Saying Ameen (pronounced Aameen) after completing the recitation of Surah al-Fatiha is highly virtuous and a confirmed Sunnah of the Messenger of Allah (sallallaahu alayhi wasallam). The Prophet (sallallaahu alayhi wasallam) said in a hadith:
“When the imam says, ‘Ghayr al-maghdubi alayhim wala’l-daaleen,’ say Ameen, for the angels also say Ameen. Whoever’s Ameen coincides with the Ameen of the angels will have all their past sins forgiven.” (Sahih al-Bukhari 1:108)
There is no disagreement among scholars regarding the virtue of saying Ameen at the completion of Surah al-Fatiha. All agree that it is a Sunnah to say it at this time. The difference of opinion lies only in whether it should be said aloud or silently.
There is a consensus among the jurists and imams that Ameen should be pronounced audibly, as it is not something to be merely imagined or recited silently in the mind. Like other Tasbeehs in prayer, Ameen should be pronounced clearly and correctly. However, there is a slight difference of opinion on whether Ameen should be said softly or loudly. This difference is a matter of Tana’u Sunnah or variations in the Sunnah, which is considered Ikhtilaaf Mubah—meaning both practices are permissible, and whichever one is followed, the Sunnah will still be fulfilled.
Unfortunately, as with many other issues, some people have escalated this difference into a matter of permissible versus impermissible and Sunnah versus Bid’ah, leading to unnecessary disputes and controversies. In some places, people even shout Ameen so loudly that they mock others in the prayer, accusing them of deviating from the Sunnah.
Understanding The Meaning of "Ameen"
Āmīn (Arabic: آمين) is the Arabic form of Amen. In Islam, it is used with the same meaning as in Judaism and Christianity; when concluding a prayer, especially after a supplication (du'a) or reciting the first surah Al Fatiha of the Qur'an, as in prayer (salat), and as an assent to the prayers of others.
Arabic dictionaries define ʾāmīn as an imperative verbal noun, whose meaning is answer or reply (i.e., imploring God to grant one's prayer). The word was borrowed from Hebrew into Arabic in only this context, thus it is strictly used in Arabic as a final amen to conclude supplications or to declare affirmation, and has no initial amen usage with the meaning of truly or certainly as found in the word’s original Hebrew language grammar.
The word “Ameen” translates to “O Allah, answer.” When someone says Aameen after a supplication, it is as if they have repeated the supplication themselves. If the person saying Ameen is the one who made the original supplication, it signifies a second, more concise request for the same prayer.
As explained by Al-Haafiz Ibn Hajar (may Allah have mercy on him), uttering Aameen serves as a concise summary of the detailed prayer. For example, when someone recites, “ihdina as-siraat al-mustaqeem” (“Guide us to the straight path”), saying Aameen encapsulates the essence of this prayer in one word. If the imam recites the prayer and then says Aameen, it is as if he has prayed twice — first with a detailed request and then with a summarized one (Fath al-Baari, 2/307).
The Importance of Saying "Ameen" During Prayer
Scholars agree unanimously that saying Aameen is a Sunnah practice for both individuals praying alone and those praying behind an imam. When praying alone, one should say Aameen after completing Surah Al-Faatihah. In congregational prayer, those following the imam should say Aameen immediately after the imam finishes reciting Al-Faatihah. According to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), sins are forgiven if the servant’s Aameen matches the Aameen of the angels.
For more clarification, see Al-Mawsoo’ah Al-Fiqhiyah (1/11-12).
Here is a more detailed explanation of the importance of being involved in the supplications of the angels in the relevant Quranic verse:
Surah Al-Imran (3:39):
“Thereupon, as he (Zakariya) stood praying (God for a son) in the sanctuary, the angels called out unto him: ‘God sends you the glad tidings of [the birth of] John, who shall confirm the truth of a word from God, and [shall be] outstanding among men, and utterly chaste, and a prophet from among the righteous.’”
This verse highlights the angels’ role in responding to the supplications of Prophet Zakariya (peace be upon him). The angels delivered the glad tidings of the birth of Prophet Yahya (John), and they mentioned that he would be righteous and a prophet. This indicates that angels are actively involved in conveying divine messages and assisting in matters of righteousness.
Surah Al-Ahzab (33:41-43):
“O You who have attained to faith! Remember God with unceasing remembrance, and extol His limitless glory from morn to evening. He it is who bestows His blessings upon you, with His angels [echoing Him]...”
These verses command the believers to engage in constant remembrance of Allah and to glorify Him. The angels are mentioned here as echoing Allah’s praise, indicating their active involvement in supporting the believers’ spiritual practices.
Surah Al-Ahzab (33:56):
“Verily, God and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender!“
This verse emphasizes that Allah and the angels send blessings upon the Prophet Muhammad (peace be upon him), which signifies the angels’ role in the spiritual affairs of the believers, particularly in their relationship with the Prophet.
Should the Imam Say "Ameen" During Prayer?
The majority of Islamic scholars agree that it is Sunnah for the imam to say Ameen after reciting Surah Al-Faatihah. This is the established view of prominent scholars such as Imam Abu Haneefah, Imam ash-Shaafa‘i, Imam Ahmad, and one of the two opinions reported from Imam Maalik.
Evidence Supporting the Imam Saying "Ameen"
Imam Bukhari’s Compilation on Saying Ameen Loudly
In Sahih al-Bukhari, Imam Bukhari includes a chapter titled “Saying Ameen Out Loud by the Imam“ (بَاب جَهْرِ الْإِمَامِ بِالتَّأْمِينِ). The relevant Hadith is narrated as follows:
Abdullah ibn Yusuf narrated from Malik, from Ibn Shihab, from Saeed ibn al-Musayyib and Abu Salamah ibn Abdur Rahman, who reported from Abu Hurairah (may Allah be pleased with him) that the Prophet Muhammad (peace and blessings be upon him) said:
The Prophet (ﷺ) said, "When the Imam says 'Amin', then you should all say 'Amin', for the angels say 'Amin' at that time, and he whose 'Amin' coincides with the 'Amin' of the angels, all his past sins will be forgiven."
Commentary from Scholars:
- Imam al-Nasai dedicated a chapter to this Hadith emphasizing saying “Ameen” loudly.
- Imam Ibn Majah similarly compiled this Hadith under a chapter about raising the voice for “Ameen.”
- Imam Ibn Khuzaymah, depicts that “the statement of the Prophet (peace and blessings be upon him), “Say Ameen when the Imam says it,” serves as clear evidence that the Imam should say “Ameen” audibly. This is because anyone with knowledge (Sahib al-Ilm) understands that the Prophet (peace and blessings be upon him) would not command the followers (Muqtadis) to say “Ameen” in response to the Imam’s “Ameen” unless they could hear it. If the Imam were to say “Ameen” silently, the followers would have no way of knowing whether he had said it or not. It is therefore inconceivable that the Prophet (peace and blessings be upon him) would instruct the followers to align their “Ameen” with the Imam’s when they cannot hear him. Such a situation would be illogical and inconsistent with the principles of guidance in prayer. [Sahih Ibn Khuzaymah, Volume 1, Page 286]
Narrated By Abu Hurrairah:
The Prophet (ﷺ) said, "Say Amin" when the Imam says it and if the Amin of any one of you coincides with that of the angels then all his past sins will be forgiven." Ibn Shihab said, "Allah's Messenger (ﷺ) used to Say "Amin." [Sahih Bukhari 780]
Ibn Rushd al-Maaliki reinforced this view in Bidaayat al-Mujtahid (1/119), stating that this hadith serves as clear evidence supporting the imam’s practice of saying Aameen.
Ibn ‘Abd al-Barr al-Maaliki emphasized the significance of this hadith in resolving any debate on the matter. He noted that it proves the Prophet (peace and blessings be upon him) would say Aameen aloud upon completing Al-Faatihah. Scholars such as Maalik (according to the Madani school), ash-Shaafa‘i, Abu Haneefah, Ahmad ibn Hanbal, and Daawood az-Zaahiri all agree on this practice.
Ibn Qudaamah (may Allah have mercy on him) stated in al-Mughni (1/291):
“When he [the Prophet, peace and blessings be upon him] said, ‘wa laa’d-daalleen’ (or of those who are astray [al-Faatihah 1:7]), he would say ‘Ameen.’”
In summary, saying Ameen after reciting al-Faatihah is a Sunnah act, whether for the imam or those praying behind him. It is Sunnah for both to say it aloud in prayers where recitation is performed out loud and to say it quietly in prayers where recitation is silent.
Scholars Opinions
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Should Congregants Say "Aameen" Aloud Behind the Imam?
Narrated Malik: We came to the Prophet and we were young men nearly of equal ages and we stayed with him for twenty nights. Allah’s Apostle was a very kind man and when he realized our longing for our families, he asked us about those whom we had left behind. When we informed him, he said, “Go back to your families and stay with them and teach them (religion) and order them (to do good deeds). The Prophet mentioned things some of which I remembered and some I did not. Then he said, “Pray as you have seen me praying, and when it is the time of prayer, one of you should pronounce the call (Adhan) for the prayer and the eldest of you should lead the prayer.
[Bukhari Volume 9, Book 91, Number 352]
The hadith narrated by Malik (as reported in Sahih Bukhari, Volume 9, Book 91, Number 352) provides valuable insights into the Prophet Muhammad’s (peace be upon him) approach to teaching, leadership, and family life. The hadith describes a situation where a group of young men, who were away from their families, spent twenty nights with the Prophet. Noticing their longing for their families, the Prophet advised them to return home and to prioritize their family duties, teaching them about religion and encouraging them to promote good deeds within their households. This emphasizes the importance of balancing religious commitment with familial responsibilities.
The hadith also includes instructions regarding prayer. The Prophet advised the group to pray as they had seen him pray, and when it was time for prayer, one of them should call the adhan, with the eldest among them leading the prayer. This highlights the significance of following the Prophet’s example in worship and leadership, as well as the importance of giving respect to the eldest in the community by allowing them to lead.
Hanafi School's Opinions
View On Saying Ameen Silently
The Hanafi school of thought holds that Ameen should always be said silently during prayer. They assert that while the Messenger of Allah (sallallaahu alayhi wasallam) occasionally said Ameen aloud to teach the Companions its importance, he generally recited it silently thereafter, as is the case with all other invocations and supplications in prayer. Others maintain that Ameen should be said aloud in audible prayers (Fajr, Maghrib, and ‘Isha) and silently in non-audible prayers (Zuhr and ‘Asr).
The following outlines how the imam and the follower (muqtadi) should recite Ameen based on Hanafi Fiqh:
a) Almost All Hanafi scholars agree that the imam should say Ameen silently during non-audible prayers. In audible prayers, Imam Malik and Imam Abu Hanifa (rahimahumullah) opine that Ameen should also be said silently.
b) Imam Malik (rahimahullah), as per al-Mudawwanat al-Kubra, and Imam Abu Hanifa (rahimahullah) hold that the follower should always say Ameen silently, regardless of whether the prayer is audible or silent.
As previously noted, the difference of opinion pertains only to which practice is more virtuous. All scholars agree that saying Ameen, whether aloud or silently, is a Sunnah act of the prayer and not a fardh (obligatory) or integral part of it.
According to the most of the Hanafi Scholars, there is no authentic hadith in which the Prophet (Pbuh) explicitly instructed or encouraged this practice.
Those who follow this approach often cite hadiths that mention the Prophet (peace and blessings be upon him) saying Ameen audibly during Salah.
In response, they acknowledge that the Prophet (peace and blessings be upon him) did say Ameen aloud on certain occasions. However, these instances were intended to educate and guide the congregation. For example, during Salah-ul-Zuhr, parts of the Qur’an were sometimes recited aloud to teach the people. Similarly, the audible pronouncement of Ameen was not a consistent practice but rather a method of instruction.
Arguments On Saying Ameen Silently
A. The Qur'an's Perspective On 'Ameen'
When someone completes the recitation of Surat al-Fatiha, it is recommended to say Ameen, which means “O Allah, accept our supplication.”There is evidence from the Qur’an that Ameen functions as a supplication. For instance, Allah mentions in the Qur’an that Prophet Musa (peace be upon him) made a du’a, saying:
“O Allah, destroy the wealth of Pharaoh.” (Surah Yunus: Verse 87)At that moment, Prophet Musa’s brother, Haroon (peace be upon him), who was standing beside him, said Ameen. Allah then responded to their supplication by saying:
“I have accepted the supplications of both of you.” (Surah Yunus: Verse 89)Here, the dual form (da’watukuma) is used, indicating the acceptance of the prayers of both Musa and Harun (AS). While only Musa (AS) is explicitly mentioned as making the supplication, the inclusion of Harun (AS) is understood to be due to his saying Ameen, thereby endorsing the du’a. This illustrates that Ameen is considered a form of supplication itself.
This establishes that Ameen itself constitutes a supplication. (Tafsir Ibn Kathir, under Surah al-Fatiha)Similarly, Qadhi Shawkani and Imam Qurtubi have affirmed in their interpretations of Surah al-Fatiha that Ameen is indeed a supplication. (Tafsir Qurtubi and Fathul Qadeer, under Surah al-Fatiha) In Sahih al-Bukhari, under the chapter “The Imam Proclaiming Ameen Aloud” (Baab Jahr al-Imam bi-l-Tameen), ‘Ata ibn Abi Rabah states:
“Ameen is a du’a.” [Sahih al-Bukhari 1:102]Commenting on this, Hafiz Ibn Hajr (rahimahullah) explains in Fath al-Bari that the one saying Ameen is regarded as an invoker (da’i), supporting this with the Qur’anic example of Musa and Harun (AS). He wrote:
“The one saying ‘Ameen’ is recognized as a supplicant, as highlighted in the words of Allah, ‘The supplications of both of you have been accepted’ (Qur’an, Surah Yunus, 10:89). In this verse, Musa (peace be upon him) was making the supplication while Haroon (peace be upon him) was saying ‘Ameen,’ as narrated by Ibn Mardawayh (RA) in relation to the Hadith of Hadhrat Anas (RA).”
