Request To Brother Zakir Naik To Make Tawba For Attributing Lie To Sahih Bukhari On Saying Amin Loudly

By: Maulana Muhammad A. K. Azad [ Abu Arif Al Alawi ]  

                      In the name of Allah, The Most Gracious, The Most Merciful  . All Praise is due to Allah The Most High. Peace and blessings be upon our Prophet Muhammad Sallallahu Alaihi Wa sallam, his family and  his companions.

                     Dr. Zakir  Naik, in response to a question on saying ‘Amin’ loudly after Surah Fatiha during Namaz, says :  “Main zab sahih bukhari dekhta hoon to oos me kain ahadith hain ki Aamin zor se bole.”  [ there  are many Ahadith in Bukhari which instruct that  we should say "Ameen" with a loud voice during Salah after Sura Fatiha.”]

 [ Ref:  Is saying Ameen loudly in Sahih Bukhari? http://www.youtube.com/watch?v=CVHd2FlX9jg&feature=related,  Zakir Naik ko challenge, Page 2]

 

                   Respected Readers ! This is glaring  lie of Dr. Zakir  Naik.  Let alone many hadithes, let him produce  only three hadithes from Sahih Bukhari in support of saying Aamin loudly ! We are not against saying Aamin loudly; we are against only lie and fraud. Ahlus Sunnah Wa Zama’t  never says that saying ‘Amin’ loudly is impermissible and wrong. "Both types of reports – loudly and silently, have been transmitted from Rasoolullah Sallallahu alayhi wasallam. But, hadiths in favour of saying ‘Amin’ silently after surah Fatiha in Namaz is much stronger than the hadiths in favour of saying ‘Amin’ loudly.  But it is not correct to say that saying ‘Amin’ loudly is blameworthy. It should not be made an issue of  debate leading to fitna among Muslims . But Salafis and their preacher Dr. Zakir Naik  have begun to label others who prefer the opinion of saying it silently as being ignorant  and sometimes even astray .  Zakir Naik’s sectarian bias is so limitless that he did not hesitate to speak lie on this issue.

                 Open  Challenge to Dr. Zakir Naik:  If Dr. Naik is a pious Muslim, he must come forward and produce evidence in support of his claim that there  are many Ahadith in Bukhari which instruct that  we should say "Ameen" with a loud voice during Salah after Sura Fatiha. We challenge him to produce evidence.  You are saying many hadthes.! Produce only three hadithes from Sahih Bukhari in support your claim. Al Quran instructs : “...Say, ‘Produce your evidence if you are telling the truth.’ (Qur'an 2:111).

Respected Readers! Dr Naik may go from pillar to the post but cannot produce evidence i.e., many hadiths on ‘Amin’ loudly. So, we request Brother Zakir Naik to make tawba for attributing lie to the Holy Prophet sallallahu Alaihi wa sallam and refrain from creating fitna among the Muslim Ummah.The  Holy Prophet Sallallahu Alaihi wa Sallam said, "Whoever intentionally lies about me shall take a place for himself in Hell.” (Al-Bukhari and Muslim). The  Holy Prophet Sallallahu Alaihi wa Sallam said, “You must be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allah as a Siddeeq (speaker of the truth). Beware of telling lies, for lying leads to immorality and immorality leads to Hellfire. A man will keep telling lies and striving to tell lies until he is recorded with Allah as a liar.” (Muslim).

                             A Humble Discourse on ‘Amin’ after Surah Fatiha: Respected Readers !  We have already made it clear that saying ‘Amin’ loudly after Surah Fatiha is not blameworthy. We are not against it. We are against only Sectarian Extremism which tries to impress upon innocent Muslims that that saying ‘Amin’ silently is ignorance and against hadith.In fact there is not a single hadith in Sahih Bukhari which  proves categorically  that ‘Amin’ must be said loudly after Surah Fatiha.  Dr. Zakir Naik’s claim of many hadiths in Sahih Bukhari on saying ‘Amin’ loudly after surah Fatiha during Namaz is an established lie. Even,  two hadithes in Sahih Bukhari on this issue which Salafis produce as evidence  do not prove beyond doubt that the followers say Amin loudly together with the Imam after Surah fatiha during Namaz.  Their first evidence is  that Na`eem al Mujammar said: "I prayed behind Abu Hurairah. He recited Bismillaahir-Rahmaanir-Raheem, then he recited Suratul Fatihah, and when he reached "walad daal-leen," he said "Ameen" after it, and the people behind him said Ameen"..." {Bukhari}. Dear readers ! Please look carefully! This hadith does not mention clearly that the followers said Amin loudly.Their second evidence is that Ata bin Rubah said that “Amin” is a du’a. Abd Allah and the people who were behind him said Amin loudly and this sound echoed throughout the masjid. (Bukhari. Chapter on ta’meen).  Dear readers ! Please look carefully once again ! it is not clear from this narration if the followers said “Amin” after “Waladdaalleen” or during the du’a in the Fajr Salaah.

