The Issue of Saying Aameen to Supplications

Saturday 10-Nov-2018, 11:26AM / 168





AlhamduliLlahiwa bi-Hi nasta'een, to proceed.

AlhamduliLlahiwa bi-Hi nasta'een, to proceed.

The path of Salafiyyah is nothing but the truth, upholding the evidence based on the understanding of the Pious Predecessors and discarding all sorts of trials (fitan),alien opinions and doubts in the deen. Pitifully in the South-West Nigeria here, one of the reigning heretics is the man: Muhammad Alliyy Jabata. The fellow that has led many youths astray via casting doubts into their hearts. One of his doubts is the claim that saying Aameen after duaa is an innovation. And to him, every innovation is kufr [disbelief that will make one reside in the hell forever].

Narrations are however many on the propriety of saying Aameen after supplications. The man's excuse is that those proofs are were specific to certain circumstances and happenings. Inshaa Allaah, this article is written to clear the doubt in totality based on general authentic reports and explanation of the scholars. That, saying Aameen after duaa is an action acted upon by the past and present pious scholars as very glaring in their books.

Surely, the burden of explanation is upon the claimer, thus it is upon us to really cite the evidence for our stand. The evidence is of two, that is: textual and linguistic, or intellectual.

Textual Evidences:

Allaah says:

Allh said: "Verily, the invocation of you both is accepted. So you both keep to the Straight Way (i.e. keep on doing good deeds and preaching Allh's Message with patience), and follow not the path of those who know not (the truth i.e. to believe in the Oneness of Allh, and also to believe in the Reward of Allh: Paradise, etc.)."(Yunus:89).

Al Imaam As Samaaanee said:

(Nabiyy) Musa was saying the prayer while (Nabiyy) Haaruun was saying: Aameen (Tafseer As Samaaanee vol.2 p.401).

This is the opinion of the majority of the scholars of tafseer, like At-Tabaree,Ibn Qayyim Al Jawzee, Al Qurtubee, As Suyootee, Ibn Katheer, Ash-shawkaanee, As Saadee and others.

But, Al Imaam Ahmaad Shaakir in his verification and authentication of Tafseer Ibn Katheer, which he named: Umdatut Tafseer went against the opinion, which means (to him) it is weak.

Anwar Al Baaz said in the introductory note:

Nothing remains in the summary except the authentic narrations. This is not strange, it is his profession and field in which he was hardly preceded. Thus, we truthfully say: Its (It)is Saheeh Al Mukhtasar Tafseer Al-Quraan Al-Adheem of Ibn Katheer(Umdatut) Tafseer vol.1 p.5).

Al-Allaamah Aadam Al Etiyiobee said:

Musa was saying the prayer while Haaroon was saying: Aameen as Ibn Mardwayhi reported it from the narration of Anas. Upon that, the narration is weak (Adh-Dhaakheerah Al Uqbah vol.10 p.31). Allaahu Taaalaa Aalam.

There are also many weak narrations regarding this issue (specification of saying Aameen after duaa), for brevity sake one is enough:

Aboo Daawood and Ibn Majah reported:

We used to sit in the company of Abu Zuhayr an-Numayri. He was a companion of the Prophet (sallaLlaahu alayhi wa sallam) and he used to narrate good traditions. Once a man from among us made a supplication. He said: End it with the utterance of Aameen, for Aameen is like a seal on the book. Abu Zuhayr said: I shall tell you about that. We went out with the Apostle of Allaah one night and we came upon a man who made supplication with persistence. The Prophet (sallaLlaahu alayhi wa sallam) waited to hear him. The Prophet (sallaLlaahu alayhi wa sallam) said: He will have done something which will guarantee (Paradise for him) if he puts a seal to it. One of the people asked: What should he use as a seal? He replied: Aameen, for if he ends it with Aameen, he will have done something which guarantees (Paradise for him). Then the man who questioned the Prophet came to the man who was supplicating, and said to him: So-and-so, end it with (Aameen)and receive the good news. These are the words of Mahmud. (Graded weak by Al Albaanee in Daeef Sunan Abee Daawood, Targheeb wat Tarheeb, Al Jaami and Al Mishkah).

Handful of the reports are also available in Al-Jaami Al-Ahkaam, under Tafseer Al-Faatihah, whosoever wishes should check.

But AlhamduliLlaahi, there is an authentic report, though part of it is weak, and it is at least hasan as graded by Adh-Dhahaabee, Ibn Hajar and Ash Shaykh Shuayb Arnaoot. Allaah willing, the report will be mentioned in full with verifications of scholars for total clarity and sincerity.

From Hammaad bn Shuayb from Ismaeel bn Umayyah from Muhammad bn Mukhrammah:

A man came to Zayd bn Thaabit and asked him something, he said: go to Aboo Hurayrah, because I, him and the son of so and so were in the masjid saying prayer, then the Messenger of Allaah (sallaLlaahu alayhi wa sallam) came to us; he sat, return to where you were. Zayd said: I and my companion said the prayer and the messenger of Allaah was saying Aameen. Then, Aboo Hurayrah said he prayed and said: O Allaah I asked you exactly what they both asked you and I asked you (to grant me) knowledge that I will never forget. Then messenger of Allaah (sallaLlaahu alayhi wa sallam) said: Aameen. Then, we said: We also asked for knowledge that we will never forget. The Prophet (sallaLlaahu alayhi wa sallam) said: The man from Ad-Dawsiyy tribe had preceded you.