Etiquette of Supplication in the Qur'an
As Ameen is a form of supplication, it is essential to observe the etiquette taught by Allah Ta’ala:
“Invoke your Lord with humility and in secret. He likes not the aggressors.” [Surah Al-A’raf, 7:55]
“And remembering your lord by your tongue and within yourself, humbly and with fear without loudness in words.” [Surah al-a’raf: 205]
The Qur’an provides numerous examples of how the prophets would supplicate with humility and calmness. For instance, it describes the supplication of Zakariyya (AS):
“When he called out his Lord – a call in secret.” [Surah Maryam, 19:3]
Similarly, it mentions the general demeanor of the prophets:
“Verily, they used to hasten in performing good deeds; and they used to call on Us with hope and fear; and they used to humble themselves before Us.” [Surah Al-Anbiya, 21:90]
On the Day of Judgment, the Qur’an describes the silence and reverence for Allah:
“And all voices will be humbled for the Most Beneficent, and you shall hear nothing but the low sound of their footsteps.” [Surah Ta-Ha, 20:108]
Ameen as a Silent Supplication
Given the Qur’anic emphasis on humility and silence in supplication, it follows that Ameen, being a form of du’a, should also be uttered silently. The practice of invoking Allah silently is rooted in the examples of the prophets, who preferred quiet supplications to express their humility before the All-Hearing (As-Sami’) and the Ever-Near (Al-Qarib).
Prophetic Guidance on Silent Supplications
The Messenger of Allah (Pbuh) frequently advised the Companions to invoke Allah Ta’ala silently, reminding them of Allah’s closeness and His ability to hear even the quietest of invocations. Since Ameen is categorized as a du’a, it aligns with this guidance to recite it in a subdued manner, just like other supplications in prayer.
This perspective upholds the view that Ameen should be uttered silently as a reflection of the humility and reverence central to Islamic supplication.
B. Hadith Evidence Supporting the Silent Recitation of Ameen
The Hanafi position on saying Ameen silently is not solely based on reasoning or analogy but is rooted in Prophetic traditions (ahadith). Below are several narrations and their interpretations which provide evidence for this view:
01. The Two Silences in Prayer
Narrated by Samura ibn Jundub and ‘Imran ibn Husayn (radhiyallahu anhum):
Samurah b. Jundub said:The Prophet(ﷺ) had two periods of silence; when he began his prayer and when he finished the recitation (of the Qur’an). He then narrated the tradition like the version of Yunus.(Reference: Sunan Abu Dawud, Book 2, Hadith #777)
This hadith has been authenticated as sahih by Ghair Muqalid scholar Zubayr Ali Zai.
‘Allama Nimawi comments:
“The second silence corresponds to the silent recitation of Ameen. This brief pause was intentional and marked the moment of its utterance.”
(Athar al-Sunan, p. 382)
02. Angels and the Imam Saying Ameen
“When the imam recites ‘ghayr al-maghdubi alayhim wala’l-dallin,‘ say Ameen, for the angels say it, and so does the imam.“ (Sunan al-Nasa’i)This narration supports the position of saying Ameen silently, as it highlights the silence of the angels when they pronounce their Ameen. Since we do not hear the Ameen of the angels, it implies that their Ameen is silent. Furthermore, if Ameen were said aloud, there would be no need for the Prophet (peace and blessings be upon him) to inform the Companions about the Ameen of the Imam, as they would have heard it themselves. The hadith states:
Abu Hurairah (RA) reported that the Prophet (peace and blessings be upon him) said, “When the Imam says, ‘Sami’allaahu liman Hamidah,’ you should say, ‘Rabbanaa lakal hamd.’ Whoever’s Tahmeed aligns with that of the angels, their past sins will be forgiven.” (Sahih Muslim, Chapter on Ta’meen)This hadith is grouped with similar narrations regarding Ameen and Tahmeed, both of which mention the reward for aligning with the angels. Just as Rabbanaa lakal hamd is recited silently and individually, it follows that Ameen should also be pronounced in the same manner—silently and without rhythm.
03. The Narration of Wa’il ibn Hujr (RA)
Wa’il ibn Hujr (RA) reported:
“I prayed with the Messenger of Allah (SAW). When he reached ‘wala’l-dallin,’ he said Ameen in a subdued tone.“
(Musnad Abu Dawud al-Tayalisi 1/576, Sunan al-Tirmidhi 2/65, Musnad Ahmad ibn Hanbal 5/412, Daraqutni; al-Mustadrak, Nasb al-raya 1:494 and others)
Imam Badr al-Din al-‘Ayni (RA) commented on this narration, affirming that “this hadith has a sahih chain.”
(Source: ‘Umdat al-Qari, Sharh Sahih al-Bukhari 6/47)
This narration is transmitted by Shu’ba, who explicitly mentions that the Prophet (SAW) said Ameen silently.
Sufyan al-Thawri also narrates from Wa’il ibn Hujr, but with the phrase “he prolonged his voice (madda biha sawtahu)” while saying Ameen. The Hanafi scholars interpret this to mean that the alif of Ameen was elongated but not necessarily raised in volume. This interpretation is supported by detailed scholarly analysis in works such as Athar al-Sunan and Fath al-Mulhim.
04. Instruction to Say Ameen
Abu Hurayrah (RA) narrates that the Messenger of Allah (SAW) said:
“When the imam says ‘wala’l-dallin,’ say Ameen.“
(Sahih al-Bukhari 1:108)
If it were preferable for the imam to say Ameen aloud, the Prophet (SAW) would have said, “When the imam says Ameen, you say it.” Instead, the instruction connects the follower’s Ameen with the completion of wala’l-dallin, implying the imam’s Ameen is silent.
Some narrations do state, “When the imam says Ameen, you say it,” but these are understood contextually as referring to the time when the imam recites Ameen, not necessarily its audible proclamation.
05. Saying Ameen Loudly By Prophet (SAW) Was To Educate The Ummah
Imam Bukhari and Imam Muslim report:
When the Prophet (peace and blessings be upon him) performed the Zuhr and Asr prayers, he recited parts of the Qur’an audibly enough that we could hear them.
(Bukhari and Muslim, Chapter on Qiraat in Zuhr and Asr)
‘Abdullah bin Abi Qatada narrated:
"My father said, 'The Prophet used to recite Al-Fatiha along with another Surah in the first two Rak'ahs of the Zuhr and Asr prayers, and at times a verse or so was audible to us.'"
Despite this narration, no one in the entire Ummah claims that the Imam should recite any part of the Qur’an loudly in Zuhr and Asr prayers. It is universally understood that the Prophet (peace and blessings be upon him) only recited aloud on these occasions to educate his companions.
Similarly, the hadith that mentions the Prophet (peace and blessings be upon him) saying Ameen loudly does not establish it as a consistent Sunnah to say it aloud. There is also evidence from the Qur’an and Sunnah supporting the practice of saying Ameen silently behind the Imam.
06. The Report From Shu'bah (RA)
Shu’bah (RA) narrates from Alqamah (RA), who relates from his father, that his father prayed Salaah with Rasulullah (Sallallahu alayhi wasallam). When the Prophet (Sallallahu alayhi wasallam) recited ghayril maghdhoobi alayhim waladh dhaalleen, he said Ameen softly, keeping his voice subdued. [Ahmed, Dar Qutni, Hakim]
This narration is explicit evidence supporting the Hanafi position that Rasulullah (Sallallahu alayhi wasallam) recited Ameen silently during Salaah. It highlights the practice of the Prophet (Sallallahu alayhi wasallam) and serves as a basis for the Hanafi understanding.
C. The Companions and Followers on Saying Ameen Silently
Evidence from the practice of the Companions (Sahabah) and Followers (Tabi’in) further reinforces the Hanafi position on saying Ameen silently during prayer:
01. Ali and Abdullah ibn Mas'ud (radhiyallahu anhum)
Abu Wa’il reports:
“‘Ali and ‘Abdullah ibn Mas’ud (Radhiyallahu Anhum) did not recite Bismi’llah, A’udhu billah, or Ameen aloud [in prayer].”
[Majma’ al-Zawa’id 2:208; Imam Tahawi in Sharh al Ma’ni al Athaar (1/203)]
This narration illustrates the silent practice of key Companions known for their deep understanding of Islamic jurisprudence, particularly Abdullah ibn Mas’ud, a leading figure in Quranic recitation and prayer-related matters.
02. Umar ibn al-Khattab and Ali ibn Abi Talib (RA)
Abu Wa’il further narrates:
“‘Umar and ‘Ali (RA) would not recite Bismi’llah or Ameen aloud.” (I’la al-Sunan 2:215)
The silent recitation of both Ameen and Bismi’llah by these two eminent figures, especially ‘Umar, known for his leadership and adherence to the Sunnah, strongly supports the preference for subdued invocation.
03. Sa'd bin Abi Waqqas (RA)
The Prophet (peace and blessings be upon him) stated that Allah is pleased with those who remember Him in a quiet and private manner. (Musnad Ahmad, narration of Sa’d bin Abi Waqqas, Volume 1, p. 172)
It is established from both the Qur’an and the Sunnah that supplications should be made quietly. Since Ameen is also a supplication, it should be said silently. This is why all other forms of supplication during prayer—such as Thanaa, Takbeer, Ta’awwudh, Tasbeeh, Tashahhud, salutations, and the final sitting du’a—are recited quietly.
The loud recitation of Takbeer by the Imam is an exception, as it serves the practical purpose of signaling the congregation to move to the next position in prayer, not as part of the supplication itself. Therefore, Ameen should similarly follow the norm of being recited silently.
04. Ibrahim al-Nakh’ayy (rahimahullah)
The prominent Follower (Tabi’i) and jurist Ibrahim al-Nakh’ayy said:
“There are five things the imam should say silently: Subhanaka’Llahumma [opening supplication], Ta’awwudh [seeking refuge], Bismi’llah [in the Fatiha], Ameen, and Allahumma Rabbana laka’l-hamd [after Ruku].”
(Musannaf ‘Abd al-Razzaq 2:87; Kitab al-Athar of Imam Muhammad)
This statement reflects the established practice of saying these key components of prayer silently, as adhered to by the early generations (Salaf), including those who directly transmitted the teachings of the Prophet (SAW).
D. Other Reasons for Saying Ameen Silently
01. Avoiding Misunderstanding that Ameen is Part of the Qur’an
It is necessary (wajib) to recite the Qur’an aloud during the audible prayers (e.g., Fajr, Maghrib, and Isha). However, reciting Ameen aloud may lead some people, particularly those unfamiliar with prayer etiquette, to mistakenly believe that it is part of Surat al-Fatiha or the Qur’an itself. All scholars agree that Ameen is not part of the Qur’an, and maintaining its silent recitation prevents any potential confusion.
02. Consistency with the Silent Recitation of Bismi’llah
Certain scholars, such as those following the Hanafi and Maliki schools, hold the position that Bismi’llah is not recited aloud in audible prayers, despite some considering it a verse of Surat al-Fatiha. If even Bismi’llah, which some regard as a Qur’anic verse, is recited silently during the prayer, then Ameen, which no scholar considers part of the Qur’an, should logically also be recited silently to maintain coherence in practice.
These reasons complement the broader evidences and emphasize the Hanafi perspective on observing a subdued tone when reciting Ameen.
Other Schools' Opinions [Imam Shafi, Ahmad And Others]
Views On Saying Ameen Loudly
Among the four major Sunni schools of thought (madhahib), the Shafi’i and Hanbali schools notably advocate for saying Ameen loudly in audible prayers, such as Fajr, Maghrib, and Isha. These schools derive their rulings from authentic narrations that highlight the audible Ameen of the Prophet (Sallallahu alayhi wasallam) and the Companions, emphasizing its importance in congregational prayer.
The basis for their stance lies in Hadiths that encourage a loud Ameen to coincide with the angels’ Ameen, as it is said to bring great reward, including the forgiveness of past sins. This audible Ameen also fosters a sense of unity and collective devotion among worshippers. By promoting this practice, these schools aim to preserve a Sunnah that is rooted in the actions and teachings of the Prophet (SAW), ensuring its continuity in the worship rituals of the Muslim community.
Arguments On Saying Ameen Loudly
A. Evidence from Authentic Hadiths and Reports
01. Sunan an-Nasa'i 879 - Raising Voice
خْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَبْدِ الْجَبَّارِ بْنِ وَائِلٍ، عَنْ أَبِيهِ، قَالَ صَلَّيْتُ خَلْفَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَلَمَّا افْتَتَحَ الصَّلاَةَ كَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى حَاذَتَا أُذُنَيْهِ ثُمَّ يَقْرَأُ بِفَاتِحَةِ الْكِتَابِ فَلَمَّا فَرَغَ مِنْهَا قَالَ " آمِينَ " . يَرْفَعُ بِهَا صَوْتَهُ .
01. It was narrated from Abdul-Jabbar bin Wa'il that his father said:
"I prayed behind the Messenger of Allah (ﷺ) and when he started to pray he said the Takbir and raised his hands until they were in level with his ears. Then he recited the Opening of the Book, and when he had finished he said 'Amin' and raised his voice with it.
The hadith is classified as Sahih (authentic) by scholars of hadith.
The narrators of the hadith in Sunan an-Nasa’i 879, which mentions the Prophet Muhammad (ﷺ) saying “Amin” aloud, are as follows:
1. Qutaybah ibn Sa’id (قتيبة بن سعيد)
- Role in Chain: The first narrator; he narrates directly to Imam an-Nasa’i.
- Reliability: Highly reliable (thiqa).
- Scholarly Opinions:
- Yahya ibn Ma’in: Declared him trustworthy (thiqa).
- Ibn Hajar al-Asqalani: He described him as “trustworthy, precise, and widely accepted in hadith transmission” in Taqrib al-Tahdhib.
- Narrations Found: His narrations appear in all six canonical collections of hadith (Kutub al-Sittah).
2. Abu al-Ahwas Salama ibn Sulaym (أبو الأحوص سلامة بن سليم)
- Role in Chain: Second narrator; he transmits from Abu Ishaq al-Sabi’i.
- Reliability: Strongly reliable (thiqa).
- Scholarly Opinions:
- Yahya ibn Ma’in: Considered him trustworthy.
- Imam Ahmad: Praised him for his reliability.
- Ibn Hajar: Rated him as thiqa in Taqrib al-Tahdhib.
- Imam Muslim: Included many of his narrations in Sahih Muslim.
3. Abu Ishaq al-Sabi’i (أبو إسحاق السبيعي)
- Role in Chain: Third narrator; he narrates from his father (Wali Ibn Hujur) or others in his generation.
- Reliability: Mixed; generally acceptable but with caution.
- Scholarly Opinions:
- Ibn Hajar: Noted that he became prone to confusion in old age (ikhtilat).
- Yahya ibn Ma’in: Trusted him but acknowledged the issue of ikhtilat.
- Al-Nasa’i: Cautious about his reliability, especially in isolated chains.
- Conclusion: His narrations are considered authentic if they are corroborated by other reliable chains or transmitted before his memory issues.
