Prove that saying Ameen is Islamic? This is another whole new debate.
Well sometime ago not centuries but few years ago Molvi sahab would say that wearing pants is imitating kufar. Burqa may have been borrowed from Jews like many other rituals and practices which were alien to Islam but were borrowed and made compulsory part of iman.
Wearing Hijab and Niqab is order of ALLAH and his RASOOL SAW it wasn't borrowed from Jews well if Jews does it because they got there book from same ALLAH so yes many orders are same. Never when new PROPHET came they never had totally new shariat only few orders were new most of it was same. Yes Ameen is Islamic there are Hadith for it and lots of them. Now if you want to make excuses to break order of ALLAH than your choice but ALLAH will have more excuses to destroy you. Hijab and Niqab was done by Muslim women after orders came first in Surah Noor than Surah Ahzab. And it would remain farz till last day of the earth. By the way here is your proof for Ameen
The Prophet 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 Apostle used to Say "Amin."[end quote]
Comment:
1. Imam Nasai (rah) made the same Chapter on this hadith of saying loudly.
2. Imam Ibn e Majah (rah) made the same Chapter on this hadith of saying loudly.
3. Imam Ibn e Khuzaimah (rah) made the same chapter on this hadith of saying loudly.
4. Hafiz Ibn e Khuzaimah (rah) writes the commentary of this hadith :
فى قول النبى صلى الله عليه وسلم اذا امن الامام فامنوا مابان وثبت ان الامام يجحر بآمين إذمعلوم عندمن يفهم العلم ان النبى صلى الله عليه وسلم لا يأمرالماموم أن يقول آمين عند تأمين الإمام إلاوالماموم يعلم أن الإمام يقوله ولو كاكان الإمام يسر آمين لايجحر به لم يعلم الماموم أن إمامه قال آمين أولم يقله ومحال أن يقال للرجل إذا قال فلان كذا فقل مثل مقالته وأنت لا تسمع مقالته هاذا عين المحال ومالا يتوهمه عالم ان النبى صلى الله عليه وسلم يأمر المأموم أن يقول آمين إذا قاله إمامه وهو لا يسمع تأمين امامه
The saying Of Prophet Peace be upon him ("Say Amin" when the Imam says) proved that imam should say amen Loudly, because every Sahib ul Ilm person knows that Prophet Peace be upon him, do not say anything to muqtadis when imam say ameen, Muqtadi (follower of imam) knows the ameen of imam, and if imam say ameen silently but not loudly then muqdati does not know the ameen of imam, and this is Impossible that to say a person when so and so say something then you should say like that and you are not listening his voice, This Impossible no scholar can not even think, that Prophet Peace be upon him give commandment of ameen at that time when imam says ameen and muqtadi (follower) is not hearing him.[Sahih ibn e khuzaima volume 1 page 286 Hadith 570]
- Saying Ameen Loudly in Prayer when you are praying Fajar,Maghrib and Isha behind the Imam and the research on the proofs saying it silently.
a) Imam Tirmizi in his Sunan Brought this Hadith under this Chapter :
بَاب مَا جَاءَ فِي التَّأْمِينِ
حَدَّثَنَا بُنْدَارٌ مُحَمَّدُ بْنُ بَشَّارٍ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ قَالَا حَدَّثَنَا سُفْيَانُ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ حُجْرِ بْنِ عَنْبَسٍ عَنْ وَائِلِ بْنِ حُجْرٍ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرَأَ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ فَقَالَ آمِينَ وَمَدَّ بِهَا صَوْتَهُ
Narrated Wa'il ibn Hujr: When the Apostle of Allah (peace_be_upon_him) 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).(end quote)
1. Imam Daruqutni declared it Sahih ( Sunan Daruqutni 1/334 )
2. Hafiz Ibn Al Qayyim said the Isnad is Sahih ( Illam Al Muaqain 2/392 )
3. This hadith has been declared Sahih by Hafiz Ibn e Hajar in Talkhis 1/236, and as well as Hasan in Al Ka'af Al Shaaf 1/18.