                  In order to eradicate misconception and confusion created by sectarian extremists on this issue, I am presenting below a fair discussion.Let us go through the evidences carefully.  But Please bear in mind that the aim of this article is not to prove that saying Amin loudly is haram; only aim of this article is to prove that hadithes in favour of saying Amin softly are more categorical, more authentic and more decisive. However, both the stands are acceptable. Shaykh Abu Ammar writes in his book “ Traditional Scholarship and Modern Misunderstanding”:

                     “We claim that it is true by saying that the Prophet (May Allah bless him and grant him peace) said Amin loudly a few times. The Prophet used to carry out actions only to educate people, for example, in Salaah-ul-Zuhr part of the Qur’an was recited loudly. Imam Bukhari and Imam Muslim write: “When the Prophet (May Allah bless him and grant him peace) was performing his Zuhr and Asr prayers, he recited part of the Qur’an loudly, which we could hear. (Bukhari and Muslim, chapter on Qiraat, Zuhr and Asr) After reading this Hadith no one in the whole Ummah says that the Imam should recite any part of the Qur’an loudly in the Zuhr and Asr Salaah. This is because everyone knows that the Prophet (May Allah bless him and grant him peace) only did this to educate the people. In the same way, the Hadith that mentions that the Prophet (May Allah bless him and grant him peace) said Amin loudly does not mean that it is Sunnah to say Amin loudly. There is also proof from the Qur’an and Sunnah that Amin should be said quietly behind the Imam.

                    Hafidh Ibn Kathir writes: When someone finishes reciting surat-ul-Fatiha, it is preferable to say Amin. Amin means “Oh Allah, accept our du’a” There is proof from the Qur’an that Amin is a du’a. For example, Allah Ta’ala says in the Qur’an that Prophet Musa (May Allah be pleased with Him) prayed to Allah by saying: "Oh Allah, destroy the wealth of Pharaoh"  (Surah Yunus: Verse 87) The Prophet Musa’ brother Haroon (May Allah be pleased with Him) was standing beside him and said Amin. Allah accepted their du’a by saying: "I except both of your du’as" (Surah Yunus: 89) The Prophet Musa (May Allah be pleased with Him) supplicated to Allah whereas Haroon only said Amin. But Allah attributed the du’a to both of them. This proves that Amin is a du’a. (Tafsir Ibn Kathir. Under Surah Fatihah) Qadhi Shawkani and Imam Qurtubi also write, in the interpretation of Surah Fatihah, that Amin is a du’a. (Qurtabi and Fathul Qadeer under surah Fatiha)

                Now that it has been proved that Amin is a dua, we should supplicate quietly to Allah. Proof from the Qur’an and Sunnah show that du’a should be recited quietly. Proof from the Qur’an and Sunnah that du’a should be recited quietly Allah Ta’ala says in the Qur’an: “Invoke your lord with humility and in secret. He likes not the aggressors.” (Surah al-a’raf: 55) It is proved from the above verse that all should supplicate to Allah with humility and secrecy. Allah says in the Qur’an : “And remembering your lord by your tongue and within yourself, humbly and with fear without loudness in words.” (Surah al-a’raf: 205) Qadhi Shawkaani writes: In the above verse the word “remember” means du’a and du’a should be said secretly. (Fath ul qadeer. Under verse 205 Surah al-a’raf) Allah Ta’ala says in the Qur’an: “This is a mention of mercy of your Lord to his slave Zakariyya. When he called out his Lord (Allah) – a call in secret. (Surah Maryam: 2-3)

       Proof from Hadith for doing du’a secretly-- Imam Ahmad Ibn Hanbal writes: The Prophet (May Allah bless him and grant him peace) said that Allah Ta’ala is pleased with those who remember him secretly. (Musnad Ahmad, narration of Saad bin Abi Waqqaas, volume 1 p.172) It is proven from the Qur’an and Sunnah that du’a should be supplicated to Allah quietly and as Amin is also a du’a so it should be said quietly also. That is the reason why all du’as are read silently. For example Thanaa, Takbeer, Ta’awwudh, Tasbeeh, Tashahhud, salutation and the final sitting’s du’a are all read silently, so Amin should also be included in the above. The reason why the Imam says the Takbeer loudly is only to inform his followers that he is moving from one position to another.

     Proof from Hadith to say Amin quietly: Imam Muslim and Imam Bukhari write, “ The Prophet (May Allah bless him and grant him peace) said that when the Imam says “Waladdaalleen”then you must say Amin because the Angels also say Amin and whosoever’s Amin coincides with that of an Angel, their past sins will be forgiven. (Bukhai and Muslim Chapter on Ta’meen)There are two ways in which Amin can be similar to the angels’ Amin:1) To say Amin with the Imam 2) To say Amin silently because the angels say Amin with the Imam and also silently. If someone proclaims Amin loudly it would not be similar to the Angels’ as no one hears the Angels.

         Imam Muslim writes: Abu Hurairah reported that the Prophet (May Allah bless him and grant him peace) said that when the Imam says “Sami’allaahu liman Hamidah” you should say “Rabbanaa lakal Hamd”. Whoever’s Tahmeed becomes similar to the Angels’, their past sins would be forgiven. (Muslim Bab Ta’meen) The Hadith of Amin and Tahmeed are written under the same chapter.