4. Wali Ibn Hujur
- Role in Chain: Final authority who directly reports from the Prophet Muhammad (ﷺ).
- Reliability: As companions of the Prophet, their reliability is presumed as per the consensus of scholars.
- Strength of the Chain:
- Qutaybah ibn Sa’id and Abu al-Ahwas are thiqa without dispute.
- Abu Ishaq al-Sabi’i, despite some criticism, is generally accepted when corroborated.
- The chain is overall hasan (good) to sahih (authentic), depending on the scrutiny applied to Abu Ishaq’s narrations.
- Scholarly Conclusion:
- Scholars like Al-Albani have graded this hadith as sahih based on corroborating evidence from other chains and the overall reliability of the narrators.
- The content aligns with other narrations confirming the practice of saying “Amin” aloud by the Prophet (ﷺ), thus strengthening its acceptance.
02. Jami` at-Tirmidhi 248 - Stretched Out His Voice
02. Wa'il bin Hujr narrated:
"I heard the Prophet recite: (Not (the way) of those who earned Your anger, nor those who went astray) and he said: 'Amin.' And he stretched it out with (prolonging) his voice."
- Wa’il bin Hujr (RA):
- Role: Companion (Sahabi) of the Prophet Muhammad (ﷺ).
- Reliability:
- As a Sahabi, his narrations are inherently reliable as companions are assumed truthful in transmitting what they witnessed.
- Ibn Hajar and Al-Dhahabi classify him as a trustworthy source in hadith.
- Sufyan ath-Thawri:
- Role: Leading transmitter of hadith, from the Tabi’een generation.
- Reliability:
- Ibn Hajar: Thiqa (trustworthy), Hafidh (a master of hadith memorization).
- Yahya ibn Ma’in: Considered him one of the most precise narrators.
- Specialty: Known for his cautiousness in narrating hadith and profound knowledge.
- Jami` at-Tirmidhi (Compiler):
- Imam Tirmidhi’s classification of this narration as Hasan (good) indicates that it meets the minimum criteria for acceptability. His classification shows that the chain is free of major defects or significant weaknesses.
- The narrators in the chain are considered reliable by the majority of scholars.
- The hadith is classified as Hasan (good) by Imam Tirmidhi. This classification means:
- The chain is connected (no missing links).
- Narrators are upright and trustworthy.
- No significant contradiction exists between this and other narrations.
- Cross-references with other collections like Sunan Abu Dawood and Musnad Ahmad show similar wording, reinforcing the authenticity.
- Imam Tirmidhi:
- Classified this hadith as Hasan (good). This grade indicates that the hadith meets acceptable standards of reliability. While it may not reach the level of Sahih, it is free from major defects and can be used as evidence in matters of jurisprudence.
- Imam Al-Dhahabi:
- Supported the reliability of Wa’il bin Hujr as a Sahabi (companion), emphasizing his uprightness in transmitting hadith. No companion’s credibility is questioned in hadith sciences.
- Ibn Hajar al-Asqalani:
- Described the narrator Sufyan ath-Thawri as trustworthy (thiqa) and leading authorities in the field of hadith transmission. Ibn Hajar’s classifications give significant weight to the reliability of the narrator.
- Imam Nawawi:
- Considered the narrations regarding “Amin” aloud, including this one, as authentic enough to substantiate the practice. He noted that hadiths on this topic often complement one another. [Al-Majmoo‘ (3/328)]
- Shaykh Nasir al-Din al-Albani:
- Graded the hadith Sahih (authentic) in his verification of Jami` at-Tirmidhi. Al-Albani’s grading further reinforces the reliability of this narration for use in understanding the Sunnah.
- Imam Tirmidhi:
- Scholars like Ibn Qudamah and Al-Mubarakpuri have cited this hadith while discussing the practice of saying “Amin” aloud, affirming its acceptability based on this and similar narrations.
- Although some other narrations mention saying “Amin” silently, this hadith aligns with the practices of those who say it aloud, such as the Shafi’i and Hanbali schools.
At-Tirmidhi described Waa’il ibn Hujr’s narration as hasan. He noted that many scholars from the Prophet’s Companions (peace be upon him), the Taabi‘een, and later generations endorsed raising one’s voice when saying Aameen rather than saying it quietly. This was also the position of scholars such as Ash-Shaafa‘i, Ahmad, and Ishaaq.
However, Shu‘bah narrated the hadith differently, stating that the Prophet (peace and blessings be upon him) said Ameen in a low voice. At-Tirmidhi mentioned hearing Imam al-Bukhari prefer Sufyaan’s version of the narration over Shu‘bah’s, as the latter made errors in certain parts of the hadith. At-Tirmidhi also quoted Abu Zur‘ah, who similarly considered Sufyaan’s narration more reliable.
03. Sunan Abi Dawud 933 - Amin Loudly
03. 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.
Imam Abu Dawood (ابو داود)
- Role: Compiler of the hadith.
- Significance: A highly esteemed hadith scholar known for his precise methodology in selecting narrations.
Musa ibn Ismail (موسى بن إسماعيل)
- Role in Chain: Narrator directly from Hammam ibn Yahya.
- Reliability: Trustworthy (thiqa).
- Scholarly Opinions:
- Ibn Hajar al-Asqalani: Regarded him as thiqa (trustworthy).
- Yahya ibn Ma’in: Praised him for his accuracy.
Hammam ibn Yahya (همام بن يحيى)
- Role in Chain: Narrator from Abu Qilabah.
- Reliability: Highly reliable (thiqa thabt).
- Scholarly Opinions:
- Known for his precision and trustworthiness.
- Frequently referenced in the six canonical books of hadith.
Abu Qilabah (عبد الله بن زيد الجرمي)
- Role in Chain: Narrator from Wa’il ibn Hujr.
- Reliability: Highly reliable (thiqa), well-known for his strong memory and narrating directly from companions.
Wa’il ibn Hujr (وائل بن حجر)
- Role in Chain: Companion of the Prophet (ﷺ).
- Reliability: As a companion, he is universally considered trustworthy (thiqa bil-ittifaq).
- Significance: His narrations are highly regarded, especially those describing the prayer of the Prophet (ﷺ).
- The chain of this hadith is strong, as all narrators are trustworthy, and the connection between them is well-established.
- Scholarly Grading:
- Imam Abu Dawood included this hadith in his Sunan, indicating its value for jurisprudence.
- Shaykh Al-Albani graded this hadith as sahih (authentic) in his work on Sunan Abi Dawood.
- Musa ibn Ismail: A trusted narrator frequently cited in the six canonical collections.
- Hammam ibn Yahya: Known for meticulousness in his narrations, praised by critics like Yahya ibn Ma’in and Al-Bukhari.
- Abu Qilabah: Considered a reliable Tabi’i (successor to the companions), praised for narrating from credible sources.
- Wa’il ibn Hujr: His status as a companion adds further credibility to the narration.
04. Bulugh al-Maram 169 - Raised His Voice
04. Narrated [Abu Hurairah (RA)]:
When Allah's Messenger (RA) completed the recitation of Surat Al-Fatiha, he raised his voice and said Amin. [Reported by ad-Daraqutni who graded it Hasan (good) and Al-Hakim who graded it Sahih (authentic)).
- Abu Hurairah (RA):
- Role in Chain: Companion of the Prophet (ﷺ) and the main narrator of this hadith.
- Reliability: Universally accepted as a trustworthy (thiqa) companion. Known for narrating a significant number of hadiths.
- Significance: He was a close observer of the practices of the Prophet (ﷺ), particularly in prayer.
- Ad-Daraqutni (الدَّارَقُطْنِي):
- Role: Compiler and evaluator of the narration.
- Reliability as a Scholar: A major muhaddith and critic of narrators, known for his expertise in assessing hadith authenticity.
- Grading: Graded the narration as Hasan (good), indicating it is acceptable for use in deriving rulings.
- Al-Hakim (الحاكم):
- Role: Another hadith compiler who reviewed this narration.
- Reliability as a Scholar: Highly regarded for his work in hadith, including Al-Mustadrak, which collects authentic narrations not included in Bukhari and Muslim.
- Grading: Considered the narration Sahih (authentic), indicating a higher level of reliability.
The chain follows the typical process:
- The companion, Abu Hurairah, observed and transmitted the Prophet’s (ﷺ) action of saying “Amin” loudly.
- The hadith critics, Ad-Daraqutni and Al-Hakim, analyzed and authenticated the report based on its chain and content.
- Grading:
- Ad-Daraqutni’s grading of Hasan suggests minor concerns, but overall, the hadith is acceptable.
- Al-Hakim’s grading of Sahih elevates the reliability of the report.
- Content Consistency: The practice of saying “Amin” aloud has been corroborated by other narrations, such as those found in Sunan an-Nasa’i and Sahih Bukhari.
05. Sunan Abu Dawood: 938 - Raised His Voice
05. Narrated By Abu Hurrairah:
"The people have given up saying Aameen, but when the Messenger of Allah (peace and blessings be upon him) said, 'Ghayr il-maghdoobi ‘alayhim wa laa’d-daalleen' (not of those who have evoked [Your] anger or of those who are astray) [Al-Faatihah 1:7], he would raise his voice and say Aameen."
- Abu Hurairah (RA):
- Role: A primary narrator, known for observing and reporting the actions and sayings of the Prophet (ﷺ).
- Reliability: Universally regarded as a highly trustworthy (thiqa) Companion. He is one of the most prolific narrators of hadith.
- Significance: As a close observer of the Prophet’s (ﷺ) prayers, his narrations on Salah are particularly credible.
- Narrators in the Chain (as per available sources): While the exact chain for this particular narration isn’t explicitly outlined here, it is transmitted through the collections of Abu Dawood. The narrators would typically include:
- Transmitters after Abu Hurairah (RA): A series of trusted narrators (often verified by hadith scholars).
- Scholars compiling the hadith:
- Abu Dawood (RA): Renowned compiler of hadith, known for his rigorous standards in collecting authentic narrations in Sunan Abu Dawood. His methodology often highlights gradings and the authenticity of narrations.
- The Companion (Abu Hurairah, RA): Observed the Prophet (ﷺ) saying “Ameen” loudly and reported it.
- Successors (Tabi’un): Preserved and transmitted the hadith from the Companion.
- Hadith Critics (Muhaddithun): Verified the chain of transmission, grading the hadith based on the reliability of its narrators and consistency with other narrations.
- Final Compilation: Recorded by Abu Dawood in his Sunan, an authoritative collection of hadith.
- General Grading:
- Abu Dawood included this hadith in his collection, which suggests its general acceptance as an authentic or reliable narration, though further verification may depend on corroborating narrations.
- Some scholars (e.g., Al-Albani) often evaluate the chain of such narrations in detail for their precision.
- Key Points on Authenticity:
- The practice of saying “Ameen” aloud is supported by other hadiths (e.g., in Sahih Bukhari and Sahih Muslim), providing corroborative evidence.
- Scholars such as Al-Hakim and Ad-Daraqutni have graded similar narrations regarding saying “Ameen” loudly as Hasan (good) or Sahih (authentic).
- Potential Weaknesses:
- If any narrator in the chain is weak or unknown, it could affect the grading. However, Abu Dawood’s inclusion of this narration in his collection suggests that the chain likely meets acceptable standards.
Ad-Daaraqutni classified its chain of transmission (isnaad) as hasan, while Al-Bayhaqi deemed it hasan saheeh. Al-Albaani also authenticated it and remarked that its meaning is valid, supported by corroborative evidence from Waa’il ibn Hujr’s narration with a sound chain (saheeh isnaad).
This reference is from Silsilat al-Ahaadith ad-Da‘eefah (2/368).
Ibn Maajah (Hadith 853) added to the narration: “The sound of Ameen was so loud that those in the first row could hear it, and the mosque would resonate with it.” However, this addition has been classified as weak (da‘eef). Refer to Talkhees al-Habeer (1/238) and Al-Ahaadeeth ad-Da‘eefah (951, 952).
06. Sunan Abi Dawud 932 - Raised His Voice
06. Narrated Wa'il ibn Hujr:
When the Messenger of Allah (ﷺ) recited the verse "Nor of those who go astray" (Surah al-Fatihah, verse 7), he would say Amin; and raised his voice (while uttering this word).
- Abu Hurairah (RA):
- Role: A primary narrator, known for observing and reporting the actions and sayings of the Prophet (ﷺ).
- Reliability: Universally regarded as a highly trustworthy (thiqa) Companion. He is one of the most prolific narrators of hadith.
- Significance: As a close observer of the Prophet’s (ﷺ) prayers, his narrations on Salah are particularly credible.
- Narrators in the Chain (as per available sources): While the exact chain for this particular narration isn’t explicitly outlined here, it is transmitted through the collections of Abu Dawood. The narrators would typically include:
- Transmitters after Abu Hurairah (RA): A series of trusted narrators (often verified by hadith scholars).
- Scholars compiling the hadith:
- Abu Dawood (RA): Renowned compiler of hadith, known for his rigorous standards in collecting authentic narrations in Sunan Abu Dawood. His methodology often highlights gradings and the authenticity of narrations.
- The Companion (Abu Hurairah, RA): Observed the Prophet (ﷺ) saying “Ameen” loudly and reported it.
- Successors (Tabi’un): Preserved and transmitted the hadith from the Companion.
- Hadith Critics (Muhaddithun): Verified the chain of transmission, grading the hadith based on the reliability of its narrators and consistency with other narrations.
- Final Compilation: Recorded by Abu Dawood in his Sunan, an authoritative collection of hadith.
- General Grading:
- Abu Dawood included this hadith in his collection, which suggests its general acceptance as an authentic or reliable narration, though further verification may depend on corroborating narrations.
- Some scholars (e.g., Al-Albani) often evaluate the chain of such narrations in detail for their precision.
- Key Points on Authenticity:
- The practice of saying “Ameen” aloud is supported by other hadiths (e.g., in Sahih Bukhari and Sahih Muslim), providing corroborative evidence.
- Al-bani classfied this narration as Sahih.
- Hafiz Ibn al-Qayyim regarded its chain of transmission as sound (I’lam al-Muwaqqi’in, 2/392).
- Hafiz Ibn Hajar affirmed its authenticity in Talkhis al-Habir (1/236) and deemed it Hasan in al-Kaaf al-Shaaf (1/18).
- Imam al-Baghawi classified it as Hasan (Sharh al-Sunnah, Hadith 586).