4. Imam Baghawi declared it Hasan ( Sharah Al Sunnah 586 )
Comment: In hadith of Wail bin Hujr r.a there are words we found as well
وَرَفَعَ بِهَا صَوْتَهُ in Al Sunan Al Kubra Al Behaqi (2/57) and in Daruqutni (1/333) and in Abu Dawud (1/574).
932 حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ أَخْبَرَنَا سُفْيَانُ عَنْ سَلَمَةَ عَنْ حُجْرٍ أَبِي الْعَنْبَسِ الْحَضْرَمِيِّ عَنْ وَائِلِ بْنِ حُجْرٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَرَأَ وَلَا الضَّالِّينَ قَالَ آمِينَ وَرَفَعَ بِهَا صَوْتَهُ
The Meaning of
مَدَّ بِهَا صَوْتَهُ and
رَفَعَ بِهَا صَوْتَهُ is same to raise voice (see Sharah of Bukhari Ummdatul Qari 17/184 Baab Ghazwa-e- Al Khandaq )
And see this hadith as well of Abu Dawud 503 for the meaning :
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ حَدَّثَنَا أَبُو عَاصِمٍ حَدَّثَنَا ابْنُ جُرَيْجٍ أَخْبَرَنِي ابْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي مَحْذُورَةَ يَعْنِي عَبْدَ الْعَزِيزِ عَنْ ابْنِ مُحَيْرِيزٍ عَنْ أَبِي مَحْذُورَةَ قَالَ أَلْقَى عَلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ التَّأْذِينَ هُوَ بِنَفْسِهِ فَقَالَ قُلْ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ مَرَّتَيْنِ مَرَّتَيْنِ قَالَ ثُمَّ ارْجِعْ فَمُدَّ مِنْ صَوْتِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى الْفَلَاحِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ
Some allegations against this narration and their reply
1. Sufyan is Trustworthy but Mudallis and narrating from Un.
Answer :
a) Imam Bukhari (rah) said that Sufyan don't used to do Tadlis from Salma bin Kahel ( Al Alal Al Kabir Al Tirmizi 2/966, Al Tamhid Ibn e Abdul Bar 1/34 )
b) Secondly from Sufyan, Yahya bin Saeed Al Qattan is narrating and Yahya bin Saeed used to take only those riwayat from Sufyan Thawri in which he has heard from his Teachers ( Kitab Al Alal Al Ahmad : 113 , Al Kifya Al Khatib 362, Tehzeeb Al Tehzeeb 11/192 ). So this narration is Sahih according to the Usool of Muhaddisin, and the narration of Sufyan from Salma bin Kahel is based on hearing. Wallhamdulilah.
c) Thirdly The Mutabiyat of Sufyan has done by another narrator Al Aala bin Saleh, in Abu Dawud it is written as Ali bin Saleh but Imam Behaqi is his Al Khilafiyat ( Qalimi 153 ) with his Sanad from Abu Dawud has narrated this hadith with Al Ala bin Saleh. Al Aala bin Saleh is Trustworthy according to Jamhur Muhaddisin. ( Al Kashif 2/309, Al Jarrha wa Tadeel 6/357 )
- Proofs from Companions and Tabaen.
Teacher of Abu Hanifah (rah), Ata bin Abi Raba (rah) about him Abu Hanifah (rah) states that I have not seen any person like him (Meezan Al Ittedal). He states that, as mentioned in Sahih Al Bukhari in the Chapter Saying Ameen out Loud of Imam (in Jahiri Prayers):
وَقَالَ عَطَاءٌ آمِينَ دُعَاءٌ أَمَّنَ ابْنُ الزُّبَيْرِ وَمَنْ وَرَاءَهُ حَتَّى إِنَّ لِلْمَسْجِدِ لَلَجَّةً وَكَانَ أَبُو هُرَيْرَةَ يُنَادِي الْإِمَامَ لَا تَفُتْنِي بِآمِينَ وَقَالَ نَافِعٌ كَانَ ابْنُ عُمَرَ لَا يَدَعُهُ وَيَحُضُّهُمْ وَسَمِعْتُ مِنْهُ فِي ذَلِكَ خَيْرًا
Ata bin Abi Rabah (rah) said Ameen is a Dua, and Abdullah bin Zubair (r.a) and those who were praying behind them said Ameen so loudly that the whole Mosque get echoed.