Al-Haakim collected it in Al-Musdarak vol.3 p.624 and said: Its chain is authentic. While Adh-Dhahebee said (As-Siyaar vol. p.600): but Hammaad is weak. Likewise, Al-Bukhaaree, Ibn Aadiyy, and Yahyah disparaged him. Al-Albaanee (Ad-Daeefah vol.8 p.308 no3848) said: Al Bukhaaree weakens it. Also, Al-Haafidh mentioned it (in Al-Fath vol.1 p.260) and kept mute, which to some scholars indicate the narration is at least hasan as he mentioned in Al -Irshaad, but Ash-Shaykh Naasiruddeen Al-Albaanee said: this principle is only specific to the additional narration he cited upon the wording of Al-Bukhaaree, like his saying: Aboo Awwaanah increased this, Aboo Naeem increased this, Ibn Khuzaymah increased this and Ibn Abee Shaybah increased this. (See the introductory note of Mawsooah Ibn Hajar under the letter saad (? ). Allaah knows best.

Al-Fadl bn Al-Alaa from Ismaeel bn Umayyah from Muhammad bn Mukhrammah:

A man came to Zayd bn Thaabit and asked him something, he said: go to Aboo Hurayrah, because I, him and the son of so and so were in the mosque saying prayer, then messenger Allaah (sallaLlaahu alayhi wa sallam) came to us; he sat and made us mute, and said return to where you were.

Zayd said: I and my companion said the prayer and the messenger of Allaah sallaLlaahu alayhi wa sallam was saying Aameen. Then, Aboo Hurayrah said his paryed and said: O Allaah I asked you exactly what they both asked you and I asked you (to grant me) knowledge that I will never forget. Then messenger of Allaah sallaLlaahu alayhi wa sallam said: Aameen. Then, we said: We also asked for knowledge that we will never forget. The prophet sallaLlaahu alayhi wa sallam said: The man from Ad Dawsiyy tribe had preceded you.

Note: Al Fadl Al Alaa was in position of Hammaad bn Shuayb (who was disparaged) in the chain, so Ash-Shaykh Shuayb Al Arnaoot said: Al Fadl Al Alaa has complemented him and he is trustworthy as said by the compiler (Adh-Dhahabee)(footnote no3 of As Saiyaar vol.2 p.616). Al-Haafidh Ibn Hajar mentioned (in Al-Isaabah vol.13 pp.49-50).

An-Nasaaee collected it with a good chain under the chapter of knowledge in his book As-Sunan (Al Kubrah no5870): A man came to Zayd bn Thaabit and asked him something, he said: go to Aboo Hurayrah, because I, him and the son of so and so were in the mosque saying prayer, suddenly messenger of Allaah (sallaLlaahu alayhi wa sallam) came to us; he sat with us, return to what you are doing.

Zayd said: I and my companion said the prayer and the messenger of Allaah (sallaLlaahu alayhi wa sallam) was saying Aameen. Then, Aboo Hurayrah said his paryed (prayer)and said: O Allaah I asked you exactly what my friends asked you and I asked you (to grant me) knowledge that I will never forget. Then messenger of Allaah (sallaLlaahu alayhi wa sallam) said: Aameen. Then, we said: We also asked for knowledge that we will never forget. The prophet (sallaLlaahu alayhi wa sallam) said: The man from Ad-Dawsiyy tribe had preceded you. Adh-Dhahabee (in As Siyaar vol.2 p.16) mentioned different wording: Aboo Hurayrah was praying for himself: O Allaah I am requesting from You, knowledge that I will never forget, the prophet (sallaLlaahu alayhi wa sallam) said Aameen Adh-Dhahabee said: Al-Fadl (Al-Alaa) singularly reported it and he is trustworthy. Al Albaanee said: Aboo Haatim, his father and Ibn Hibbaan graded him trustworthy (see As Saheehah vol.5 pp476-477 no 2630).

Intellectual Perspective:

Al Imaam Al Qurtubee (Al Jaami Al Ahkaam vol.1 p.121) said:

The meaning of Aameen according to the majority of the scholars is: O Allaah grant it for us.

This is the opinion of Ataa, Ibn Mandhur, Ibn Atheer, An-Nawaawee, Ibn Hajar, and others. Scholars weaken the opinion that says, it means: O Allaah do it or It is one of the Names of Allaah (check Al-Jaami Al Ahkaam and Dhaakheerah Al-Uqbah). Thus, if a child is saying a prayer: Oh Allaah increase me in faith, and his father is saying: Oh Allaah grant him. Will it also be considered as an innovation? So, Oh (oh) youth adhere strictly to athar and its people and discard devilish opinion, scholars of usool do say: "Once an authentic narration is found, opinion becomes invalid."

We beseech Allaah to grant us submissive to accept.I seek blessing upon the prophet (sallaLlaahu alayhi wa sallam), his household and the entire believer. May Allaah forgive my father and guide my mother. Aameen.

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