- More Scholars such as Al-Hakim and Ad-Daraqutni have graded similar narrations regarding saying “Ameen” loudly as Hasan (good) or Sahih (authentic). (Sunan Daraqutni, 1/334)
- Potential Weaknesses:
- If any narrator in the chain is weak or unknown, it could affect the grading. However, Abu Dawood’s inclusion of this narration in his collection suggests that the chain likely meets acceptable standards.
Additional Narrations:
The wording وَرَفَعَ بِهَا صَوْتَهُ (“he raised his voice with it”) is corroborated in Sunan al-Kubra by al-Bayhaqi (2/57), Sunan al-Daraqutni (1/333), and Sunan Abi Dawood (1/574). This expression is also understood as synonymous with مَدَّ بِهَا صَوْتَهُ, which means extending or raising one’s voice.
07. Bulugh al-Maram 2:279 - Abu Hurairah (RA)'s Salah
- Recitation of Al-Fatiha: Abu Hurairah begins with “Bismillahir-Rahmanir-Rahim,” recites Surah Al-Fatiha, and says “Amin” aloud after “walad-dallin.”
- Takbir and Prostration: He says “Allahu Akbar” when transitioning to and from the prostration positions.
- Taslim: At the conclusion of the prayer, he utters Taslim, saying “As-Salamu Alaikum.”
- Declaration: Abu Hurairah swears by Allah that his prayer closely resembles that of the Prophet Muhammad (ﷺ).
1. Nu’aim al-Mujmir (Primary Narrator):
- Status: Nu’aim al-Mujmir is a well-regarded narrator who transmitted numerous hadiths from Abu Hurairah (RA). He is classified as trustworthy (thiqa) by the majority of hadith scholars, including Ibn Hajar al-Asqalani in Taqrib al-Tahdhib.
- Role: He provides direct testimony of Abu Hurairah’s actions during the prayer, making his account a strong and valuable link in this narration.
2. Abu Hurairah (Companion):
- Status: Abu Hurairah is among the most prolific narrators of hadith and universally regarded as trustworthy by the consensus of Islamic scholarship.
- Role: His extensive time with the Prophet (ﷺ) and his commitment to preserving the Sunnah enhance the reliability of this narration.
3. Reporters in the Chains (An-Nasa’i and Ibn Khuzaimah’s Chains):
The exact chain of transmission may differ slightly between An-Nasa’i and Ibn Khuzaimah, but their inclusion of the narration lends credibility due to their rigorous standards:
- An-Nasa’i: Known for being very stringent in accepting hadiths, ensuring high reliability.
- Ibn Khuzaimah: While he has a reputation for accepting weaker narrations in some contexts, this particular narration is considered sound due to corroboration.
- Ibn Hajar al-Asqalani:
- In Bulugh al-Maram, Ibn Hajar lists this narration, suggesting its reliability and importance in understanding the prayer of the Prophet (ﷺ).
- The mention of Abu Hurairah’s swearing by Allah underlines his confidence in emulating the Prophet (ﷺ), adding weight to the report’s authenticity.
- Al-Nasa’i’s Standards:
- As part of his Sunan, this narration meets Al-Nasa’i’s criteria, which are known to be strict and second only to Al-Bukhari and Muslim in rigor.
- Authenticity in Practice:
- Scholars often cite this narration to highlight Abu Hurairah’s strict adherence to the Sunnah and the audible saying of “Amin” by the imam during prayer.
08. Ibn Abbas On Saying Ameen Audibly
Ibn Abbas narrated that the Prophet (ﷺ) said, “I do not know of any prayer in which the Imam does not say ‘Amin,’ and the angels also say ‘Amin.'” [Fath al-Bari, Nayl al-Awtar]
- Primary Source:
- This narration is attributed to collections like Sunan Ibn Majah and others.
- It is also referenced in commentaries such as Fath al-Bari by Ibn Hajar al-Asqalani and Nayl al-Awtar by Imam Shawkani.
- Grading by Scholars:
- Some scholars, such as Al-Albani, have commented on variations of this hadith and graded it Hasan (good) or Sahih (authentic) depending on the chain.
The chain of transmission (isnad) varies slightly in different collections but generally includes:
- Ibn Abbas (RA) – The Companion of the Prophet (ﷺ) known for his vast knowledge of tafsir and hadith. His reliability is undisputed.
- Intermediate Narrators – These may vary by source. For example:
- Ikrimah is a common student of Ibn Abbas and a reliable narrator.
- Other chains may include individuals whose reliability is debated.
- Strong Chains:
- In cases where the narrators are trusted individuals like Ibn Abbas and well-known Tabi’un (successors), the hadith is graded as authentic (Sahih) or at least good (Hasan).
- Weaker Chains:
- Some versions of this narration may include less reliable transmitters. Scholars like Ibn Hajar or Al-Albani analyze such chains critically, identifying weak or problematic narrators.
- Critical Commentary:
- Scholars emphasize that even if one chain is weak, corroborating evidence from other narrations strengthens the overall authenticity of the report.
- Interpretation of the Hadith:
- The hadith emphasizes the importance of the Imam saying “Amin” and aligns with the understanding that angels also say “Amin” after the recitation of Al-Fatiha.
- Application in Fiqh:
- Schools such as the Shafi’i and Hanbali use this hadith to support their practice of saying “Amin” loudly in congregational prayers.
- Hanafi scholars argue that “Amin” should be said silently, as they prioritize other narrations suggesting this practice.
The hadith attributed to Ibn Abbas (RA) has a mix of reliable and weaker chains depending on the specific source. Its classification by scholars ranges from Sahih to Hasan. Its content has significantly influenced the juristic opinions regarding the recitation of “Amin” in Salah, particularly in its alignment with the actions of the Imam and the angels. The version graded authentic is foundational for schools advocating for the loud recitation of “Amin” in audible prayers.
09. Imam Malik's Reference on Saying Aameen
09. Yahya related to me from Malik from Ibn Shihab that Sa'id ibn al−Musayyab and Abu Salama ibn Abd ar−Rahman told him from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the imam says 'Amin', say 'Amin', for the one whose 'Amin' coincides with the 'Amin' of the angels − his previous wrong actions are forgiven him." Ibn Shihab said, "The Messenger of Allah, may Allah bless him and grant him peace, used to say 'Aameen' (extending it)."
- Primary Narrator: Abu Hurayrah (RA).
- Chain of Transmission:
- Narrated by Abu Hurayrah (RA).
- Transmitted by Sa’id ibn al-Musayyab and Abu Salama ibn Abd ar-Rahman from Ibn Shihab al-Zuhri, a reliable narrator in hadith sciences.
- Key Actions Described:
- The Prophet (ﷺ) encouraged the congregation to say “Amin” aloud, synchronizing it with the Imam and angels.
- Mention of the Prophet (ﷺ) elongating “Amin” for emphasis.
- Malik’s Muwatta: This compilation is among the earliest and highly regarded hadith collections. Imam Malik’s inclusion of this narration indicates its acceptance in mainstream Islamic jurisprudence.
- Narrators:
- Ibn Shihab al-Zuhri is one of the most respected early hadith scholars, known for his precision and reliability.
- Sa’id ibn al-Musayyab and Abu Salama ibn Abd ar-Rahman are prominent Tabi’un (successors of the companions), further solidifying the chain’s credibility.
- General Acceptance: Scholars from various Islamic schools use this hadith as evidence for the practice of saying “Amin” aloud.
- Fiqhi Variance: While Shafi’i, Hanbali, and Maliki scholars commonly accept loud “Amin,” the Hanafi school generally interprets it as silent, viewing the hadith in light of other narrations that emphasize a quieter approach.
10. Aisha (RA)'s Narrations on Saying Aameen
10. It was narrated from ‘Aishah that the Prophet (ﷺ) said: “The Jews do not envy you for anything more than they envy you for the Salam and (saying) ‘Amin’.”
The hadith in question is recorded in Sunan Ibn Majah, Vol. 1, Book 5, Hadith 856. The chain of narrators (isnad) for this hadith is as follows:
Ishaq ibn Mansur: A reliable narrator known for transmitting hadiths.
Abd al-Samad ibn Abd al-Warith: Recognized for his trustworthy narrations.
Hammad ibn Salamah: A prominent and credible narrator in hadith literature.
Suhail ibn Abi Salih: Considered reliable in his transmissions.
Abu Salih (father of Suhail): Known for his integrity and accuracy in narrating hadiths.
Aishah (may Allah be pleased with her): The wife of the Prophet Muhammad (peace be upon him) and a significant source of hadiths.
The hadith states: “The Jews do not envy you for anything more than they envy you for the Salam and (saying) ‘Amin’.”
Regarding its authenticity, this hadith is classified as Sahih (authentic) by Darussalam. The scholars have accepted this classification, indicating the reliability of its chain of narrators and the soundness of its content.
In summary, the hadith from Sunan Ibn Majah 856 is considered authentic, with a reliable chain of narrators, and is acknowledged by scholars for its credibility.
B. Proofs from Companions and Tabi‘een Regarding Saying "Ameen" Aloud
Al-Haafiz Ibn Hajar noted
Az-Zayn ibn al-Muneer explained that the evidence from this hadith (Sahih Bukhari 780) lies in the instruction to say Aameen. Since the instruction does not explicitly limit how it should be said, it is understood as a directive to say it out loud. If the intention had been to say it quietly, this would have been explicitly mentioned.
Ibn Rushayd highlighted that noted
This (Sahih Bukhari 780) hadith teaches us several lessons, including the instruction “When the imam says…, then say…”. This indicates that one statement responds to another. As the imam recites aloud, it follows that the congregation’s response should also be audible, aligning with the imam’s recitation. (Fath al-Baari, 2/311).
An-Nawawi stated in Al-Adhkaar (p. 51):
Both the imam and an individual praying alone should say Aameen audibly during prayers where the recitation is done aloud. The correct view is that those praying behind the imam should also say Aameen out loud, regardless of whether the congregation is large or small.
Al-Nawawi (may Allah have mercy on him) also mentioned in Al-Majmoo’: “If the prayer involves recitation of the Qur’an silently, both the imam and the congregation should say Ameen silently, following the manner of recitation. However, if the prayer involves recitation of the Qur’an aloud, it is recommended (mustahabb) for the congregation to say Ameen aloud. There is no difference of opinion on this matter.”
Ibn Qudamah (may Allah have mercy on him) stated in Al-Mughni: “It is the Sunnah for both the imam and the members of the congregation to say Ameen aloud when the Qur’an is recited aloud, and to say it silently in prayers where the Qur’an is recited silently.”
Ibn al-Qayyim (may Allah have mercy on him) wrote:
The authentic Sunnah establishes that Aameen should be said aloud during prayer. This is supported by the hadith found in as-Saheehayn, where the Prophet (peace and blessings be upon him) said:
“When the imam says Aameen, then say Aameen, for if a person’s saying Aameen coincides with that of the angels, his past sins will be forgiven.”
If the imam did not say Aameen audibly, the congregation would not know when to say it in unison, nor could their saying Aameen coincide with his. This is further clarified by the hadiths of Waa’il ibn Hujr and Abu Hurayrah (may Allah be pleased with them).
Quoting these hadiths, Ibn al-Qayyim continued:
Ash-Shaafa‘i was asked whether the imam should raise his voice when saying Aameen. He replied affirmatively, adding that the congregation should also say Aameen audibly. When asked for the evidence, he referred to the Prophet’s words:
“When the imam says Aameen…”
This implies that the imam is instructed to say Aameen audibly because those praying behind him would not otherwise know when to join in. (I‘laam al-Muwaqqi‘een, 2/396-398).
Ibn ‘Abd al-Barr al-Maaliki (may Allah have mercy on him) stated:
The Kufans (Hanafis) and some scholars from Madinah (including some companions of Imam Maalik) held the view that the imam should not say Aameen aloud. However, Ash-Shaafa‘i and his followers, Ahmad ibn Hanbal, and the scholars of hadith maintained that the imam should say it aloud.
After mentioning the hadiths supporting the practice of saying Aameen aloud, he added:
Ahmad ibn Hanbal strongly criticized those who considered it disliked (makrooh) to say Aameen aloud, citing the Prophet’s (peace and blessings be upon him) statement:
“The Jews do not envy us for anything as much as they envy us for ‘Aameen.’”
(At-Tamheed, 7/15).
This conclusion is further corroborated by authentic narrations from companions such as Abu Hurayrah and Waa’il ibn Hujr. Ibn ‘Abd al-Barr discussed this in at-Tamheed (7/11-115), asserting that the imam’s saying of Aameen aligns with the Sunnah and reflects the consensus of most scholars.
Ata bin Abi Rabah (rahimahullah), a prominent scholar and teacher of Imam Abu Hanifah (rahimahullah), is noted for his profound knowledge and piety. Abu Hanifah once said, “I have not seen anyone like him” (Meezan al-I’tidal). Ata emphasized the practice of saying “Ameen” aloud in congregational prayers, reflecting the Sunnah upheld by the early generations of Muslims.
Testimony in Sahih al-Bukhari
In the chapter Saying Ameen Out Loud by the Imam in Jahri Prayers, the following is narrated:
Ata said, “‘Ameen’ is a supplication (du‘a), and Ibn al-Zubayr (may Allah be pleased with him) and those praying behind him used to say ‘Ameen’ so loudly that the mosque would echo with it.”
Furthermore, “Abu Hurairah (may Allah be pleased with him) would urge the imam not to miss ‘Ameen,’ and Nafi‘ mentioned that Ibn Umar (may Allah be pleased with him) never abandoned saying it, encouraging others to do so as well. I have heard much good from him about this matter.”
Al-Bukhari included this report in a mu‘allaq form in his Saheeh, confirming its authenticity. Ibn az-Zubayr and his congregation would collectively say it loudly, filling the mosque with its sound.
Ash-Shhafa’i’s Statement
Ash-Shaafa‘i, in Al-Umm, narrated that ‘Ataa’ said: “I used to hear the imams, including Ibn az-Zubayr and others who came after him, say Aameen, and those praying behind them would also say Aameen until the sound filled the mosque.”
Ata’s Narration in Al-Bayhaqi
Al-Bayhaqi narrated that Ibn ‘Umar (may Allah be pleased with him) would also raise his voice when saying Aameen, regardless of whether he was leading the prayer or praying behind an imam. Naafi‘ stated that Ibn ‘Umar consistently practiced and encouraged this, expressing positive sentiments about it.