Furthermore Ata bin Abi Raba (rah) narrates in Behaqi 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 have found 200 Sahaba e Karam in Masjid e Haram, When Says Wala Dualin, So everybody used to say in a loud voice Ameen.
Proofs of those who are of the view that Saying Ameen Silently :
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
Translation: It is narrated by Wa’il biin Hujr (ra) that he prayed with the Prophet (Peace be upon him) and when the Prophet said: {Ghayr il Maghdoobi Alaihim Waladhualeen} he used to say “AMEEN SILENTLY” [Musnad Abu Dawud al-Tiyalsi (1/576), Sunnan Tirimdhi (2/65), Musnad Ahmed bin Hanbal (5/412) and others]
Reply :
This riwayat is based on the narrator Shuba,
A Hanafi Muhaddith himself declared this hadith as weak, Naimwi Hanafi in his Athaar Al Sunan said that :
The Isnad is Sahih but the Matn (text of the hadith) is Mudtarib.
And Mudtarib is from the category of Weak.
Note : I quoted Hanafi Scholar, only to Show Hanafis that their famous Muhaddith has declared this narration as weak because Allama Naimwi has a very high status amongst Hanafis.
Scans :
Let us see this riwayat in the light of Usool al Hadith and Muhaddisin.
This riwayat of Shuba in which the words are Saying it Silently is Zaeef due to wahem (doubt) of Shuba,
Hafiz Behaqi writes :
وقد اجمع الحفاظ : محمد بن اسماعيل وغيره على انه اخطا في ذلك
(Marif Al Sunan Wa Al Asaar 1/210)
Hafiz Muhaddisin and Muhammad bin Ismail Al Bukhari have got Ijma that this (riwayat) is mistake of Shuba.
Hafiz Ibn e Hajar Asqalani (rah) writes in Talkhis (1/237 ):
وصوب البخارى و ابو ذرعة قول الثورى
Imam Bukhari and Imam Abu Zarra has declared the Qaul of Sufyan as correct.
This also clears the misconception that the narration of saying loudly is correct and has got not Mudtarib Matn (text), because Muhaddisin has declared the Qaul of Sufyan as correct. Furthermore see below, Muhaddisin has laid down the Usool that when there is a difference between the narration of Sufyan and Shuba, so the narration of Sufyan will be given priority. Wallhamdulilah.
From Shuba the narrators Abdul Samad bin Abdul Samad and Wahhab bin Jarir also narrated this hadith but didn't narrated the words خفض but only
قَالَ آمِينَ (Mean that they only narrated the words that Prophet (s) said Ameen not the words silently ).
See Sahih Ibn e Hibban ( 3/146 )
Imam Behaqi stated about a Usool that whenever there is a difference in the narration of Sufyan and Shuba, So the narration of Sufyan will be given priority.
قَالَ الْبَيْهَقِيُّ : لَا أَعْلَمُ اخْتِلَافًا بَيْنَ أَهْلِ الْعِلْمِ بِالْحَدِيثِ أَنَّ سُفْيَانَ وَشُعْبَةَ إِذَا اخْتَلَفَا فَالْقَوْلُ قَوْلُ سُفْيَانَ
( Al Khilafiyat Al Behaqi 1/50 )
The Great Muhaddith Yahya bin Saeed Al Qattan said :
وَقَالَ يَحْيَى بْنُ سَعِيدٍ : لَيْسَ أَحَدٌ أَحَبَّ إِلَيَّ مِنْ شُعْبَةَ وَلَا يُعَدِلُهُ عِنْدِي أَحَدٌ وَإِذَا خَالَفَهُ سُفْيَانُ أَخَذْتُ بِقَوْلِ سُفْيَانَ
When Shuba opposes the Sufyan, so i took the narration of Sufyan ( Al Jarrah Wa Al Tadeel 4/223-4, Tehzeeb Al Tehzeeb 4/101 )
In the Narration of Shuba there is Idtirab this has been said by Abu Bakr Al Asarim when there is no Idtirab in the narration of Sufyan ( Talkhis 1/337 )
There are 2 Shawahid presents as well for the narration of Sufyan :
مسند أحمد - أَوَّلُ مُسْنَدِ الْكُوفِيِّينَ - يجهر بآمين
18390 حَدَّثَنَا أَسْوَدُ بْنُ عَامِرٍ حَدَّثَنَا شَرِيكٌ عَنْ أَبِي إِسْحَاقَ عَنْ عَلْقَمَةَ بْنِ وَائِلٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَجْهَرُ بِآمِينَ
It is to be said that Alqama bin Wail (rah) also heard this hadith
يجهر بآمين from his father Wail bin Hujr r.a.
