Volume 04 Issue 11-2024
28
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
28-32
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article explores the legal views of Imam al-Maturidi on the practice of saying "Ameen" after prayer within the
context of Islamic jurisprudence. Imam Maturidi, a prominent theologian and jurist, is well known for his contributions
to the Hanafi school of thought, and his interpretations of Islamic law emphasize reason and rationality. This study
examines how Imam Maturidi addresses the utterance of "Ameen" following the recitation of Al-Fatiha during the
congregational prayer (Salat). The article analyzes the theological and jurisprudential significance of "Ameen" in his
writings, particularly focusing on whether it is an obligatory or recommended act, and how it aligns with his broader
understanding of prayer rituals. Additionally, it discusses how Mat
uridi’s views contrast with those of other juristic
schools, offering insights into the nuances of legal reasoning in Islamic ritual law. The paper concludes by highlighting
the flexibility in Islamic legal tradition, showing how Maturidi’s reasoning offer
s a bridge between strict adherence
and the allowances for personal preference in ritual practice.
KEYWORDS
Imam Maturidi, Ameen, Islamic jurisprudence, Hanafi school, prayer rituals, Salat, legal views, theological significance,
Islamic law, prayer postures, ritual practice, congregational prayer, theological interpretation, religious flexibility.
"Imamul mutakallimin", "Kitabul Jadal", "Musahhihu Aqaidil Muslimin".
INTRODUCTION
Our great ancestor, Imam Abu Mansur Moturidi, may
God have mercy on him, spread fame in the Islamic
world as the founder of the Muturidi dogma, which is
considered one of the two wings of the Ahli sunna wal
Research Article
ANALYSIS OF IMAM MOTURIDI'S LEGAL VIEWS ON SAYING "AMEN"
AFTER PRAYER
Submission Date:
November 04, 2024,
Accepted Date:
November 09, 2024,
Published Date:
November 14, 2024
Crossref doi:
https://doi.org/10.37547/ijhps/Volume04Issue11-06
Alauddin Nematov
Researcher, Imam Bukhari International Research Center, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijhps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 11-2024
29
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
28-32
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
community. He was called "Imamul Huda" (Imam who
leads to the right path), "Imamul mutakallimin"
(Leader of the scholars of Kalam), "Musahhihu Aqaidil
Muslimin" (Correcting the mistakes in the beliefs of
Muslims), "Raisu Ahlis Sunna Wal Jamaa" (Ahli
honorable titles such as sunna wal team leader) were
given.
There are two works of Imam Moturidi, may Allah have
mercy on him, on fiqh and jurisprudence, "Kitabul
Jadal" and "Maokhizush Shariat", which have not
reached us. He was an encyclopedic scholar and a jurist
who reached the rank of mujtahid within the madhhab.
Although he made a great contribution to the
development of Hanafi jurisprudence, unfortunately,
he was always neglected. H. Aminov's "Links of Imam
Moturidi to Imam Azam Abu Hanifa" it is scientifically
proven that Imam Moturidi, may God have mercy on
him, is a jurist of the Hanafi sect. Examples of his
jurisprudential views in his work "Ta'wilot al-Qur'an"
are also given.
In fact, a person who looks at the jurisprudential views
of Imam Moturidi, may God's mercy be upon him, in his
work "Ta'wilot al-Qur'an" will be sure that he had a
strong ijtihad potential. This article analyzes the
jurisprudential views on how to say "Amen" after
Surah Al-Fatiha.
Imam Moturidi also expressed his views on the
jurisprudential rulings arising from Surah Al-Fatiha
while interpreting Surah Fatiha. Anyone who looks at
them will witness that Imam Moturidi supports the
views of Imam Abu Hanifa, the founder of the Hanafi
sect. This situation is also observed in the
interpretation of other verses in the Holy Qur'an,
where Shariah rulings are explained. In this regard, he
worked in his own way, that is, by first interpreting
verse by verse, then by hadith, and then by using the
opinions of the righteous predecessors and scholars
who lived before him.
As the great scholar Abu Bakr Alauddin Muhammad ibn
Ahmed Samarkandi (d. 539/1145) said , in the work
"Ta'wilot al-Qur'an" the principles of monotheism of
the Ahl al-Sunna wal community, the views of Abu
Hanifa and his students regarding the primary and
secondary issues of fiqh are described in accordance
with the Qur'an.