Ata bin Abi Rabah further stated, as recorded in Sunan al-Bayhaqi (2/59):
وروى البيهقي من وجه آخر عن عطاء قال ” أدركت مائتين من أصحاب رسول الله – صلى الله عليه وسلم – في هذا المسجد إذا قال الإمام ولا الضالين سمعت لهم رجة بآمين “I met 200 Companions of the Messenger of Allah (peace and blessings be upon him) in this mosque (Masjid al-Haram). When the imam recited ‘Wala ad-dalleen,’ I heard them all saying ‘Ameen’ aloud, causing a loud sound to resonate throughout the mosque.”
C. The Fatwa of the Permanent Committee for Iftaa’
The scholars of the Permanent Committee were asked about people in Najraan refraining from saying Aameen after the imam finishes reciting al-Faatihah in prayer, citing adherence to the Hanafi madhhab.
They replied:
First, Islam is based on adherence to the Qur’an and Sunnah, not solely on the four madhhabs. The rulings of Islam are derived from the Book of Allah, the Sunnah of His Messenger (peace and blessings be upon him), and the evidence derived from them.
As for the imams of the four madhhabs and other mujtahid scholars, they based their rulings on their understanding and knowledge of these sources. Their conclusions are subject to scrutiny, and we accept what aligns with evidence from the Qur’an and Sunnah while discarding what does not. The Qur’an, Sunnah, and sound evidence remain the decisive criteria for distinguishing correct rulings from errors.
Second, the Prophet Muhammad (peace and blessings be upon him) emphasized saying Aameen during prayer, as supported by both his words and actions. Abu Hurayrah (may Allah be pleased with him) narrated a hadith found in al-Bukhaari and Muslim, where the Prophet (peace be upon him) said:
“When the imam says ‘Aameen,’ then say ‘Aameen,’ for if a person’s saying Aameen coincides with that of the angels, his previous sins will be forgiven.”
Similarly, Waa’il ibn Hujr (may Allah be pleased with him) narrated in Abu Dawood and at-Tirmidhi that when the Prophet (peace be upon him) recited the verse:
Ghayr il-maghdoobi ‘alayhim wa laa’d-daalleen [al-Faatihah 1:7],
“he would say ‘Aameen,’ raising his voice.”
These narrations are evidence supporting the Sunnah of saying Aameen aloud, especially in prayers where the recitation is done aloud. The majority of scholars, including the Hanafis, acknowledge the practice of saying Aameen, though the Hanafis generally prefer to say it quietly. However, the hadith provides evidence for saying it aloud in audible prayers.
The Permanent Committee for Ifta’, including scholars such as Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, and others, noted that the Qur’an and Sunnah form the basis of Islamic rulings. The hadiths from Abu Hurayrah and Waa’il ibn Hujr clearly support the practice of saying Aameen aloud during prayers where the imam recites audibly (Fatwas, 6/420–421).
Dr. Main Khalid Al-Qudah, a member of the Fatwa Committee of the Assembly of Muslim Jurists in America, explains that “Imam Al-Shafi’i included a chapter titled Saying Ameen Loudly in his well-known book, Al-Umm. He narrated that the Prophet (صلى الله عليه و سلم) said, ‘When the Imam says Ameen, do the same.’ Additionally, Imam Al-Tirmidhi narrated that the Prophet (صلى الله عليه و سلم) recited in his prayer, ‘Ghayre Al-Maghdoubi Alayhim Wala Adhdhallyyeen,’ and then said Ameen, prolonging it. Another narration states that he said it loudly. Based on this, as well as the consensus of the Muslim community regarding saying Ameen aloud, it is considered an absolute Sunnah. Abandoning this practice contradicts the Sunnah.”
Shaykh al-Albaani (may Allah have mercy on him) initially believed that only the imam should say Aameen aloud, while the congregation should say it quietly. However, upon classifying as authentic (saheeh) the reports from Ibn az-Zubayr and Abu Hurayrah (may Allah be pleased with them), he revised his view. He stated:
“If no contrary report from any other Companion is proven, the narrations from Abu Hurayrah and Ibn az-Zubayr are sufficient evidence. I am unaware of any opposing reports at this time. And Allah knows best.” (Silsilat al-Ahaadeeth ad-Da‘eefah, 2/369).
Criticism And Interpretation Of References
Hanafi's Arguments Against the View of Saying "Ameen" Loudly
01. The Report of Wa’il ibn Hujr (RA)
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ سَلَمَةَ، عَنْ حُجْرٍ أَبِي الْعَنْبَسِ الْحَضْرَمِيِّ، عَنْ وَائِلِ بْنِ حُجْرٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَرَأَ { وَلاَ الضَّالِّينَ } قَالَ “ آمِينَ ” . وَرَفَعَ بِهَا صَوْتَهُ .
“The Messenger of Allah (sallallaahu alayhi wasallam) recited ‘ghayri’l-maghdubi ‘alayhim wala’l dallin’ and followed it with amin, prolonging his voice while saying it [madda biha sawtahu].”
When the Prophet (peace and blessings be upon him) led the Salah, he would pause briefly after reciting “Walad-Dhallin” as narrated in Sunan Abu Dawood under the chapter of Al-Qira’at.
Let us now examine the hadiths often cited as evidence for saying Ameen loudly.
One such hadith in Sunan Tirmidhi mentions the elongation of Ameen (mud bihaa sawtahu). This narration is transmitted through Sufyan ath-Thawri (may Allah have mercy on him), who has reported it in what is known as the “UN” form (uncertain attribution).
Interestingly, this hadith in Sunan Tirmidhi regarding Ameen is classified as Mudhtarib (inconsistent), which casts doubt on its authenticity. The inconsistency in the chain actually supports the conclusion that Ameen was not said loudly but rather elongated.
Here is the text of the hadith in Sunan Tirmidhi:
Translation: Wa’il ibn Hujr (may Allah be pleased with him) narrates that he heard the Prophet (peace and blessings be upon him) recite {Ghayr il-Maghdubi Alaihim Walad-Dhallin} and then say Ameen while elongating his voice. (Sunan Tirmidhi, 2/65)
Notably, there is no mention in this hadith of the Prophet (peace be upon him) raising his voice. The term “elongated” refers to the duration of Ameen, not its volume.
However, a similar narration in Sunan Abu Dawood states:
Translation: He raised his voice. (Sunan Abu Dawood, Hadith #932)
This discrepancy in wording, between “elongated” in one narration and “raised his voice” in another, is a clear example of Idhtiraab (contradiction within the chain). This inconsistency undermines the reliability of these narrations as definitive proof of loud Ameen.
On the Narrator Sufyan ath-Thawri (may Allah have mercy on him):
Critics of Ameen said silently often dismiss narrations from Sufyan ath-Thawri (may Allah have mercy on him) in other contexts, such as his reports about Tark Raf’ul Yadain (not raising hands during Salah). They accuse him of Tadlees (obscuring the identity of narrators). Yet, in the case of loud Ameen, they inconsistently accept his narrations without question, even though they share the same “UN” attribution.
Furthermore, it is widely recognized among scholars that the Tadlees of trustworthy (Thiqa) narrators like Sufyan ath-Thawri does not automatically render their narrations weak, especially when corroborated by other evidence. This principle applies equally to narrations in Sahih Bukhari and Sahih Muslim. Thus, dismissing authentic narrations based on Tadlees would undermine the reliability of even the most rigorously authenticated collections of hadith.
02. The Report of Abdullah Ibn Zubair (RA)
‘Ata bin Rubah stated that Amin is a du’a. It is narrated that Abdullah ibn Zubair and the congregation behind him said Amin so loudly that the sound echoed throughout the masjid. (Sahih Bukhari: Chapter on Ta’meen)
Some conclude from this narration that Amin should be said loudly to the extent that it resonates throughout the masjid.
However, Hanafi Scholars argue that while this report is mentioned in Sahih Bukhari, Imam Bukhari did not include the chain of narration for this statement. Imam Bukhari was born at the end of the second century after Hijrah, while Abdullah ibn Zubair passed away in 73 AH. This means there is a gap of over 125 years between the two. How could Imam Bukhari, without a connected chain, verify that the masjid echoed with Amin during Abdullah ibn Zubair’s time?
On Ta’leeq (Suspended Narrations):
When a scholar of hadith records a narration without mentioning the complete chain between himself and the source (whether it be the Prophet, a Companion, or a successor), the narration is classified as Hadith Mu’allaq (suspended). This type of narration lacks a continuous chain, making it questionable in terms of authenticity.
Hafidh Ibn Hajar al-Asqalani writes:
“When a scholar records a hadith without a complete chain or directly attributes it to the Prophet (peace and blessings be upon him), a Companion, or a Tabi’i without meeting them, such narrations are not accepted. This is because it is unknown whether the omitted narrators are reliable or weak. The majority of hadith scholars agree that even if the compiler claims the narrators are trustworthy, their claim is not accepted without explicit mention of the names.“
(Sharh Nukhbat al-Fikr and Muqaddimah Fath al-Bari, Chapter on Hadith Mu’allaq)
Imam Bukhari and Imam Muslim have included some Mu’allaq narrations in their works, but these are not accepted as definitive proof without corroboration.
Application to Abdullah ibn Zubair’s Narration:
- The narration is chainless: Since this narration is Mu’allaq, it cannot be used as definitive evidence according to the majority of scholars.
- Unclear context: The narration does not specify whether the congregation said Amin after reciting Walad-Dhallin in Salah or during a du’a in Fajr Salah.
- No command from the Prophet (peace and blessings be upon him): The narration does not indicate that the Prophet (peace and blessings be upon him) instructed people to say Amin loudly.
03. The Report of Bishar bin Rafir (RA)
The Narration:
Bishar bin Rafir reported that Abu Hurairah’s cousin, Abu Abdullah, informed him that he heard Abu Hurairah say:
“The people have stopped saying Ameen, although the Prophet (peace and blessings be upon him) used to say Ameen after Waladdaalleen. The people in the first row offering Salah could hear him, and the sound echoed throughout the masjid.” (Sunan Ibn Majah, Chapter on Ta’meen)
Examination of the Narrators:
Abu Abdullah (Abu Hurairah’s cousin):
- Imam Dhahabi states that Abu Abdullah is an unknown narrator. Neither Imam Bukhari nor Imam Muslim accepted any narration from him. (Meezaan ul I’tidaal, biography of Abu Abdullah)
- Bishar bin Rafir:
- Imam Bukhari: Bishar’s narrations cannot be verified.
- Imam Ahmad: His narrations are weak, and he lacked knowledge of hadith.
- Imam Yahya ibn Ma’een: His narrations are unknown.
- Imam Nasa’i: Bishar was not strong in the knowledge of hadith.
- Imam Ibn Hibban: He narrates false hadith.
- Imam Abu Hatim and Imam Tirmidhi: They classify him as weak and a transmitter of unreliable hadith.
- Imam Ibn Abdul Barr: The consensus among hadith scholars is that all his narrations should be discarded.
- Neither Imam Bukhari nor Imam Muslim included any of his narrations. (Meezaan ul I’tidaal, Tahdheeb ut-Tahdheeb, biography of Bishar bin Rafir al-Harsee)
The criticisms indicate that the narrators of this hadith are unreliable, rendering the narration weak.
Analysis of the Text:
Claim That People Stopped Saying Ameen:
- Abu Hurairah, a prominent companion, passed away in 59 AH. He mentioned that people had ceased saying Ameen. If saying Ameen loudly was an established Sunnah, the other companions and their followers would have continued the practice, making Abu Hurairah’s complaint unnecessary.
- During Abu Hurairah’s time, many companions and followers of the Prophet (peace and blessings be upon him) were alive. There is no evidence that they said Ameen loudly.
The Statement: “The Sound Echoed Throughout the Masjid”:
- The mosque during the Prophet’s time was made from simple materials such as palm-tree branches, not cement or domed structures. This construction would not allow for an echo.
- Imam Abu Dawood recorded a similar narration but omitted the phrase “the sound echoed throughout the masjid,” suggesting this addition may lack authenticity.
Did the Prophet Say Ameen Loudly to Teach Others?
- The narration suggests that the Prophet (peace and blessings be upon him) sometimes said Ameen audibly to educate the people. However, it does not indicate that the congregation behind him said Ameen loudly.
04. The Report of Abu Hurayra (RA)
Abu Hurayra (radhiyallahu anhu) narrates:
“When the Messenger (sallallaahu alayhi wasallam) recited wala’l-dallin, he said Ameen after it, which could be heard in the first row” (Sunan Abi Dawud).
Additionally, a version from Sunan Ibn Maja includes the phrase:
“The masjid echoed with the sound” (Sunan Ibn Maja 1:61).
Weakness in the Chain of Narration:
This hadith is considered weak due to the presence of Bishr ibn Rafi’ in its chain of narrators. Several prominent hadith experts have criticized him:
- Imam Bukhari remarked, “He is not consistent in his narrations.”
- Imam Ahmad described him as “weak.”
- Imam Nasa’i stated, “He is not strong.”
- Ibn Hibban mentioned, “He relates spurious narrations.”
(Reference: Mizan al-I’tidal).
Consequently, the reliability of this narration is significantly compromised.
Contradiction in the Text:
- The primary narration states that the Ameen was heard only by those in the first row.
- The version in Ibn Maja claims that the sound was so loud that it echoed throughout the entire masjid.
These two descriptions are contradictory. If the Ameen truly echoed across the masjid, it would not have been limited to the first row alone. Such inconsistencies in the text further undermine the credibility of this hadith.
05. The Report of Dar-al-Qutni
Narrations:
Hadith of Wa’il:
- Imam Dar Qutni writes that Wa’il reported:
“The Prophet (peace and blessings be upon him) led the Salah and said Ameen loudly.”
(Tirmidhi and Dar Qutni, Chapter on Ta’meen)
- Imam Dar Qutni writes that Wa’il reported:
Hadith of Abu Hurairah:
- Imam Dar Qutni also records that Abu Hurairah reported:
“The Prophet (peace and blessings be upon him) led the Salah and said Ameen loudly.”
(Dar Qutni, Chapter on Ta’meen)
- Imam Dar Qutni also records that Abu Hurairah reported:
Hadith of Umm Haseen:
- Umm Haseen reported:
“The Prophet (peace and blessings be upon him) led the Salah and said Ameen loudly.”
(Zalee, Chapter on Ta’meen)
- Umm Haseen reported:
Clarifications:
- These narrations indicate that the Prophet (peace and blessings be upon him) sometimes said Ameen loudly during Salah.
- The instances of the Prophet (peace and blessings be upon him) saying Ameen audibly were done to teach his followers that saying Ameen follows the recitation of Waladdaalleen.
- The narrations are not strong enough in authenticity to serve as conclusive evidence.
