masjid requires attention because the sound can only echo if the place is made of cement and also has a dome. The roof of the masjid, at the time of the Prophet (May Allah bless him and grant him peace), was made from palm-tree branches and no cement was used. This means that it is not possible for the sound to have echoed throughout the masjid. The interesting thing is that Imam Dawood also wrote this narration in his chapter on tameen, but did not mention the above words (i.e.
The sound echoed throughout the masjid).
The above narration is not authentic and the text does not prove that Amin should be said loudly behind the Imam. This is because in the whole narration there is no proof that the companions of the Prophet (May Allah bless him and grant him peace) used to say Amin loudly behind the Imam.
will be maqroo...