Saying "Amen" after Surah Al-Fatiha in prayer by Imam
Moturidi He said that among the surahs of the Qur'an,
Fatiha is unique, and the proof of this is that the hadith
about distribution came in Qudsi. In his opinion,
although similar sentences appear in other surahs, they
are not characterized by such a name. That is, in the
second part of the hadith about distribution, "If a
slave:
ْمِهْيَلَع َتْمَعْنَأ َنيِذَّلا َطا َر ِص﴿ ﴾َميِقَتْسُمْلا َطا َر ِ صلا اَنِدْها﴿
ِرْيَغ﴿ ﴾
﴾ َنيِ لاَّضلا َلَ َو ْمِهْيَلَع ِبوُضْغَمْلا
(Surat al-Fatiha, verses 5-7),
Allah Almighty said: "This is my servant's." It is said that
Bandam will be given what he asked for. It is clear from
this that Surah al-Fatiha is a surah of supplication and
that is why "Amen" is said at the end of it. Therefore,
since it is a prayer, it should be said secretly. This work
is closer to sincerity. In addition, it has been
emphasized that the sunnah of praying is also a secret.
In fact, the dhikrs that are common to the imam and
the people are said in secret. You can say jahri only to
show it to the people. In addition, there is a possibility
that the reports about the Nabi alayhissalam uttering
"Amen" refer to the circumstances related to the early
days of Islam. For example, there are hadiths that he
sometimes recited daytime prayers out loud for the
purpose of teaching. That is, he did this by teaching
them both theoretically and practically.
Alauddin Samarkandi, may God have mercy on him,
said, unlike Imam Shofei, may Allah have mercy on him,
in the Hanafi school, "Amen" is not pronounced.
Volume 04 Issue 11-2024
30
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
28-32
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Because in order to call it Jahri, it must also be from the
Qur'an. However, it is not so. Because it is not
obligatory to recite it like Surah al-Fatiha. That is why
"Amen" is not written in the Mushaf. Therefore, it is
said to be secret because it is a prayer and it is unique
to Surah Al-Fatiha, which contains prayers and psalms.
Because the second equal half of Surah Fatiha consists
of prayer sentences. That's why those who listen to
him say "Amen" as if repeating the same prayer. And
the Sunnah regarding supplications is to keep it secret.
On top of that, "Amen" is a common dhikr for the imam
and the people. Therefore, there is no need to
broadcast it to each other. Then the work will be closer
to sincerity and far from dream. The reason why Takbir
and some similar dhikrs are recited is that there is a
need to show them to the people. Not so in the case of
Amen, because its timing is clear. That is, when the
imam says "
َنيِ لاَّضلا
", it will be known to the people that
he has read Surah Al-Fatiha. Therefore, there is no need
for the imam to call him jahri.
Now let's talk about the opinion of Hanafi scholars
other than Imam Moturidi, may Allah have mercy on
him, on the issue of "Amen". Alauddin Kosani, may
Allah have mercy on him, said, whether he is an imam,
an iqtida or a lone prayer reciter, says "Amen" and this
is what most scholars say. The proof of this is narrated
from Abu Huraira, may Allah be pleased with him,
"When the imam says 'Amen', you should also say
'Amen'." Because (at that time) the angels say Amen.
Therefore, whoever's "Amen" coincides with the
"Amen" of the angels, his previous and last sins will be
forgiven.
Alauddin Kosani, may God have mercy on him, like
other Hanafi scholars, emphasized that it is sunnah to
say "Amen" secretly. Imam Shofei, may God have
mercy on him, cited the above hadith as a proof that it
is sunnah to pronounce it jahri. According to him, in the
hadith, the saying "Amen" of the people is connected
with the saying "Amen" of the imam. If he does not say
jahri, the people will not hear him. In addition, it was
narrated that Wail ibn Hujr, may God bless him and
grant him peace, raised his voice and said "Amen". To
support the opinion of the Hanafis, Kasani, may God
have mercy on him, cited another hadith narrated by
Wail ibn Hujr, may God be pleased with him, as
evidence that he said "Amen" in secret. And Ali ibn Abu
Talib, Abdullah ibn Mas'ud, may God bless him and
grant him peace, said that this is the saying of the
predecessors as well. In another hadith, the Prophet,
may God bless him and grant him peace, said: "When
the imam says: "
َنيِ لاَّضلا َلَ َو
", you should say "Amen".
Because the imam says it." If it were to be heard by the
people, there would be no need for the saying,
"Because the imam says it." Moreover, it is a prayer,
because its meaning is "O Allah, accept!" or "God, so be
it!" means Kosani, may God have mercy on him, said
that Ibrahim Nakhai, may God have mercy on him,
criticized Vail, who cited the hadith of Imam Shofei,
may God have mercy on him, and said, "Did Vail see it
with his own eyes?" said.