Sharik has narrated this hadith before ikhtilat from Abu Ishaq ( Meezan 2/273 )
Samak the narrator of Sahih Muslim has done Mutabiyat of Abu Ishaq ( Kitab Al Tamizir Al Muslim 8,9 )
Shawahid no 2 :
Ibn e Majah
855 حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ وَعَمَّارُ بْنُ خَالِدٍ الْوَاسِطِيُّ قَالَا حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ عَنْ أَبِي إِسْحَقَ عَنْ عَبْدِ الْجَبَّارِ بْنِ وَائِلٍ عَنْ أَبِيهِ قَالَ صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا قَالَ وَلَا الضَّالِّينَ قَالَ آمِينَ فَسَمِعْنَاهَا
It is to be said Abdul Jabar bin Wail also narrated this hadith with the summary of Ameen bin Jehar from his father Wail bin Hujr r.a.
This riwayat is Mursal and Sahih with its Sahih or Hasan Shawahid as mentioned above.
Mursal is Hujjat according to Hanafis.
Anwar Shah Kashmiri Hanafi writes :
ومن العجا ئب ان شعبة قائل بجهر آمين
It is very astonishing that Imam Shuba own's view was of Ameen bil Jehar
(Faiz ul Bari 2/290)
1. The Riwayat of Sufyan is Sahih and of Shuba is Zaeef.
2. Hanafis themselves accepted the narration of Shuba as Zaeef for e.g : Naimwi Hanafi (author of Athaar Al Sunan).
3. Muhaddisin have declared the hadith of Sufyan as correct and the hadith of Shuba as his mistake.
4. The Usool of Muhaddisin is that whenever there is a difference in the narration of Sufyan and Shuba, the narration of Sufyan shall be given priority.
5. The narration of Sufyan has got 2 Shawahid, while the narration of Shuba has got no Shawahid.
6. Sufyan's mutabiyat has been done by Al Aala bin Saleh while Shuba's mutabiyat has been done by no one.
7. There is Idtirab in Shuba's narration accepte by Hanafis themselve (e.g : Naimwi), and some of his studens didn't narrated the words Silently as i have mentioned above. Another Muhaddith also said this as i have quoted from Talkhis see above.
8. Imam Shuba's own view was of Ameen bin Jehar as Anwar Shah Kashmiri Hanafi said. See Above.
2nd Proof :
Ameen is a Dua and Quran orders
Quran states: Call on your Lord ”WITH HUMILITY AND IN PRIVATE” for Allah loveth not those who trespass beyond bounds. (The Glorious Quran 7:55)
Reply :
Allhamdulilah when we ask these Muqallids to stop their Biddats and Ijtamia Duas after every Fard Salah, at that time they didn't remember this Ayah and also Arrange special programs for Ijtmai Biddae Duas.
See Example in Faizan e Madina of Dawat e Islami and Raiwand Ijtima of Deobandis.
Furthermore the Last Ayahs of Surah Al Fatiha is Dua as well, why don't their Imam recite this in their heart, so the Muqallidin will reply that :
This Dua is excluded (Mustasna) from this General Ruling, so we say the same Answer is Ours, that Hadith is Mustasna as well from this General Ruling.
And Prophet (s) knew better than us the Quran.