       Both of these Hadith mention that whosoever’s Amin or Tahmeed coincides with that of the Angels’ their past sins will be forgiven. It is clear now that Amin should be said as “Rabbanaa lakal hamd” i.e. silently and individually, without rhythm. Imam Nasaa’ee writes: The Prophet (May Allah bless him and grant him peace) said that when the Imam says “Waladdaalleen”, you should say “Amin”. This is because the angels and the Imam also say Amin. Whosoever’s Amin coincides with the Angels’, his past sins would be forgiven. (Nasaa’ee, Ibn Maajah, Daarimi, chapter Tahmeed, musnad Ahmad narration of Abu Hurairah)

          This Hadith proves that Amin should be said as the Imam says his Amin. No one hears the Imam’s Amin, so no one should hear the follower’s Amin. The Prophet (May Allah bless him and grant him peace) has also ordered us to follow the Imam, so we should say Amin quietly.

        One doubt----------Some people claim that the Imam should say Amin loudly. Imam Dar Qutni writes: Wyle said that the Prophet (May Allah bless him and grant him peace) led the Salaah and read Amin loudly. (Tirmidhi and Dar Qutni, chapter Ta’meen) This Hadith provides evidence that Amin should be said loudly. There is also another Hadith which Imam Dar Qutni wrote: It is reported by Abu Hurairah that The Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin loudly. (Dar Qutni, chapter Ta’meen) There is also a third Hadith which is reported by Umm Haseen: She said that the Prophet (May Allah bless him and grant him peace) read the Salaah and said Amin loudly. (Zalee, Chapter on Ta’meen)

          All the above narrations prove that the Imam should say Amin loudly and the followers should also say Amin loudly. We clear this doubt by saying

• That Bukhari or Muslim did not write the above narrations.

• Secondly, all these narrations prove that the Imam says Amin loudly sometimes.

• Thirdly, the Prophet (May Allah bless him and grant him peace) said Amin loudly sometimes.

• Fourthly, the Prophet (May Allah bless him and grant him peace) said Amin loudly so that his followers would know that after “Waladdaalleen”, “Amin” should be said.

• Fifthly, these narrations cannot be used as evidence because they are not authentic.

           Examining the Narrators :  The first narrator was called Muhammad bin Kathir. Imam Dhahabi and Hafidh Asqalani write: Imam Ahmad said that Muhammad bin Kathir is weak. Imam Nasaa’ee said that he is not reliable in the science of Hadith. Abdullah bin Ahmad said that he narrates false narrations of Hadith, which is why the scholars of Hadith reject his narrations and say that Muhammad bin Kathir is weak. Imam Bukhari, Imam Abu Dawood, Imam Salih, and Hafidh Jazrah say that he made many mistakes in his narrations, all his narrations are weak and that his narrations are difficult to understand. Imam Ibn Adhi mentions his unknown narrations in his book Kamil. Imam Ibn Habbaan said Muhammad bin Kathir is authentic but made many mistakes. Imam Laith and Ibn Mu’een praised him. (Meezan ul I’tidaal, Tahdheeeb-ut-tahdheeb, biography of Muhammad bin Kathir)

           The other narrator of these narrations is Muhammad bin Khalid. Imam Dhahabi and Hafidh Asqalani write: Muhammad is a truthful man but is unknown. Imam Ibn Abi Khatim said that I asked my Father about Muhammad but he replied that he was unaware of his existence. (Meezaan ul I’tidaal, biography of Muhammad bin Khalid) Another narrator of these narrations is called Abdul Jabbar bin Wyle. Hafidh Asqalani writes: Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle had never heard any Hadith from his Father. The other scholars of Hadith say that he was born after his Father's death that is why it’s not possible that he would have heard any Hadith from his Father. Imam Ibn Sa’ad said that ibn Wyle has only narrated a few Hadith. (Tahdheeb ut-tahdheeb, biography of Abdul Jabbar bin Wyle) Abdul Jabbaar’s narrations cannot be used as evidence because he said that he narrated directly from his Father whereas his Father had died before his birth.

           Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations. Imam Dhahabi writes: Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith and he was not authentic. Imam Atee said that he was a liar. (Meezaan ul I’tidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)

        Another narrator of these narrations is called Abdullah bin Salim. Imam Dhahabi writes: He was a NAasbee (from a misled sect), Abdullah bin Salim contempted Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali (Radiall hu anhu) helped those people who killed Hadrat Abu Bakr (Radiall hu anhu) and Hadrat Umar (Radiall hu anhu). (Meezaan ul ‘itidaal, biography of Abdullah bin Salim)

     Another narrator of these narrations is Isma’il bin Muslim Makkee. Imam Dhahabi and Hafidh Asqalani write: Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari say that he is weak and that he narrates unknown Hadith. This is why the scholars of Hadith began to avoid his narrations. Imam ibn Mo’een said that he combined the text from one Hadith into another. (Meezaan ul I’tidaal, tahdheeb ut-tahdheeb, biography of Isma’il bin Muslim Makkee)

      How can the above narrations be used as evidence when the narrators of these Ahadith have been highly criticized by the scholars of Hadith. The Ahadith that have been narrated by these narrators cannot be authentic; they can only prove that “Amin” is to be said loudly by the Imam, not that the followers say Amin loudly together with the Imam. If this was the case, the narrators of these Ahadith who are the companions of the Prophet (May Allah bless him and grant him peace) should have said “When the Prophet (May Allah bless him and grant him peace) said Amin loudly, we also said Amin loudly. But they only reported that the Prophet said Amin loudly. It is established that the Imam says Amin loudly sometimes. The way of the companions was to follow this and to listen to the Amin quietly, not to read Amin loudly themselves.