Answer and Explanation:
Hanafi Scholars maintain that it is true the Prophet (peace and blessings be upon him) sometimes said Ameen loudly. However, such actions were carried out primarily for educational purposes, much like his occasional practice of reciting parts of the Qur’an audibly during Zuhr and Asr prayers.
Supporting Evidence:
Imam Bukhari and Imam Muslim report:
“When the Prophet (peace and blessings be upon him) performed his Zuhr and Asr prayers, he recited parts of the Qur’an audibly, which we could hear.”
(Bukhari and Muslim, Chapter on Qira’at in Zuhr and Asr)
Despite this narration, no one in the Ummah insists that the Imam must recite parts of the Qur’an aloud during Zuhr and Asr prayers. It is well understood that the Prophet (peace and blessings be upon him) only performed this action to teach the people. Similarly, the narrations that mention the Prophet (peace and blessings be upon him) saying Ameen loudly do not establish it as a regular Sunnah. On the contrary, there is evidence from the Qur’an and Sunnah that Ameen should be said silently behind the Imam.
Examination of Narrators:
The narrators of these Ahadith have been subjected to substantial criticism by the scholars of Hadith:
-
Muhammad bin Kathir
- Imam Ahmad: Declared him weak.
- Imam Nasaa’ee: Deemed him unreliable in the science of Hadith.
- Abdullah bin Ahmad: Accused him of narrating fabricated Ahadith.
- Other scholars, including Imam Bukhari and Imam Abu Dawood, noted numerous errors in his narrations.
(Meezan ul I’tidaal, Tahdheeb-ut-Tahdheeb)
-
Muhammad bin Khalid
- Considered truthful but unknown.
- Imam Ibn Abi Khatim: Reported his father as saying he had no knowledge of him.
(Meezan ul I’tidaal)
-
Abdul Jabbar bin Wa’il
- Imam Bukhari, Imam Tirmidhi, and Imam Ibn Habbaan: Agreed he never directly heard Ahadith from his father, as his father had died before his birth.
- Imam Ibn Sa’ad: Noted that he narrated very few Hadith.
(Tahdheeb-ut-Tahdheeb)
-
Is-haaq bin Ibrahim az Zubaidi
- Imam Dawood and Imam Nasaa’ee: Labeled him unknowledgeable and unauthentic.
- Imam Atee: Called him a liar.
(Meezan ul I’tidaal)
-
Abdullah bin Salim
- Identified as a Naasibi (a deviant sect), showing hostility toward Hadrat Ali (may Allah be pleased with him).
(Meezan ul I’tidaal)
- Identified as a Naasibi (a deviant sect), showing hostility toward Hadrat Ali (may Allah be pleased with him).
-
Isma’il bin Muslim Makki
- Described as weak by scholars like Imam Ahmad, Imam Nasaa’ee, and Imam Bukhari.
- Accused of mixing texts from different Ahadith.
(Meezan ul I’tidaal, Tahdheeb-ut-Tahdheeb)
Given the weakness and criticism of the narrators in these Ahadith, they cannot be relied upon as evidence for saying Ameen loudly in Salah. Even if these narrations demonstrate that the Prophet (peace and blessings be upon him) said Ameen loudly on occasion, they only indicate that the Imam should do so to teach the followers.
Furthermore, none of these narrations mention that the companions said Ameen loudly in unison with the Prophet (peace and blessings be upon him). Instead, they emphasize that the Prophet alone said Ameen audibly. Thus, these Ahadith cannot substantiate the practice of followers saying Ameen loudly behind the Imam.
Other Schools' Opinions Against the Hanafi View
Criticism Against the View of Saying "Ameen" Silently
01. The Report of Wa'li bin Hujr (RA)
حدثنا أبو داود قال حدثنا شعبة قال أخبرني سلمة ابن كهيل قال سمعت حجرا أبا العنبس قال سمعت علقمة ابن وائل يحدث عن وائل وقد سمعت من وائل انه «صلى مع رسول الله صلى الله عليه وسلم فلما قرأ {غير المغضوب عليهم ولا الضالين} قال آمين خفض بها صوته
It is narrated by Wa’il bin Hujr (RA) that he prayed with the Prophet (peace and blessings be upon him), and when the Prophet recited: {Ghayr il-Maghdubi Alaihim Waladhualleen}, he used to say 'Ameen' silently.
- Abu Dawood
- Full Name: Abu Dawood Sulayman ibn al-Ash‘ath as-Sijistani (d. 275 AH).
- Status: Compiler of one of the six canonical books of hadith (Sunan Abi Dawood). Highly regarded for his precision and reliability in hadith transmission.
- Shu‘bah ibn al-Hajjaj
- Full Name: Shu‘bah ibn al-Hajjaj al-‘Ataki al-Basri (d. 160 AH).
- Status: Known as “Amir al-Mu’minin fi al-Hadith” (The Commander of the Faithful in Hadith). Considered one of the most reliable and critical hadith transmitters.
- Salamah ibn Kuhayl
- Full Name: Salamah ibn Kuhayl al-Hadrami al-Kufi (d. 121 AH).
- Status: Reliable and trustworthy (thiqah). Known for transmitting many authentic narrations from early scholars.
- Hajr Abu al-Anbas
- Full Name: Hajr Abu al-Anbas (less commonly known compared to the other narrators).
- Status: There is limited information about him in the books of hadith criticism. This may weaken the chain unless corroborated by other sources.
- ‘Alqamah ibn Wa’il
- Full Name: ‘Alqamah ibn Wa’il ibn Hujr.
- Status: Reliable (thiqah), as noted in hadith evaluation.
- Wa’il ibn Hujr (RA)
- A Companion of the Prophet (ﷺ), hence considered trustworthy (‘adl). The narrations of Companions are accepted in hadith science.
1. Narrator: Shuba
This hadith relies on the narration of Shuba. While he is a reputable narrator, there are issues with the content (matn) of this particular narration:
Hanafi Muhaddith’s Critique:
Allama Naimwi, a prominent Hanafi scholar, declared this hadith mudtarib (inconsistent or contradictory in its wording). In his work Athar al-Sunan, he stated:“The isnad is sahih, but the matn (text) is mudtarib.”
- What is Mudtarib?
A mudtarib hadith is classified as weak because its varying or contradictory wordings cast doubt on its authenticity.
- What is Mudtarib?
2. Inconsistencies in the Text
The narration of Wa’il bin Hujr appears in various hadith collections but with differences in wording. Some versions indicate the Prophet (peace and blessings be upon him) said “Ameen” aloud (rafa’a biha sawtahu), while others mention he said it silently. This inconsistency leads scholars to question the reliability of the silent recitation version.
1. Weakness in the Narration of Shuba Supporting Silent “Ameen”
Ijma of Scholars on Shuba’s Error
Hafiz al-Bayhaqi states in Ma‘rifat al-Sunan wa al-Athar (1/210):
وقد اجمع الحفاظ : محمد بن اسماعيل وغيره على انه اخطا في ذلك
“The hadith experts, including Muhammad ibn Ismail (al-Bukhari), are unanimous that this was an error of Shuba.”
This indicates that the narration of Shuba with the addition of the word khafada biha sawtahu (said it silently) is considered a mistake.
Sufyan vs. Shuba: The Rule of Preference
Hafiz Ibn Hajar Asqalani, in Talkhis al-Habir (1/237), mentions that Hafiz al-Muhaddithin and Imam Muhammad bin Ismail al-Bukhari have reached a consensus (ijma) that this narration by Shuba is a mistake.
وصوب البخارى و ابو ذرعة قول الثورى
“Imam Bukhari and Abu Zur’ah preferred the narration of Sufyan (Thawri).”
This also dispels the misconception regarding the narration of saying “Ameen” loudly, affirming that it is free from Idtirab (inconsistency in the text). The Muhaddithin have validated the statement of Sufyan as correct. Furthermore, the Muhaddithin have established a principle (usool) that in cases of disagreement between the narrations of Sufyan and Shuba, preference is given to the narration of Sufyan. Walhamdulillah.
Even, from Shuba, the narrators Abdul Samad bin Abdul Samad and Wahhab bin Jarir also transmitted this hadith but did not include the word خفض (“silently”). Instead, they only narrated قَالَ آمِينَ (“he said Ameen”), indicating that the Prophet (ﷺ) said Ameen without specifying that it was done silently.
For reference, see Sahih Ibn Hibban (3/146).
Imam Bayhaqi also states in Al-Khilafiyat (1/50):
قَالَ الْبَيْهَقِيُّ : لَا أَعْلَمُ اخْتِلَافًا بَيْنَ أَهْلِ الْعِلْمِ بِالْحَدِيثِ أَنَّ سُفْيَانَ وَشُعْبَةَ إِذَا اخْتَلَفَا فَالْقَوْلُ قَوْلُ سُفْيَانَ
“There is no difference among the hadith scholars that if Sufyan and Shuba differ in narrating a hadith, the view of Sufyan is preferred.”
Since Sufyan narrates the same hadith indicating “Ameen” was said aloud (jahar), his version is prioritized over Shuba’s.
The renowned Muhaddith Yahya bin Saeed Al-Qattan stated:
وَقَالَ يَحْيَى بْنُ سَعِيدٍ : لَيْسَ أَحَدٌ أَحَبَّ إِلَيَّ مِنْ شُعْبَةَ وَلَا يُعَدِلُهُ عِنْدِي أَحَدٌ وَإِذَا خَالَفَهُ سُفْيَانُ أَخَذْتُ بِقَوْلِ سُفْيَانَ
Translation: “No one is dearer to me than Shuba, and no one is equal to him in my eyes. However, when Shuba’s narration opposes Sufyan’s, I prefer the narration of Sufyan.”
This statement is recorded in Al-Jarh wa al-Ta’dil (4/223-224) and Tahdhib al-Tahdhib (4/101).
2. Support for Sufyan’s Narration of Loud “Ameen”
Mutabi’at (Corroboration) for Sufyan’s Narration
The narration of Sufyan (indicating “Ameen” was said aloud) has been corroborated by multiple chains:
Mutabi’at by Al-‘Ala bin Saleh:
Imam Bayhaqi confirms this in Al-Khilafiyat (Vol. 1, p. 50).
Narrations in Other Sources:
Musnad Ahmad (5/412) narrates that Wa’il bin Hujr (RA) heard the Prophet (ﷺ) say “Ameen” aloud (jahar).
Ibn Majah (855) supports this with a narration that ends with:
“…he said ‘Ameen,’ and we heard it.”
Shawahid (Supporting Narrations)
There are two Shawahid (supporting narrations) for the narration of Sufyan regarding saying “Ameen” loudly:
Musnad Ahmad – Awalu Musnad al-Kufiyyin:
Narration: Aswad bin Amir narrated from Sharik, who narrated from Abu Ishaq, from Alqama bin Wail, from his father Wail bin Hujr. Wail (ra) said: “I heard the Prophet (peace be upon him) say Ameen loudly.”
This narration clearly indicates the Prophet (peace be upon him) raised his voice when saying “Ameen”【Musnad Ahmad, Hadith 18390】.
Ibn Majah:
Narration: Muhammad bin al-Sabbah and Ammar bin Khalid narrated from Abu Bakr bin Ayyash, who narrated from Abu Ishaq, from Abd al-Jabbar bin Wail, from his father Wail bin Hujr. Wail (ra) said: “I prayed with the Prophet (peace be upon him), and when he said ‘Wa la al-Dhallin’, he said Ameen, and we heard it.”
This narration also supports the practice of saying “Ameen” loudly【Ibn Majah, Hadith 855】.
Both of these supporting narrations reinforce the authenticity of the practice of saying “Ameen” loudly, aligning with the narration of Sufyan.
Mursal Narration Supporting Loud “Ameen”
The narration is Mursal (meaning it has a missing link in the chain between the Tabi’i and the Prophet (peace be upon him)), but it is still considered Sahih (authentic) or Hasan (good) due to the supporting Shawahid (corroborating narrations) mentioned earlier. According to Hanafi scholars, a Mursal narration can be accepted as Hujjat (proof), provided it is supported by other authentic narrations.
This further strengthens the argument for the practice of saying “Ameen” loudly, as the Mursal narration is backed by reliable Shawahid.
3. Critique of Shuba’s Narration
Idtirab (Contradiction) in Shuba’s Narration
The narration attributed to Shuba exhibits idtirab (contradiction) due to the following reasons:
1. Contradictory Chains:
Some of Shuba’s students narrate the hadith without the words khafada biha sawtahu (“silently”).
Others include only qala Ameen (“he said ‘Ameen'”) without specifying whether it was silent or loud.
2. Rejection by Scholars:
Imam al-Nasai rejected the silent “Ameen” version due to its inconsistent transmission.
3. Lack of Supporting Evidence:
Unlike Sufyan’s narration, Shuba’s narration has no reliable corroboration (mutabi’at or shawahid).
4. Scholarly Commentary
Imam Anwar Shah Kashmiri’s (Hanafi) Statement
In Fayd al-Bari (2/290), he writes:
“It is astonishing that Imam Shuba’s personal opinion was in favor of loud ‘Ameen.’ Yet, the narration attributed to him suggests otherwise.”
This highlights the inconsistency between Shuba’s transmitted narration and his actual practice or belief.
Hafiz Ibn Hajar
Abu Bakr Al-Asarim highlighted that the narration of Shuba contains Idtirab (inconsistency), whereas the narration of Sufyan is free from such Idtirab. This observation is noted by Hafiz Ibn Hajar in Talkhis al-Habir (1/337).
4. Addressing the Allegation Against Sufyan’s Narration by Hanafis:
Claim: Sufyan is trustworthy but engages in Tadlis (concealing sources) and narrates from unknown individuals.
Responses:
a) Imam Bukhari’s Statement
Imam Bukhari (rahimahullah) clarified that Sufyan Thawri did not perform Tadlis when narrating from Salma bin Kuhail. This ensures that his narrations from Salma are based on direct hearing. Evidence for this is found in Al-‘Ilal al-Kabir by Tirmidhi (2/966) and Al-Tamhid by Ibn Abdul Barr (1/34).
b) Yahya bin Saeed Al-Qattan’s Methodology
Yahya bin Saeed Al-Qattan, who narrates from Sufyan Thawri, only transmitted narrations where Sufyan explicitly heard from his teachers. This establishes the reliability of the chain. References for this are Kitab al-‘Ilal by Ahmad ibn Hanbal (Hadith 113), Al-Kifayah by Al-Khatib (page 362), and Tahdhib al-Tahdhib (11/192). Based on the principles of the Muhaddithin, this narration is authentic, as it fulfills the criteria of hearing (Sama’).
c) Supporting Narration (Mutaba’at)
Sufyan’s narration is further supported by another trustworthy narrator, Al-‘Ala bin Saleh. In Sunan Abi Dawud, the narration is mistakenly written under the name Ali bin Saleh. However, Imam Bayhaqi, in Al-Khilafiyat (Qalimi, page 153), confirms with his chain from Abu Dawud that the narrator is indeed Al-‘Ala bin Saleh. Al-‘Ala bin Saleh has been declared trustworthy by the majority of scholars, including in Al-Kashif (2/309) and Al-Jarh wa al-Ta’dil (6/357).