And Hanafis often Quote half Athaar from Bukhari that Ata says Ameen is Dua,
the same Ata was of the view of Ameen bil Jehar why don't they accept this ?, and he said after the dua part that Abdullah bin Zubair r.a and his Muqtadis used to say Ameen so loudly that whole Mosque get echoed.
وَقَالَ عَطَاءٌ آمِينَ دُعَاءٌ أَمَّنَ ابْنُ الزُّبَيْرِ وَمَنْ وَرَاءَهُ حَتَّى إِنَّ لِلْمَسْجِدِ لَلَجَّةً وَكَانَ أَبُو هُرَيْرَةَ يُنَادِي الْإِمَامَ لَا تَفُتْنِي بِآمِينَ وَقَالَ نَافِعٌ كَانَ ابْنُ عُمَرَ لَا يَدَعُهُ وَيَحُضُّهُمْ وَسَمِعْتُ مِنْهُ فِي ذَلِكَ خَيْرًا
Ata bin Abi Rabah (rah) said Ameen is a Dua, and Abdullah bin Zubair (r.a) and those who were praying behind them said Ameen so loudly that the whole Mosque get echoed.
And it is on the Muqallidins to Prove Ameen as Dua from their Imam Abu Hanifah with Sahih Sanad, Otherwise they will be called Atai not Hanafis due to Taqlid of Ata bin Abi Raba (rah).
3rd Proof :
In English version of Internet the hadith is on no 776 while on Arabic Version it is as 777.
(5) 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)
Reply :
This hadith is also mentioned in Sunan Al Darimi which has got the words :
" -
ص 313 -" بَاب فِي السَّكْتَتَيْنِ
1243 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
In the starting of the Prayer and after the Qirrat.
This hadith is also mentioned in Ibn e Majah :
845 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 """ - ص 276 -" فِي الصَّلَاةِ سَكْتَةً قَبْلَ الْقِرَاءَةِ وَسَكْتَةً عِنْدَ الرُّكُوعِ
He gets silence in the starting of the Salah and before Going into Ruku.
Note :
Imam Abu Dawud (rah) has brought this hadith under the Chapter :
باب السَّكْتَةِ عِنْدَ الِافْتِتَاحِ
Silence in Prayer at the time of Beginning (salah).
This is the Arabic manuscript of the above mentioned english Translation :
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 قَالَ فَأَنْكَرَ ذَلِكَ عَلَيْهِ عِمْرَانُ بْنُ حُصَيْنٍ قَالَ فَكَتَبُوا فِي ذَلِكَ إِلَى الْمَدِينَةِ إِلَى أُبَيٍّ فَصَدَّقَ سَمُرَةَ
This hadith clearly states that Samurah said i remembered 2 places,
1.When Imam Said Takbir.
2. When he finished reciting the Fatiha and another Surah.
So the last silence is after both the Fatiha and another Surah not in between the Fatiha and Surah. Because the hadith states :
and one when he finished reciting the Fatihah and the surah when he was about to bow.
Imam Abu Dawud himself said after narrating this hadith that :
قَالَ أَبُو دَاوُد كَذَا قَالَ حُمَيْدٌ فِي هَذَا الْحَدِيثِ وَسَكْتَةً إِذَا فَرَغَ مِنْ الْقِرَاءَةِ ""
Imam Abu Dawud says in the riwayat of this hadith Hameed Al Tuwail also said that Second Sakta (silence) is when he finishes the Qirrat. (not Fatiha only)
So the saying of Abu Dawud "also" means that his own understading was the same also the same as it is clear from the hadith.
So this is clearly interpolation of the text by the Ahnaf.
Now the hadith can be useful if there are the words only after the Fatiha.
Is there any Sahih Marfu Hadith about it ?.
Let us See by leaving one hadith after the above hadith i.e. 779, in English Version of Internet it is 778.
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 Apostle of Allah (peace_be_upon_him); 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. (Book #3, Hadith #0778)
Now this hadith can become Dalil of Ahnaf but it is weak.