         Secondly, there are other Ahadith that mention that the Prophet (May Allah bless him and grant him peace) used to say Amin silently. Imam Ibn Abi Shaibah writes: Wyle reported that he performed Salaah behind the Prophet (May Allah bless him and grant him peace) and he said Amin silently. (Musannaf ibn Abee Shaiba. Chapter Ta’meen) Imam Ahmad bin Hanbal writes: Wyle reported that the Prophet (May Allah bless him and grant him peace) led the Salaah and said Amin silently. (Musnad Ahmad bin Hambal, narrations of Wyle bin Hajjar) Both of the above narrations prove that when the Prophet (May Allah bless him and grant him peace) led the Salaah, he said Amin silently. Imam Abu Dawood writes: When the Prophet (May Allah bless him and grant him peace) led the Salaah, after saying “Waladdaalleen”, he became silent. (Abu Dawood. Chapter Al Qiraa’t)

       The above narration proves that when the Prophet (May Allah bless him and grant him peace) became silent, it was to say Amin silently. If the Prophet (May Allah bless him and grant him peace) was to say Amin loudly then, there was no point in Him remaining silent after saying “Waladdaalleen”.

        Let us now examine the evidence of those people who say Amin loudly behind the Imam.

              First Evidence From Sahih Bukhari:  Imam Bukhari narrates that  Ata bin Rubah said that “Amin” is a du’a. Abd Allah and the people who were behind him said Amin loudly and this sound echoed throughout the masjid. (Bukhari. Chapter on ta’meen) They conclude from this Hadith that Amin should be said loudly so that the sound echoes throughout the masjid. We argue that although this narration is written in Bukhari, but he did not write the chain of this narration. Imam Bukhari was born at the very end of the 2nd century after Hijrah and Abdullah bin Zubair died in the 73rd year of Hijrah. This means that Imam Bukhari was born 125 years after the death of Abdullah bin Zubair. How could Bukhari know that the masjid echoed with the sound of Amin, at the time of Abdullah bin Zubair?

      Ta’leeq (To Suspend) :  When a scholar of Hadith writes a Hadith without mentioning the chain between himself and the Prophet (May Allah bless him and grant him peace), or he mentions a little part of the chain, a Hadith such as this is called Hadith Mu’allaq (suspended Hadith). This is because this type of Hadith is chain-less. The scholars of Hadith call it a suspended Hadith. Hafidh Asqalani writes: When a scholar of Hadith writes a chainless Hadith directly from the Prophet (May Allah bless him and grant him peace) or from a companion, or a student of a companion, this type of narration is not accepted because he never met the companion of the Prophet (May Allah bless him and grant him peace) or the companion’s student. It is not known whether the narrators, which he does not mention, are authentic or weak. The majority of scholars of Hadith agree that if a scholar, who writes a chainless Hadith, claims that the narrators are authentic, his claim will not be accepted until he mentions their names. Both Muslim and Bukhari contain some chain-less Hadith which cannot be accepted. (Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith Mu’allaq by Hafidh Asqalani). According to the majority of scholars chainless narrations are not acceptable. Ibn Zubair’s above narration is a chain-less narration and so it cannot be accepted as evidence.

               Secondly, it is not clear from Ibn Zubair’s narration if the followers said “Amin” after “Waladdaalleen” or during the du’a in the Fajr Salaah. It is also not clear if the followers in the Salaah said Amin in all their Salaah or just once. Thirdly, it doesn’t say that the Prophet ordered to say Amin. The above mentioned Hadith cannot be used to prove that Amin should be said behind the Imam.

    Second Evidence  From Sahih Bukhari : Imam Ibn Majah wries, “ Bishar bin Rafir said that Abu Hurairah’s cousin Abu Abdullah told me that he heard Abu Hurairah saying that the people have stopped saying Amin although the Prophet (May Allah bless him and grant him peace) used to say Amin after Waladdaalleen. The people in the first row offering Salaah could hear him. The sound echoed throughout the masjid. (Ibn Maajah, Chapter Ta’meen)