- The narration of Sufyan is classified as Sahih, while that of Shuba is considered Zaeef (weak).
- Even Hanafi scholars, such as Naimwi (the author of Athaar al-Sunan), have acknowledged the weakness of Shuba’s narration.
- Muhaddithin (Hadith scholars) have affirmed the correctness of Sufyan’s narration and identified Shuba’s narration as mistaken.
- According to the principles (Usool) of Hadith criticism, whenever there is a conflict between Sufyan and Shuba, the narration of Sufyan is given precedence.
- Sufyan’s narration is corroborated by two Shawahid (supporting narrations), whereas Shuba’s narration lacks any such corroboration.
- Sufyan’s narration has been further supported through mutaba’at (corroboration by another chain) by Al Aala bin Saleh, whereas no mutaba’at exists for Shuba’s narration.
- Shuba’s narration contains Idtirab (inconsistency), which has been acknowledged by Hanafis like Naimwi. Additionally, some of Shuba’s students did not include the phrase “silently,” as noted in earlier discussions. Other Hadith scholars, as referenced in Talkhis al-Habir, have also commented on this inconsistency.
- Interestingly, Imam Shuba’s own opinion was in favor of saying “Ameen” loudly (Ameen bil Jahr), as observed by Anwar Shah Kashmiri, a prominent Hanafi scholar.
02. Misuse of Quranic Verse
“Ameen” is a form of du’a (supplication) meaning “O Allah, accept.” Some scholars argue that the default manner of making du’a in prayer is silently unless specified otherwise. This principle is drawn from the Qur’anic verse:
“Call upon your Lord humbly and secretly…”
(Surah Al-A’raf, 7:55)
Based on this, some scholars consider it more appropriate to say Ameen silently as it aligns with the humility and sincerity expected in du’a.
Even they use reference from Ahkam al Qur’an to prove that ameen should be said quietly too as it’s a supplication.
“Ameen is a supplication, and its basis is that it should be said quietly.” (Jassas, Ahkam al-Qur’an)
1. Misuse of Quranic Verse (7:55):
The verse “Call on your Lord with humility and in private” (Quran 7:55) refers to the general etiquette of supplication (du’a). It emphasizes sincerity and avoiding ostentation in personal prayers. However, collective actions and practices, such as reciting Ameen loudly during congregational Salah, fall under specific rulings derived from authentic narrations.
If the Muqallids use this verse to criticize saying Ameen loudly, they must also apply it consistently to their practices of public du’as and gatherings (e.g., organized collective supplications after Salah). These events contradict their claimed application of the verse, exposing a selective interpretation.
2. Surah Al-Fatiha’s Concluding Verse as a Du’a:
The final verse of Surah Al-Fatiha (Ghayr al-Maghdubi alayhim walad-daal-leen) is indeed a supplication. The Prophet (peace be upon him) instructed the recitation of Ameen in response, and his Sunnah clarifies the exclusion of this act from the general ruling in 7:55. This specific practice takes precedence over a general instruction, as the Prophet (peace be upon him) understood the Quran better than any of us.
If the Muqallids accept this exclusion for reciting Surah Al-Fatiha, they must also accept that saying Ameen loudly after its conclusion is likewise an exception, substantiated by authentic Hadiths.
3. Misquotation of Ata bin Abi Rabah:
The argument based on Ata bin Abi Rabah stating “Ameen is a du’a” is incomplete without the full context. Ata further affirmed:
“Abdullah bin Zubair (RA) and those praying behind him would say ‘Ameen’ so loudly that the whole mosque echoed.”
This clearly indicates that Ameen bil Jahr (saying Ameen loudly) was practiced by Sahabah, including Abdullah bin Zubair (RA). Ata’s statement reflects his acknowledgment of this established practice, which they disregard.
4. Burden of Proof on Hanafis:
If the Muqallids insist on defining Ameen as a du’a based on Ata bin Abi Rabah, it becomes their responsibility to substantiate this claim with evidence from Imam Abu Hanifah or his authentic narrations. Failing to do so weakens their position, suggesting they follow Ata selectively rather than adhering to their own Madhhab consistently.
5. Consistency in Interpretation:
The claim that Ameen is a du’a does not negate the validity of saying it loudly. The companions, such as Abu Hurairah (RA) and Abdullah bin Umar (RA), practiced Ameen bil Jahr, and their example provides clarity on how this action aligns with Islamic teachings. This is further supported by the Prophet’s (peace be upon him) own practice, as narrated in numerous authentic Hadiths.
03: Two pauses of the Prophet (ﷺ)
Samurah b. Jundub said:
The Prophet(ﷺ) had two periods of silence; when he began his prayer and when he finished the recitation (of the Qur’an). He then narrated the tradition like the version of Yunus.
(Reference: Sunan Abu Dawud, Book 2, Hadith #777)
Hanafi Scholars often give reference to the above hadith to prove that the “Amin” should be said silently as it mentioned about second pauses. They use Allama Nimawi’s commentary to prove their claim.
- Authenticity Assessment:
- Scholars have debated the grading of this narration. The chain in Sunan Abu Dawud (#777) has been assessed differently by various hadith critics:
- Al-Albani graded it da‘if (weak) in his analysis of Sunan Abu Dawud.
- Al-Daraqutni also criticized aspects of the chain, suggesting some weakness in the transmission.
- Scholars have debated the grading of this narration. The chain in Sunan Abu Dawud (#777) has been assessed differently by various hadith critics:
- Issues with the Chain:
- Certain versions of this hadith include variations in wording and chain reliability, leading to differences in acceptance.
- The primary issues cited are:
- Discrepancies in the narration between different transmitters.
- The possibility of weak links in some chains depending on the narrators cited.
- Supporting and Opposing Views:
- Supporters: Some scholars have accepted the hadith as hasan (acceptable) due to corroborating narrations, such as those recorded by Yunus and other transmitters. They argue the practice of a pause is supported by authentic narrations in other collections.
- Opponents: Hanafi scholars and others argue that the hadith lacks the robustness needed to establish the second pause as a Sunnah practice.
“Narrated Samurah ibn Jundub:
I remember two period of silence in prayer, one when the imam said the takbir; and one when he finished reciting the Fatihah and the surah when he was about to bow. But Imran ibn Husayn took it as something strange. So they wrote about it to Ubayy (ibn Ka’b) in Medina. He verified the statement of Samurah”.(Abu Dawud Book #3, Hadith #0776)
This hadith is also recorded in Sunan Ad-Darimi (Hadith 1275), containing the following wording:
“ أَخْبَرَنَا عَفَّانُ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنْ حُمَيْدٍ عَنْ الْحَسَنِ عَنْ سَمُرَةَ بْنِ جُنْدُبٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَسْكُتُ سَكْتَتَيْنِ إِذَا دَخَلَ فِي الصَّلَاةِ وَإِذَا فَرَغَ مِنْ الْقِرَاءَةِ فَأَنْكَرَ ذَلِكَ.
This narration mentions two pauses:
- At the beginning of the prayer.
- After completing the recitation (Qir’ah).
Similarly, the hadith is also recorded in Sunan Ibn Majah (Hadith 845), with the following wording:
حَدَّثَنَا مُحَمَّدُ بْنُ خَالِدِ بْنِ خِدَاشٍ وَعَلِيُّ بْنُ الْحُسَيْنِ بْنِ إِشْكَابَ قَالَا حَدَّثَنَا إِسْمَعِيلُ ابْنُ عُلَيَّةَ عَنْ يُونُسَ عَنْ الْحَسَنِ قَالَ قَالَ سَمُرَةُ حَفِظْتُ سَكْتَتَيْنِ فِي الصَّلَاةِ سَكْتَةً قَبْلَ الْقِرَاءَةِ وَسَكْتَةً عِنْدَ الرُّكُوعِ.
Samurah said: “I memorized two pauses in the prayer, a pause before reciting and a pause when bowing. ‘Imran bin Husain denied that, so they wrote to Al-Madinah, to Ubayy bin Ka’b, and he said that Samurah was speaking the truth.” [Grade: Hasan]
This narration also refers to two pauses:
- At the beginning of the prayer (Salah).
- Before going into bowing (Ruku’).
Note:
Imam Abu Dawud (rahimahullah) placed this hadith under the chapter:
باب السكتة عند الافتتاح
“Silence in Prayer at the Time of Beginning.”
The Arabic manuscript for the mentioned English translation is as follows:
حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ حَدَّثَنَا إِسْمَعِيلُ عَنْ يُونُسَ عَنْ الْحَسَنِ قَالَ قَالَ سَمُرَةُ حَفِظْتُ سَكْتَتَيْنِ فِي الصَّلَاةِ سَكْتَةً إِذَا كَبَّرَ الْإِمَامُ حَتَّى يَقْرَأَ وَسَكْتَةً إِذَا فَرَغَ مِنْ فَاتِحَةِ الْكِتَابِ وَسُورَةٍ عِنْدَ الرُّكُوعِ.
Samurah (RA) stated that he remembered two pauses:
- When the Imam said the Takbir.
- When the Imam finished reciting both Surah Al-Fatiha and another Surah, just before bowing (Ruku’).
This indicates the second pause occurred after completing both Surahs, not between Al-Fatiha and the additional Surah. This is confirmed by the words:
“…and one when he finished reciting the Fatihah and the Surah when he was about to bow.”
Imam Abu Dawud also commented:
قَالَ أَبُو دَاوُد: كَذَا قَالَ حُمَيْدٌ فِي هَذَا الْحَدِيثِ وَسَكْتَةً إِذَا فَرَغَ مِنْ الْقِرَاءَةِ.
“Imam Abu Dawud said: Hameed Al-Tuwail also mentioned in this narration that the second pause is when he finishes the recitation.”
This statement reflects Imam Abu Dawud’s understanding, supporting the interpretation that the pause occurs after the complete recitation (Qir’ah), not after Al-Fatiha alone.
More Weak Narrations Often Mentioned
Regarding Narration in Abu Dawud (Book 3, 778, English):
Narrated Samurah ibn Jundub; Ubayy ibn Ka’b: Samurah ibn Jundub and Imran ibn Husayn had a discussion (about the periods of silence in prayer). Samurah then said that he remembered two periods of silence from the Messenger of Allah (ﷺ); one when he uttered the takbir and the other when he finished reciting: “Not of those with whom Thou art angry, nor of those who go astray” (i.7).
Samurah remembered that, but Imran ibn Husayn rejected it. Then they wrote about it to Ubayy ibn Ka’b. He wrote a letter to them and gave a reply to them that Samurah remembered correctly.
Samurah ibn Jundub (RA) and Imran ibn Husayn (RA) discussed the pauses in prayer. Samurah (RA) claimed two pauses:
- After the Takbir.
- After reciting, “…not of those who earned Your anger, nor of those who went astray” (Surah Al-Fatiha, verse 7).
Shiekh Albani graded this hadith (abu Dawood 778) as weak (Da’if).
Another Narration in Abu Dawud (Book 3, 779, English):
Narrated Samurah ibn Jundub: I remember from the Messenger of Allah (ﷺ) two periods of silence. Sa’id said: We asked Qatadah: What are those two periods of silence? He said: (one) when he began his prayer, and (one) when he finished the recitation. Then he added: When he finished reciting (the closing verse of the Fatihah): “Not of those with whom Thou art angry, nor of who go astray.” [Graded as Da’if by Shiekh Albani]
Another narration of the same topic involves Qatadah, who is known for Tadlis (concealing weaknesses in narrations). He narrates this hadith without explicitly stating he heard it (‘an narration), rendering it weak. Other narrations on this matter, from reliable sources, mention different wording, as seen in Ibn Majah and Daruqutni.
04: Weak Hadith of related to Ali (RA) and Ibn Mas'ud (RA)
A. It is narrated by Abu Wa’il:
“كان عمر وعلي رضي الله عنهما لا يجهران بـ«بسم الله الرَّحمن الرَّحيم» ولا بالتعوّذ، ولا بالتأمين.”
(Translation:) It is narrated by Abu Wa’il that Ali (RA) and Abdullah ibn Mas’ud (RA) did not recite ‘Bismillah,’ ‘Audhu Billah,’ or ‘Ameen’ loudly during prayer.”
(Sharh Ma’ani Al-Athaar, Vol. 1, Pg. 203)
- Sulayman ibn Shu
ayb Al-Kaysani narrated from Ali ibn Mabad, who narrated from Abu Bakr ibnAyyash, who narrated from Abu Said, who reported from Abu Wa`il. - The correct version of the narration mentions Abu Sa
d Al-Baqqal instead of Abu Said. This version was transmitted by Al-Tabarani (Hadith #9304) through the chain of Muhammad ibnAbdullah Al-Hadrami, Ahmad ibn Yunus, and Abu Bakr ibnAyyash.
- Sulayman ibn Shu
ayb Al-Kaysani → Ali ibn Mabad → Abu Bakr ibnAyyash → Abu Sad Al-Baqqal (or Abu Said) → Abu Wail → Ali ibn Abi Talib and Abdullah ibn Mas`ud.
Al-Tahawi in his work Sharh Ma’ani al-Athaar (vol. 1, pg. 203) quotes this narration and classifies it as weak (ضعيف جدًا). The weakness is attributed to the fact that the chain of transmission includes narrators whose reliability is debated, particularly Abu Wa’il and Shaqiq ibn Salamah, who are sometimes criticized for having weak narrations.
Al-Tabarani, in his Mu’jam al-Kabir (Hadith #9304), also narrates a similar version of this hadith. However, scholars such as Ibn Hajar have noted that while Al-Tabarani‘s narrations are often reliable, the chains in some cases contain narrators with questionable reliability.
Ibn Abdul-Barr, in his book Al-Insaf (pg. 282), also mentions this narration and acknowledges that the chains of narration are not very strong.
- Ibn Hajar and Al-Tahawi both agree that the chain is weak due to the inclusion of narrators with questionable reliability.