Among the Hanafi scholars, Musili, may God have
mercy on him, when the imam says "Amen", those who
do it are secret said that he would say "Amen". Allama
Shurunbilali (may Allah have mercy on him) also
supported Muvsili's opinion. Even those who read
Surah Al-Fatiha outside the prayer added that it is
Sunnah to say "Amen". To support his opinion, he
quoted the hadith as a document: "Jabrail taught me
to say "Amen" after reciting Fatiha." It is more
eloquent to say that it is like the seal of the Qur'an, but
it is not from the Qur'an, and it is extended as "Amen"
stated that.
Shaykh Muhammad Ahsan Nanuti, who wrote the
most recent and very useful commentary on "Kanzud
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OCLC
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Daqiq", said , psalm, istioza, "basmala" and "Amen" are
said secretly in prayer. Scholars agree that it is sunnah
to recite the verse and istiyaza in secret. But as for
"Basmala" and "Amin", Imam Shofei, may Allah have
mercy on him, put forward the opinion that these two
are said as Jahri. Because the Prophet, peace be upon
him, said: "When the imam says 'Amen', you should
also say 'Amen'." Because the angels also say "Amen".
Therefore, whoever's "Amen" coincides with that of
the angels, God will forgive his previous and last sins. If
the imam does not say "Amen" jahri, the muqtadis will
not be aware of it. Therefore, there is no need for
further explanation, says Imam Shofei.
Shaykh Muhammad Ahsan Nanuti replied on behalf of
the Hanafis, according to a hadith narrated by Wail ibn
Hujr, may God bless him and grant him peace, the
Prophet, may God bless him and grant him peace, said:
"When the imam says, "
نيِ لاَّضلا َلَ َو
," you should say
"Amen." Because the imam says it. Angels also say it."
If the imam's "Amen" was jahri, there would be no
need to say, "Because the imam says it." In addition,
"Amen" is also a form of zikr. The rule in Zikr is to make
it confidential.
"Ikhtisarur Rivaya" to the famous work "Mukhtasarul
Wiqaya" by Sadrush Shariat Ubaidullah ibn Mas'ud (d.
747/1346) wrote a commentary named Najmuddin
Muhammad Darkani, may God have mercy on him,
narrating that Imam Muhammad may have mercy on
him in his "Al-Asor" on the authority of Abu Hanifa, may
God have mercy on him, on the authority of Hammad,
and on the authority of Ibrahim Nakhai, that the imam
used four things in prayer - istiaza, "basmala", psalm
and "He said that he says Amen secretly.
Abu Ja'far Tahawi, may God have mercy on him,
"Sharhu ma'onil asor" on the authority of Abu Wail,
Umar and Ali, may Allah be pleased with them, did not
say "Basmala" or "Istioza" or "Amen" in a bad way.
Allama Akmaluddin Bobarti, may God have mercy on
him, in "Al-Inaya" , Ibn Mas'ud may God bless him and
grant him peace: "People (that is, the scholars of that
time) did not say 'Amen'." They did so only because
they knew that it was forbidden to call him Jahri." This
statement of Ibn Mas'ud, may Allah be pleased with
him, who is a jurist of the Ummah, put an end to the
diversity of opinions regarding "Amen".
CONCLUSION
In conclusion, Imam Moturidi, may God have mercy on
him, strengthened the jurisprudential views of the
Hanafis in his work "Ta'wilot al-Qur'an". For example,
their opinion that "Basmala" in Surah Fatiha is an
independent verse that was revealed to distinguish
between suras, therefore, it is not a verse of Fatiha and
therefore it is recited secretly in prayer, their view that
reciting Surah Fatiha in prayer is not fard, but wajib,
Fatiha at the end, he proved his statement that saying
"Amen" is Sunnah, but it is said in secret, based on his
scientific conclusions and jurisprudential ijtihad. Imam
Moturidi's scientific analysis of the jurisprudence of
Abu Hanifah and other great Imams, and his critical
approach to the views of Imam Shofei, may he be a
proof that he was one of the mujtahid imams within
the Hanafi madhhab. Consequently, the claims of
today's non-sectarian propagandists that "Amen"
should be recited after Surah Al-Fatiha are groundless.
REFERENCES
1.
Al-Maturidi, Abu Mansur. Kitab al-Tawhid (The
Book of Monotheism). Al-Islam.org
2.
Imam Maturidi and His Contributions to Islamic
Thought. Islamic Studies, 36(4), 345-367. JSTOR.
3.
Al-Sarakhsi, Al. Al-Mabsut (The Comprehensive
Work). Al-Islam.org.
Volume 04 Issue 11-2024
32
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
28-32
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
4.
Qureshi, M. (2009). Rituals and Rites in Islam: An
Analysis of Post-Prayer Practices. Journal of Islamic
Rituals, 7(3), 199-215. ResearchGate.