      Examination of the narrators :  The first narrator of this narration is Abu Abdullah. Imam Dhahabi writes: He is Abu Hurairah’s cousin, but is unknown. Imam Bukhari and Imam Muslim did not take this narration from him. (Meezaan ul I’tidaal, biography of Abu Abdullah) The second narrator is Bishar bin Rafir. Imam Dhahabi and Hafidh Asqalani write: Imam Bukhari said that no one could verify his narration. Imam Ahmad said that his narrations are weak and he has no knowledge of Hadith. Imam Yahya bin Mo’een said that his narrations are unknown. Imam Nisaaee said that he is not strong in the knowledge of Hadith. Imam Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and Imam Tirmidhi say that he is weak and that he narrates unknown Hadiths. This is the reason why his narrated Ahadiths are weak. Imam ibn Abdul Barr said that all the scholars of Hadith agree that all his narrations should be thrown away. The scholars of Hadith did not accept his narrations. Imam Bukhari and Muslim did not take any narrations from him. There were the only two or three people who praised him. (Meezaan ul I’tidaal, tahdheeb ut tahdheeb, biography of Bishar bin Rafir il Harsee)

       The above statements show that the narrators of these narrations have been highly criticized by the scholars of Hadith. The Text of Hadith----Abu Hurairah said that the people had stopped saying Amin. Abu Hurairah was a famous companion of the Prophet (May Allah bless him and grant him peace) and he died in 59 AH. He complained that the people had stopped saying Amin. In his time, a large number of the companions were alive, if it was a sunnah to say Amin loudly behind the Imam, then the companions would have done so and Abu Hurairah needn’t have complained. Abu Hurairah saw this in the time of the Kulafa but did not mention that they, or their followers used to say Amin loudly; it has been proven that the khulafa and their followers did not practice this. Abu hurairah continued to say that when the Prophet (May Allah bless him and grant him peace) used to say Amin, the people in the first row heard it and the sound echoed throughout the masjid. This statement proves that the Prophet (May Allah bless him and grant him peace) used to say Amin sometimes to teach the people, but the people behind him did not say Amin loudly and that The following sentence “The sound echoed throughout the masjid” requires attention because the sound can only echo if the place is made of cement and also has a dome. The roof of the masjid, at the time of the Prophet (May Allah bless him and grant him peace), was made from palm-tree branches and no cement was used. This means that it is not possible for the sound to have echoed throughout the masjid. The interesting thing is that Imam Dawood also wrote this narration in his chapter on ta’meen, but did not mention the above words (i.e. “The sound echoed throughout the masjid”).

               The above narration is not authentic and the text does not prove that Amin should be said loudly behind the Imam. This is because in the whole narration there is no proof that the companions of the Prophet (May Allah bless him and grant him peace) used to say Amin loudly behind the Imam.” [ Ref: Traditional Scholarship and Modern Misunderstanding. Author- Shaykh Abu Ammar]

  

             Deobandis,  quite sympathetic to Wahabi Movement, write under “Detailed discussion about saying Ameen Silently during Salaah being Sunnah: “Saying aameen after completing the recitation of Surah Fatihah holds great virtues and is a sunnah of Rasoolullah (Sallallahu alayhi wasallam). A hadith states, "When the imaam says 'ghairil maghdhoobi alayhim waladh dhalleen', say aameen (because the angels say aameen and) whichever person s aameen coincides with the aameen of the malaikah, all his past sins are forgiven. " 1

There is no controversy whatsoever regarding the virtues of aameen and all the scholars are unanimous that to say it is sunnah. The difference of opinion however, is regarding whether aameen should be proclaimed audibly or silently. The fact that Rasoolullah (Sallallahu alayhi wasallam) said aameen aloud as well as silently should not be made an issue of great debate. At times, it is treated as such a serious matter that some of those who follow the view of saying it aloud, begin to label others who prefer the opinion of saying it silently as being ignorant or sometimes even astray.

It must be realised that the difference of opinion is merely regarding which is the better of the two, i.e. is it sunnah and more virtuous to say aameen aloud or is it more preferable to say it silently. Ibnul Qayyim (RA), explaining the nature of this issue writes in his book Zaadul Ma 'aad, "This is merely a common difference of opinion in which there should be no criticism levelled at the one who says aameen aloud and neither at the one who says it silently. This issue is like that of Raf-ul-yadayn. "2

Thus, the following will constitute a combined study of particular verses of the Holy Qur'an and ahadith of Rasoolullah (Sallallahu alayhi wasallam), which are relevant to the issue of aameen in order to derive the more preferable procedure. It is a true and established fact that Rasoolullah (Sallallahu alayhi wasallam) did proclaim the aameen aloud as well as silently and the Hanafis accept that also. However, the question is, for how long a period did Rasoolullah (Sallallahu alayhi wasallam) say aameen loudly? Apparently there seems to be no evidence which establishes that aameen was said aloud on a permanent basis. The Hanafis assert that it was said aloud over a few days only, for educational purposes. It was said in this manner to teach the Sahaabah (RA) that they should also say aameen at the completion of Surah  Fatihah, but other Ulama assert the contrary and say that aameen should be said aloud at all times (in the jahri prayers). Therefore, the need arises to analyse the various evidences presented by the different mazahib.

The various opinions explained:

(i) The imaam's role in the Sirri salaah:

All the scholars agree that the imaam will say aameen silently.