- Ibn Abdul-Barr also notes that there is some difference in the reports, but it is not conclusive in terms of authenticity.
While the hadith is found in several sources, the authenticity is debated. The chain of narration is considered weak by some scholars due to the presence of narrators whose reliability is not well-established. Therefore, while the hadith provides insight into the practices of Umar and Ali regarding silent recitation, its authenticity is not conclusively accepted by all scholars.
05: Weak Hadith of related to Umar (RA) and Ali (RA)
B. Another Similar Narration:
كانَ عُمَرُ وعليُّ لا يجهرانِ ببِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ولا بالتَّعوُّذِ ولا بآمينَ
“Umar and Ali (may Allah be pleased with them) would not recite ‘Bismillah-ir-Rahman-ir-Rahim,’ the Ta’awwudh, or Ameen aloud in prayer.”
(Tuhfat al-Ahwadhi, Volume 1, Page 527. )
The primary narrator mentioned for this hadith is Shaqiq ibn Salamah (Abu Wa’il). The chain of transmission as cited in Tuhfat al-Ahwadhi and other sources is incomplete, making a detailed sequence analysis challenging. The similar narrations are also found in works such as Sharh Ma’ani al-Athaar by al-Tahawi and Mu’jam al-Kabir by al-Tabarani.
Shaqiq ibn Salamah is generally considered a reliable narrator (thiqah), but the rest of the chain is either not mentioned or involves narrators whose credibility is questionable.
This narration is also weak due to the presence of the narrator Abu Sa’eed Sa’eed ibn Al-Marzaban, who has been widely criticized for his reliability:
- Imam Bukhari classified him as Munkar al-Hadith (denier of reliable narrations).
- Imam Nasai, Ibn Adi, and others also considered him weak (Da’if).
- Hafiz Ibn Hajar confirmed that Abu Sa’eed was a known Mudallis (concealer of weaknesses) and often narrated from unreliable sources (Tabqat Al-Mudallisin, Pg. 54).
Due to the involvement of Abu Sa’eed, Naimwi Hanafi himself declared another hadith weak, which also relied on this narrator. Consequently, this narration is also deemed unreliable.
This narration contradicts other established reports about the practices of Umar (RA) and Ali (RA) regarding recitation in prayer. For instance:
- Umar (RA) is reported in Fath al-Bari (Vol. 4, Pg. 378) to have recited Bismillah-ir-Rahman-ir-Rahim silently, but this is narrated through a stronger chain.
- Similarly, Ali (RA) is known for his meticulous adherence to the Prophet’s practices, making such a general claim questionable without stronger evidence.
- I’la’ al-Sunan (2:215) references this hadith but mentions that its chain of transmission is weak (ضعيف). The weakness is attributed to certain narrators whose reliability is questioned.
Mubarakpuri in Tuhfat al-Ahwadhi (Vol. 1, Pg. 527) classified this narration as very weak (da’if jiddan). This is due to issues in the chain of narrators, particularly regarding reliability and completeness. The lack of corroboration from other reliable chains further weakens the authenticity of this report.
Al-Tahawi in his commentary also highlights the weakness of this narration, stating that it is very weak (ضعيف جدًا) due to issues with some of the narrators.
- Ibn Abdul-Barr, in his work Al-Insaf, mentions this narration but also notes the discrepancies in the reports, implying that the authenticity is not firmly established.
- Al-Tabarani includes a similar narration in his Mu’jam al-Kabir, but scholars such as Ibn Hajar and al-Dhahabi have pointed out that the chain has some narrators of questionable reliability.
This hadith is considered very weak due to issues with the chain of narrators and contradictions with more authentic narrations. Scholars like Mubarakpuri and others have pointed out its unreliability, and it does not hold weight in determining jurisprudential rulings.
06: Rebuttal to Shaykh Faraz Rabbani's Claim and Misquotation
Many Hanafi’s use the reference of Al-hidaya to validate the silent ameen’s tradition as a proof. Such as Shaykh Faraz Rabbani, a contemporary Hanafi scholar, said in his Fatwa –
“According to Al-Hidaya by Marghinani, Ibn Mas`ud (رضي الله عنه) narrated that the imam should say four things quietly during prayer, and among them was Ameen.”
The same hadith was added on Al-Daraqutni’s collections. That’s why many hanafi scholars cited Al-Daraqutni’s references too. Such as Shyah Faraz Rabbani stated: –
Imam Daraqutni, one of the great hadith verifiers said that there is no established hadith from the Prophet (Allah bless him and give him peace) on saying it out loud. [Ibn al-Humam, Fath al-Qadir, 1.291-292]
According to Al-Hidaya, Book-2, page-11 –
“He is to pronounce them (ta’awwudh and tasmiyyah) inaudibly,” due to the statement of Ibn Mas`ud (RA) that four pronouncements are to be made inaudibly by the imam; he mentioned among them at-ta’awwadh,tasmiyyah and amin.“
In reference text no.41, it is quoted that “”It is gharib, however, a report conveying the same meaning has been recorded by Ibn Abi Shaybah. Al-Zaylal, vol. 1, 325“.
Then the discussion continues –
“Al-Shafil (God bless him) said that he is to pronounce the tasmiyyah through an audible recitation due to the report that “the Prophet (God bless him and grant him peace) recited the tasmiyyah audibly in his prayer.” [Al-Dar’qutni and al-Hakim. Al-Zayla`i, vol. 1, 32.6].
We say in response to this that it is to be interpreted to mean that it was done for the purpose of instruction, because Anas (RA) has reported that the Prophet (Pbuh) did not pronounce it audibly. [Ahmad and al-Nasai, vol. 1, 326].Thereafter, according to Abu Hanifah (God bless him), like ta`awwudh, he is not to pronounce it in each rak’ah. It is also reported from him that he permitted this as a precaution (Because this is in greater conformity with the mushaf), which is the view of the two jurists. He is not to recite it, however, between a surah and the Fatihah, (Because its location is at the beginning of saint). ……..”
The saddest part is that Marghinani’s references of Ahmed and Al-Nasai vol 1, 326, doesn’t match tha actual hadith listed in the books he mentioned. There’s no hadith of Anas (RA) where it says “Prophet Muhammad (Pbuh) did not pronounce it audibly.” We believe it was a mistake from him.
The above Gharib hadith related to Ibn Mas’ud is described in several Hanafi Fiqh books referencing “Al-Hidaya” as a source. It’s important to note that scholars around the world has raised concerned about the authenticity of the book. Here are a few examples of their comments: –
Allamah Al-Luknawi writes in his An-Nafi’ Al-Kabir:
“What we have mentioned regarding the categorization of books pertains to fiqh issues, but when it comes to the Prophetic ahadith narrated in these books, many books of fiqh, upon which scholars base their rulings, are filled with fabricated narrations, particularly in fatwas. It has become evident after careful examination that even if the authors were knowledgeable, they were often lenient (mutasahil) in quoting narrations.”
Mulla Ali Qari stated in Al-Mawdu’at Al-Kabir and Al-Masnu’ (p. 125):
“The narrations found in An-Nihayah and other commentaries on Al-Hidayah are not reliable because their authors were not muhaddithin and did not attribute the ahadith to any credible sources.”
Abu Ghuddah supported Mulla Ali Qari’s statement in his Hashiyah on Masnu’ (p. 157), also adding on page 55:
“The views acted upon in fiqh should be those of the muhaddithin, not the fuqaha, despite their great status.”
‘Allamah Luknawi reiterated this in the introduction to Umdatu Ra’yah (p. 12-13), approving the words of Mulla Ali Qari. He further commented in Rad’ Al-Ikhwan (p. 57):
“Do you not see that even the author of Al-Hidayah, despite being one of the most esteemed Hanafis, included rare (gharib) and weak narrations, which are not reliable? This was made evident in the takhrij of its ahadith by Az-Zeyla’i and Ibn Hajar.”
‘Abdul Qadir Al-Qurshi wrote in Kitab Al-Jami’ (published with Jawahir Al-Madhiyah, p. 440, v. 2):
“There have been numerous errors in Al-Hidayah, Al-Khulasa, and other similar books, which I have clarified in my work Al-‘Inayah bi Ma’rifah Ahadith Al-Hidayah.”
Al-Daraqutni’s Stances:
Imam al-Daraqutni, a famous scholar of hadith, has mentioned the practice of saying Ameen aloud in his works, particularly focusing on the narrations from various companions and scholars. He recorded hadiths that support both views—saying Ameen aloud and silently.
Some of the key narrations mentioned by al-Daraqutni regarding saying Ameen aloud include:
The Prophet (peace be upon him) reciting Ameen aloud: Al-Daraqutni narrates that the Prophet (peace be upon him) would say Ameen aloud after reciting the Fatiha in his prayer. This is supported by several companions, such as Abu Huraira, who narrated that the Prophet (peace be upon him) would say Ameen loudly after the Fatiha during the prayer.
Imam saying Ameen aloud: Some narrations in al-Daraqutni’s collection also support the practice of the Imam saying Ameen aloud, especially when the Qur’an is recited aloud, as a way to follow the recitation’s audible nature. This is consistent with the view that when the Imam recites the Qur’an aloud, the congregation should respond to Ameen loudly.
Hadith from Ibn Mas’ud: Al-Daraqutni also includes narrations from Ibn Mas’ud (RA), who is reported to have said that Ameen should be said silently. Ibn Mas’ud’s opinion was based on his understanding that it should not be an overt action that draws attention during prayer.
Narrations indicating difference of opinion: Al-Daraqutni documents various narrations showing that there was a difference of opinion among the companions regarding whether Ameen should be said aloud or silently, reflecting the diversity of practices in the early generations of Muslims.
Thus, al-Daraqutni’s work on Ameen reflects a nuanced approach, acknowledging both the permissibility and the diverse opinions surrounding the practice. He includes hadiths supporting both the audible and silent recitation of Ameen, indicating the existence of legitimate scholarly differences on the matter.
Al-Daraqutni does not decisively rule out one practice over the other but rather records the various opinions, allowing room for flexibility based on the context and the scholarly interpretation of the hadiths.
07: Musannaf Abdul Razzak's mistake
In Ibn Abi Shaibah (Vol. 2, Pg. 536), it is also narrated from Ibrahim al-Nakha’i that the Imam should say five things silently, among them being “Rabbana Lakal Hamd.” However, according to Hanafi scholars, the Imam should only say “Sami’ Allahu liman Hamidah” aloud and not “Rabbana Lakal Hamd.” This is supported by Mufti Taqi Usmani in Dars e Tirmidhi (Vol. 2, Pg. 50).
Thus, this athar (statement) contradicts the Hanafi practice itself. Furthermore, it is rejected because it opposes the actions of the Sahabah and established Marfu’ (Prophetic) ahadith.
Not a single Marfu’ Sahih hadith or narration from any Sahabi establishes that Ameen should be said silently. This demonstrates a consensus (Ijma’) among the Sahabah on saying Ameen aloud in congregational prayers.
Avoiding Division Over This Issue
Shaykh Ibn ‘Uthaymeen’s Response
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on saying Aameen out loud in a prayer where recitation is audible and whether it was ever proven that the Prophet (peace and blessings be upon him) said it quietly.
He explained that saying Aameen aloud in such prayers is a Sunnah practice. This is because it is directly connected to the audible recitation of al-Faatihah, and authentic narrations describe the Prophet (peace and blessings be upon him) raising his voice when saying Aameen. In fact, the congregation would also say Aameen aloud, and their voices would fill the mosque. Since those praying behind the imam follow his recitation, and Aameen is a response to the audible supplication, it is appropriate for it to be said aloud as well.
Shaykh Ibn ‘Uthaymeen emphasized that this issue should not lead to arguments or discord among Muslims. He reminded that the righteous predecessors (salaf as-saalih) differed on similar matters without deeming each other misguided. He concluded that raising one’s voice when saying Aameen in prayers with audible recitation is both good and preferable.
(Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 13/140)
Shaykh Ibn Baaz’s Response
Shaykh Ibn Baaz (may Allah have mercy on him) was asked if it is permissible not to say Aameen aloud or raise the hands during prayer.
He replied that refraining from these actions may be advisable in certain contexts, such as when praying among people who do not follow these practices. In such cases, it is better to refrain in order to soften their hearts, promote unity, and create an opportunity to guide and teach them. Differing openly might alienate them, as they may mistakenly believe their approach is the correct one due to what they were taught by their scholars.
Shaykh Ibn Baaz further explained that saying Aameen aloud is a matter of scholarly disagreement. While authentic narrations mention the Prophet (peace and blessings be upon him) raising his voice for Aameen, others suggest he did so quietly. The most accurate view is that saying Aameen aloud is recommended (mustahabb). However, if refraining from it avoids division and discord, it becomes more appropriate to do so.
He also drew an analogy with the Prophet’s decision not to rebuild the Ka‘bah on the original foundations of Ibrahim (peace be upon him), as doing so might have unsettled the Quraysh, who were new to Islam. In such cases, the broader public interest takes precedence.
(Majmoo‘ Fataawa Ibn Baaz, 29/275)
Ibn Jarir al-Tabari’s Response
Ibn Jarir al-Tabari (rahimahullah) states, “Both types of reports—the ones that indicate Ameen was said aloud and those that describe it as being said quietly—have been transmitted from the Messenger of Allah (sallallahu alayhi wasallam), and both are authentic (sahih).”
Ibn al-Qayyim’s Response
Ibn al-Qayyim (rahimahullah) beautifully reconciles the narrations regarding Ameen being said aloud or silently. His explanation underscores that while the occasional audible Ameen was an instructional method, the standard practice remained a silent recitation. This reasoning aligns with the Hanafi perspective, where priority is given to the silent recitation, reflecting the Prophet’s (sallallaahu alayhi wasallam) consistent and normative practice. Ibn al-Qayyim (rahimahullah) writes:
“This issue is such that there should be no criticism against the one who says Ameen aloud, nor against the one who says it silently. This matter is comparable to the issue of Raf’ al-Yadayn (raising the hands during prayer), where scholars hold differing views.
He beautifully summarizes the matter. In Zaad al-Ma’ad, he explains: “There is no harm if the imam raises his voice at times to teach the followers. Umar (RA) recited Thana aloud to instruct the muqtadis, and Ibn Abbas (RA) recited Surah Al-Fatiha during the funeral prayer—where it is typically recited silently according to some schools of thought—to teach that it is Sunnah in that prayer. Similarly, the practice of the Prophet (sallallaahu alayhi wasallam) occasionally raising his voice to say Ameen follows the same reasoning.“