779 حَدَّثَنَا مُسَدَّدٌ حَدَّثَنَا يَزِيدُ حَدَّثَنَا سَعِيدٌ حَدَّثَنَا قَتَادَةُ عَنْ الْحَسَنِ أَنَّ سَمُرَةَ بْنَ جُنْدُبٍ وَعِمْرَانَ بْنَ حُصَيْنٍ تَذَاكَرَا فَحَدَّثَ سَمُرَةُ بْنُ جُنْدُبٍ أَنَّهُ حَفِظَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَكْتَتَيْنِ سَكْتَةً إِذَا كَبَّرَ وَسَكْتَةً إِذَا فَرَغَ مِنْ قِرَاءَةِ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ فَحَفِظَ ذَلِكَ سَمُرَةُ وَأَنْكَرَ عَلَيْهِ عِمْرَانُ بْنُ حُصَيْنٍ فَكَتَبَا فِي ذَلِكَ إِلَى أُبَيِّ بْنِ كَعْبٍ فَكَانَ فِي كِتَابِهِ إِلَيْهِمَا أَوْ فِي رَدِّهِ عَلَيْهِمَا أَنَّ سَمُرَةَ قَدْ حَفِظَ
Qatadah is Mudallis and is narrating from Un.
So it is weak, and other narrations which is narrated by other narrators from Al Hasan has got different words which anyone can see i have quoted above from Ibn e Majah and Daruqutni.
4th Proof :
أَبي وائل، قال: كان عمر وعلي رضي الله عنهما لا يجهران بـــ «بسم الله الرَّحمن الرَّحيم» ولا بالتعوّذ، ولا بالتأمين
Translation: It is narrated by Abu Wa’il that Ali (RA) and 'Abdullah ibn Mas'ud (R.A) "DID NOT" recite Bismillah, Audhobillah, or Aameen loudly [during the prayer] [Imam Tahawi in Sharh al Ma’ni al Athaar (1/203)]
Answer :
Naimwi Hanafi declared it weak due to Abu Saad Saeed bin Al Marzaban Al Baqal narrator.
Scans :
About the narrator Abu Saeed :
Imam Bukhari said he is Munkar al Hadees, Imam Nasai, Imam Ibn e Adi and Imam Ibn e Ayiniyah have declared him weak (Tehzeeb Vol 4 Page 81)
He is Mudallis also , Hafiz Ibn e Hajar said that he is famous in doing Tadlis from Weak narrators of Taba Tabaen Imam Ahmad, Abu Hatim and Daruqutni declared him Mudallis ( Tabqat Al Mudallisin 54)
And Abu Saeed is narrating from Un.
5th Proof :
Proof # 6
Abu Wa'il narrates that 'Umar and 'Ali (R.A) "WOULD NOT" recite Bismillah or Aameen aloud (I’la’ al-sunan 2:215).
Answer :
It is also weak it contains the narrator Abu Saeed, due to which Naimwi Hanafi declared a hadith weak.
As i have mentioned above, so it is weak as well.
Proof #7
عبد الرزاق عن معمّر والثوري عن منصور عن إبراهيم أنه كان يسر آمين
Translation: It is narrated from Sufyan who heard from Mansur who narrates that “Ibrahim al-Nakha’i used to say “AMEEN SILENTLY” [Musannaf Abdur Razzaq (2/87)]
Answer :
In Ibn e Abi Shaibah Vol 2 Page 536 it is mentioned from Ibrahim Nakhi that Imam should say 5 things silently amongst them is Rabana Lakal Hamd , and according to Hanafis the Imam should only say Sami Allahu Lim Hamida, not Rabana Lakal Hamd See (Dars e Tirmizi of Taqi Usmani Deobandi vol 2 Page 50 )
So this Assar is against the Hanafis themselves, and also to be rejected because it is against the Sahabas and Marfu Ahadiths.
It is not proven through any Single Sahabi or from any Marfu Sahih Hadith about saying Ameen Silently which proves their Ijma on this.
InshaAllah Read more:
http://www.systemoflife.com/fiqh/salah/275-saying-ameen-loudly-in-the-jehari-prayes#ixzz4llM9vrGx
main gender segregation ki bat kar raha tha kay females say bat karey kay confidence ka satyanas mar dia hay in logon nay 