(ii) The imaam's role in the jahri salaah:

Imaam Malik (RA) and lmaam Abu Hanifa (RA) are of the opinion that aameen will be said silently by the imaam. Another group's view is that it should be said audibly by him.

(iii) The muqtadi s role in the salaah:

Imaam Abu Hanifa (RA) and Imaam Malik's (RA) opinion is that the muqtadi should say aameen silently. This is also the later view of Imaam Shafi'ee (RA). However, another group's view is that the muqtadi should say it audibly.

As previously mentioned, the difference of opinion is only regarding which of the two methods is more virtuous because technically speaking, to say aameen itself is by consensus a sunnah act whether said aloud or silently. It is neither fardh nor an integral part of salaah.

 The word aameen according to the most correct analysis is understood to be a word of prayer used to beseech and request Allah. It means 'accept my prayer' and it is usually said following a supplication. The Qur'an has also given indications towards aameen being a dua or a prayer itself. In Surah Yunus, the supplication of Moosa Alayhis salaam is revealed after which are the words, "Verily the invocation of you both is accepted." 3

Allah has used a dual tense here and said, "The prayer of you both has been accepted." How can Allah be saying 'of you both' when only Moosa Alayhis salaam was making the supplication and there is no mention at all of any dua coming from Haroon Alayhis salaam? Still Allah uses the words 'The dua of you both has been accepted' which indicates that Haroon Alayhis salaam must have also been invoking Allah Ta'ala somehow or the other. The only logical explanation which could possibly be given for it is that Moosa Alayhis salaam was supplicating and Haroon Alayhis salaam was endorsing his brother's every prayer with 'aameen.

This proves that aameen is certainly a dua.

Imaam Bukhari in the chapter, 'Babu Jahril imaam bit ta 'meen’ (Chapter concerning the imaam saying aameen aloud) , states,

"Ataa says. 'Aameen is a dua. "4

Hafiz Ibn Hajar (RA) also states a very similar opinion in Fathul Baari where he writes, "The one saying aameen is known as the supplicant as it is stated in the words of Allah, 'The supplications of both of you have been accepted. 'Moosa Alayhis salaam was making the supplication and Haroon Alayhis salaam was saying aameen as narrated by Ibn Mardawayh (RA) regarding Hadhrat Anas (RA) hadith. "5

Thus, once it is understood that aameen has been classified as a dua, Allah teaches us the etiquette's of supplication in the Qur'an. He says, "Invoke your lord with humility and in secret. He likes not the aggressors. "6

Allah commands that the prayers and supplications be made to him in silence and with utmost tranquillity and sincerity. The Qur'an in a number of places, presents examples of how the various Anbiyaa Alayhimus salaam would invoke Allah. Relating the calmness of Zakariyya AIayhis salaam beseeching his Lord, the Qur'an says, "When he called out his Lord (Allah) - a call in secret" 7. Other than this, the Qur'an expounds on the methods utilised by various other Anbiyaa (Special Envoys of Allah to Mankind) in their supplications, "Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and they used to humble themselves before Us."8

At another point the Qur'an gives us a glimpse of the Day when the Trumpet will be blown. It says, "And all voices will be humbled for the Most Beneficent (Allah), and nothing shall you hear but the low voice of their 'footsteps"9. This all leads to the understanding that because aameen is a dua, it should be said silently. The various envoys of Allah also preferred to say their duas silently because they knew they were beseeching the One who was As Samee ' (the All Hearing) and Al Qareeb (one who is very near) and there remained no need to raise the voice in praying to him and invoking him.

Moreover, RasoolulIah (Sallallahu alayhi wasallam) advised and counselled the Companions to beseech Allah silently in a number of ahadith He informed them that Allah is Qareeb and Samee ' thus there is no need for them to pray so loudly. In the same way, as aameen is also a dua it will be more preferable to proclaim it silently.

 It may have been misconceived from the above that the Hanafis seem to have based their view only on reasoning and on mere analogy. Therefore, in the following we will present authentic ahadith which should remove such misunderstandings and be concrete proof that the Hanafis are totally on the sunnah in saying that the aameen should be said inaudibly.

1. It is mentioned in the hadith of Samurah Ibn Jundub (RA) and Imran Ibn Husain (RA) that they had a conversation. Samurah (RA) informed of two occasions when Rasoolullah (Sallallahu alayhi wasallam) would become silent (during prayer). One was following the initial takbeer and the second was when he would complete waladh dhalleen. Imran Ibn Husain (RA) refused to believe this so they wrote to Ubay Ibn Ka'ab (RA). The answer they received in reply was, "Samurah (RA) has remembered correctly (meaning that he was correct in his statement)."10

Allamah Nimwi (RA) commenting on this hadith states, "The first silence was in order to recite thana, and the second pause was made in order to allow the aameen to be said silently Imran Ibn Husain (RA) probably refuted Samurah (RA) due to the fact the second silence was so brief that he probably did not think it worthy of mention. On the other hand, because the first silence was significantly long, he mentioned it. Clearly then, the second silence was the one in which aameen was silently recited, otherwise there is no apparent reason to break the recital for a brief moment at that particular time. "

