Azami 1985

Abu Dawud (932) and Tirmidhi (248) both narrated it via Sufyan, from Salama bin Kuhayl, from Hujr bin Anbas, from Waail bin Hajar, and the wording given is Tirmidhi's, while Abu Dawud's wording has, "and he raised his voice with it."Nasai (879) and Ibn Majah (855) narrated it through another route, from Abu Ishaq, from Abdul-Jabbar bin Waail, from his father, who said, "I prayed with the Prophet ﷺ, and when he said, "nor of those who have gone astray" [Fatihah 1:7], he said, 'Ameen,' and we heard it."Daraqutni (1271) also narrated it via Abu Ishaq with the same chain, and in it, "he drew out his voice with it," and he said, "This isnad is sahih."Tirmidhi said, "Hasan."But according to most scholars, Abdul-Jabbar bin Waail did not hear directly from his father, rather he took it from his family.Then Tirmidhi said, "Shuba narrated this hadith from Salama bin Kuhayl, from Hujr Abu Anbas, from Alqama bin Waail, from his father, that the Prophet recited, "not of those who have earned Your anger, nor of those who have gone astray" [Fatihah 1:7], and said, 'Ameen,' lowering his voice with it."Tirmidhi said, "I heard Muhammad say, 'Sufyan's hadith is more sahih than Shuba's hadith on this matter, and Shuba erred in several places in this hadith. He said, "from Hujr Abu Anbas," when it is actually "Hujr bin Anbas," whose kunya is "Abu Sakan." He also added "from Alqama bin Waail," but Alqama does not appear in it, rather it is from Hujr bin Anbas, from Waail bin Hajar. And he said, "he lowered his voice with it," when it is actually, "and he drew out his voice with it."'"Tirmidhi said, "I asked Abu Zura about this hadith, and he said, 'Sufyan's hadith on this is more sahih than Shuba's hadith.' He said, 'Ala bin Salih Asadi also narrated from Salama bin Kuhayl something similar to Sufyan's narration.'" End of quote.Then Tirmidhi (249) narrated from Abu Bakr bin Muhammad bin Aban, who said, Abdullah bin Numayr narrated to us, Ala bin Salih Asadi narrated to us, from Salama bin Kuhayl, from Hujr bin Anbas, from Waail bin Hajar, from the Prophet ﷺ, similar to Sufyan's hadith from Salama bin Kuhayl.Daraqutni (1/332) likewise said that Shuba differed from him in both the isnad and the text, because Sufyan Thawri, Muhammad bin Salama bin Kuhayl, and others narrated it from Salama and said, "and he raised his voice saying Ameen," which is correct. End of quote.Bayhaqi said in Sunan al-Kubra (57/2), after narrating the hadith via Sufyan, "It was narrated by Ala bin Salih and Muhammad bin Salama bin Kuhayl, from Salama bin Kuhayl (that is, like Sufyan's narration), and Shuba differed from them in both isnad and text." He then narrated it via Abu Dawud Tayalisi (it is in his Musnad (1117), edited by Turki), Shuba narrated to us, he said, Salama bin Kuhayl informed me, he said, I heard Hujr Abu Anbas say, I heard Alqama bin Waail narrating from Waail, and I also heard it from Waail myself, that he prayed with the Prophet ﷺ, and when he recited, "not of those who have earned Your anger, nor of those who have gone astray" [Fatihah 1:7], he said, "Ameen," lowering his voice with it.Then he mentioned Bukhari's statement, and then said, "Abu Walid Tayalisi narrated it from Shuba similarly to Thawri's narration." Then he traced it back through Hakim in Fawaid Kabir of Abu Abbas, in Shuba's hadith, where it has, "raising his voice with it." Then he said, "It has also been narrated through two other routes from Waail bin Hajar, similar to Sufyan's narration."Hafiz said in Talkhis (2371), "Sufyan's narration has been given preference due to being corroborated by two others."It is well known among the critics that when Sufyan and Shuba differ on something, the correct view is Sufyan's, so how much more so when Shuba himself narrated in agreement with Sufyan's narration, along with two corroborating narrations. Thus it is established as sahih that the imam raises his voice saying Ameen.On this subject there is also what was narrated from Ali bin Abu Talib in Ibn Majah, from Ibn Umar in Daraqutni, and from Umm Husayn in Tabarani, though all of them contain weakness.These hadiths show that it is the sunnah for the imam to raise his voice saying Ameen, and for those behind him to follow him in that, and this is the view held by more than one of the Prophet's ﷺ companions.Ata bin Abu Rabah said, "I witnessed two hundred of the companions of the Messenger of Allah ﷺ in this masjid, meaning Masjid al-Haram, and when the imam said, "nor of those who have gone astray" [Fatihah 1:7], they would raise their voices saying Ameen."Ibn Hibban narrated it in Thiqat (265/6) from Abdullah bin Muhammad, who said, Ishaq bin Ibrahim narrated to us, Ali bin Hasan narrated to us, who said, Abu Hamza Sukkari narrated to us, from Mutarrif, from Khalid bin Abu Nawf, from Ata bin Abu Rabah, and he mentioned it.Hafiz Ibn Qayyim mentioned in Ilam Muwaqqiin (2/431), Rabi said, "Shafii was asked whether the imam should raise his voice saying Ameen. He said, 'Yes, and those behind him should raise their voices with it as well.' I said, 'What is the evidence?' He said, 'Malik informed us,' and he mentioned the hadith of Abu Hurairah agreed upon as sahih. Then he said, 'In the Messenger of Allah's ﷺ statement, "When the imam says Ameen, then say Ameen," there is an indication that he commanded the imam to say Ameen aloud, because those behind him would not know the moment of his saying Ameen unless they heard him say it.' Then Ibn Shihab clarified it further, saying, 'The Messenger of Allah ﷺ used to say, "Ameen."' I said to Shafii, 'But we consider it disliked for the imam to raise his voice saying Ameen.' He said, 'This contradicts what our companion and your companion narrated from the Messenger of Allah ﷺ.'"Abu Hurairah used to say to the imam, "Do not precede me in saying Ameen," and he would give the call to prayer for him. Muslim bin Khalid informed us, from Ibn Jurayj, from Ata, "I used to hear the imams, Ibn Zubayr and those after him, say, 'Ameen,' and those behind them say, 'Ameen,' until the masjid would resound with the noise."His statement, "Abu Hurairah used to say to the imam, 'Do not precede me in saying Ameen,'" refers to what Bayhaqi mentioned with his isnad from Abu Rafi, that Abu Hurairah used to give the call to prayer for Marwan bin Hakam, and he stipulated that Marwan should not get ahead of him in reciting "nor of those who have gone astray" [Fatihah 1:7] until he knew he had reached the row. So whenever Marwan said, "nor of those who have gone astray" [Fatihah 1:7], Abu Hurairah would say, "Ameen," drawing out his voice with it, and he said, "When the Ameen of the people of the earth coincides with the Ameen of the people of heaven, they are forgiven." This is the end of Ibn Qayyim's statement.Tirmidhi said, "This is the view held by more than one scholar among the companions of the Prophet ﷺ, the Followers, and those after them, who hold that a man should raise his voice in saying Ameen and not conceal it. This is also the view of Shafii, Ahmad, and Ishaq."