2. Abu Hurayrah (RA) narrates that Rasoolullah (Sallallahu alayhi wasallam) said, "When the imaam recites ghayril maghdhoobi alayhim waladh dhalleen, say aameen because the angels say it and the imaam (also) does." 11

This hadith supplements the fact that the imaam would say aameen silently. The reason for this is that Rasoolullah (Sallallahu alayhi wasallam) informed, "Make sure you say aameen because the angels and the imaam also say it. " If it had been more preferable for the imaam to say it loudly, Rasoolullah (Sallallahu alayhi wasallam) would have had no reason to inform the Companions about it because they would be able to hear the aameen anyway. Thus, the fact that Rasoolullah (Sallallahu alayhi wasallam) had to inform them that the imaam also says aameen (although silently) is proof that the aameen was usually said in a subdued voice. "

3. Wa'il Ibn Hujr (RA) narrates that he performed salaah in the company of Rasoolullah (Sallallahu alayhi wasallam) who, when reaching ghayril maghdhoobi alayhim waladh dhalleen, said aameen keeping his voice subdued. 12

This hadith gives clarification that aameen was said silently by Rasoolullah (Sallallahu alayhi wasallam).

4. Abu Hurayrah (RA) narrates that Rasoolullah (Sallallahu alayhi wasallam) said, "When the imaam says waladh dhalleen, say aameen. "13

What is understood from this hadith is that if it had been more preferable for the muqtadi to say aameen loudly, the wording of the hadith would have probably been something like this, ''When the imaam says aameen, you also say it." However, Rasoolullah (Sallallahu alayhi wasallam)  knowing that the aameen would be said silently and everybody may not hear it, instructed that when the imaam's completion of waladh dhalleen is heard, the muqtadi should also say aameen silently.

Note: Those ahadith which actually contain the words 'when the imaam says aameen' have been interpreted to mean 'when the time comes for the imaam to say aameen'. Ulama have said that those ahadith will not be taken for their literal implications and they have also presented various evidences to reinforce this claim.

5. Shu 'bah (RA) reports from Alqamah (RA) who narrates from his father that his father performed salaah with Rasoolullah (Sallallahu alayhi wasallam) who, when reaching ghayril maghdhoobi alayhim waladh dhalleen said aameen and kept his voice subdued whilst saying it." 14

 As before, this is also clear evidence in favour of the Hanafis that Rasoolullah (Sallallahu alayhi wasallam) said aameen silently. Now to supplement these ahadith, we will take a closer look at how the Companions (RA) and Tabi 'een (RA) interpreted the concept of aameen.

Statements of the Sahaabah:

1.       Abu Wa'il (RA) narrates that Hadhrat Ali (RA) and Abdullah Ibn Mas'ood (RA) did not recite bismillah, a 'u 'zubillah or aameen aloud. 15

2.       Abu Wa'il (RA) narrates that Hadhrat Umar (RA) and Hadhrat Ali (RA) would not recite bismillah or aameen aloud. 16

Abdul Razzaq (RA) in his book Al Musannaf, and lmaam Muhammad (RA) in his book Kitaabul Aathaar, have related the words of Ibraheem Nakh'ay (RA) who was a very prominent Tabi 'ee. He states,

3.       "There are five things the imaam will say silently, subhanakallahumma (the thana), ta 'awwuz, bismillah, aameen and Allahumma rabbana lakal hamd. " 17

The Concept of Aameen Explained Through Other Reasons:

1.   According to the agreement of all the Ulama, aameen does not constitute any part of the Qur ' an. For this reason it should not be said aloud following the Fatihah so that nobody mistakes it to be part of the Qur'an along with Surah Fatihah. A misconception like this could possibly occur due to the fact that it is the qira 'ah of the Qur'an which has been stipulated necessary, in the state of qiyaam. Only portions of the Qur'an should be recited aloud in the qiyaam (in the jahri prayers). Thus, when somebody will reads aameen aloud, it may well lead others to assume that aameen is part of the Qur'an.

2.   According to some Ulama, bismillah forms part of the Qur'an. In fact, they believe it is a verse of Surah Fatihah but they do not say it aloud. This proves that any prayer (like aameen) 'The Issue of J\ameen 'ExyCainea which, according to all the scholars does not constitute part of the Qur ' an at all, will certainly not be said aloud.

Ahadith Which Appear Contradictory:

1.   Wa'il Ibn Hujr (RA) reports that Rasoolullah (Sallallahu alayhi wasallam) recited ghairil maghdhoobi alayhim waladh dhalleen and followed it with aameen, prolonging his voice whilst saying it. 18

The word 'madda' in the Arabic context of this hadith means 'he stretched'. Here in this hadith, the word has been taken to mean that Rasoolullah (Sallallahu alayhi wasallam) stretched the Alif(in the aameen). It has not been taken to mean that Rasoolullah (Sallallahu alayhi wasallam) said it loudly. Wa'il Ibn Hujr (RA), the narrator, clarifies this interpretation in another report (hadith number three mentioned above). He clearly mentions in that narration that Rasoolullah (Sallallahu alayhi wasallam) subdued his voice whilst saying aameen.

2.   Abu Hurayrah (RA) narrates that when Rasoolullah (Sallallahu alayhi wasallam) recited waladh dhalleen he followed it by saying aameen which could be heard from the first row. Ibn Majah has added that the masjid echoed with its sound? 19

Firstly, it should be understood that this hadith is weak. Bishr Ibn Rafi is amongst the chain of narrators. He has been pointed out by various Ulama with a number of strong statements.

(i)                 Imaarn Bukhari (RA) says, "He should not be followed in his narration's."

(ii)                Imaarn Ahmad (RA) terms him dha 'eef.

(iii)               Nasai (RA) states, "He is not strong."

(iv)              Ibn Hibban (RA) states, "He narrates a lot of fabrications."" Along with this, the second point to consider is that if the sound 20 of aameen only reached the first row as the hadith mentions, then how did the whole masjid echo with it (as the report of Abu Daud tells us)? If it did echo throughout the masjid, then everybody within should have heard. It is not clear how the narrator revealed that it was heard only from the first row, because if it had been so loud as to cause the whole masjid to vibrate, it must have reached the ears of even those who were in the rear. Thus, the hadith is self contradictory and cannot be accepted.

            A General Answer:  Now, in order to address all the other apparently contradicting ahadith, the general answer for them would be that no one rejects the fact that Rasoolullah (Sallallahu alayhi wasallam) said aameen aloud. The Hanafis also accept that it was said aloud, but they say it was only done temporarily for a brief period. There is no evidence to be found in any narration indicating on the contrary that aameen was said aloud on a permanent basis. The few times Rasoolullah (Sallallahu alayhi wasallam) did say it audibly was to educate the Companions concerning the emphasis of aameen. Hadhrat Umar (RA) also did the same with thana; he read it aloud for a few days to teach the Companions, then continued reading it silently. Wa'il Ibn Hujr (RA) confirming this explanation states, "I do not think Rasoolullah (Sallallahu alayhi wasallam) said it (meaning aameen) aloud except to teach us. " 21

Ibn Jareer At Tabari (RA) states, "Both types of reports (the ones which reveal aameen to be said aloud and those that describe it as being said in a low tone) have been transmitted from Rasoolullah (Sallallahu alayhi wasallam) and they are both sahih." Nonetheless, since most of the predecessing Ulama have given priority to the silent method, it will be accepted as the correct and more preferable way to say the aameen. To go with this Allamah Darn Qutni (RA) has confessed that there are no sahih ahadith as regards to saying the aameen aloud.

Ibnul Qayyim (RA) beautifully caps it all. He explains in Zaadul   Ma'aad, "There is nothing wrong if the imaam says aloud at times in order to teach the muqtadi. Umar (RA) recited thana aloud to educate the muqtadis and Ibn Abbas (RA) recited Surah Fatihah in Salaatul Janazah (in which it is usually recited silently according to opinion of some schools of thought) to teach them that it is sunnah (to recite it in that salaah). Likewise, the issue of raising the voice (sometimes by Rasoolullah (Sallallahu alayhi wasallam)) for saying aameen is of the same nature. "22

1. Bukhari 108: 1             2. Zaadul Ma'aad 70:1        3.Al Qur'an 89:10         4. Bukari 102:1

5. Fathul Baari                  6. Al Qur'an 55:7                7. Al Qur'an 3:19    8.  Al Qur'an 90:21

9. Al Qur'an 108:20   10. Abu Daud 120:1       11. Nasai 147:1        12. Nasbur Raayah 494: 1

13. Bukhari 108:1        14. Ahmad, Darn Qutni, Hakim*        15. Majma-uz-Zawaaid 108:2

16. l'la'us Sunan 215:2      17. Abdur Razzaaq 87:2       18. Tirmizi 57:1, Abu Daud 142:1

19. Ibn Majah 61:1           20. Mizan *     21 Fathul Mulhim 50-52:2*, I'la'us Sunan 186:2

 22. Zaadul Ma'aad 70:1

                   ”[ Ref :  http://www.central-mosque.com/fiqh/amensil.htm]

                   Humble Appeal To Muslim Brothers & Sisters:   The objective of this article is not to refute Shafie School of Thought at all. All the four school of thoughts belong to Ahle Sunnah wa zama’t and on the right path. The only objective of the above discourse is to crush the Kharizi standpoint that saying Amin loudly after Surah Fatiha is ignorance and against hadith. However, Dr. Zakir Naik has crossed all limits of extremism by speaking lie that there are many hadiths in Sahih Bukhari in support of saying Amin loudly. By attributing lie to the Holy Prophet  sallallahu Alaihi Wa sallam, he has made grave sin and so  he needs to make immediate tawba. The Holy Prophet  sallallahu Alaihi Wa sallam  said, "Whoever intentionally lies about me shall take a place for himself in Hell.” (Al-Bukhari and Muslim). The  Holy Prophet  sallallahu Alaihi Wa sallam also said, "The Believer is created familiarized with everything except treachery and lying.” (Ahmad and Al-Baihaqi)

                                    Wa Maa Alaina Illal Balagh.

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