THE SIGNIFICANCE OF SAYING “AMIN” IN ISLAM

Muslims are known to say the word ‘amin’ after the recitation of surah al-Fatihah while observing prayers likewise when supplication is being made. In those instances, what does the word ‘amin’ connote? Is the term ‘amin’ of such nature mentioned in the Qur’an and/or is its saying in prayers cum supplication a tradition of Prophet Muhammad (PBUH)? Then, of what significance is it? Moreover, dogmatism is believed to have no place in Islam. 

According to an opinion, the term ‘amin’ is a name of an Egyptian god called amun. Egyptians then are used to sing and pronounce the name in a manner where they break the pronunciation of the vowel ‘u’ and pronounce it closer to the vowels ‘ee’ and hence the word ‘amin’. From the god’s name, ‘amin’ is then derived. To some, they say the term is of Hebrew origin. These are some views given as regards the origin of the word ‘amin’. Comparatively, the pronunciation of the word in the origins mentioned above are not utterly related to the way Muslims pronounce theirs. Muslims pronounce it as ‘amin’. In Hebrew, it is pronounced as ‘amen’ and that attributed to Egyptian god is ‘amun’.

Philologically, ‘amin’ was derived from an Arabic word ‘amana’ which means ‘he believed’. Linguistically, the word denotes ‘trustworthy’. Going through the annals, Muslim scholars traced the saying of ‘amin’ back to the time of Prophet Musa and his faithful brother Harun up to the era of Prophet Muhammad (PBUH). By their findings, it was discovered that saying of the word ‘amin’ after a supplication was implicitly referred to in the infallible words of Allah. Particularly, where Allah says:

“And Musa (Moses) said: “Our Lord! You have indeed bestowed on Fir‘aun (Pharaoh) and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment[1].”

Prophet Musa made this prayer during the last period of his stay in Egypt. When he had shown many signs, one after the other, to Fir‘aun and his chiefs and pointed out the way clearly to them, but they had persisted obdurately in their antagonism to the truth. The Prophet prayed his Lord to destroy their possessions and harden their hearts. To this prayer of Prophet Musa, Harun, his brother, was reported to have said ‘amin’[2]. Consequent upon that, Allah says:

“Allah said: “Verily, the invocation of you both is accepted.[3]”

In the interpretation of surah al-Fatihah, Qadhi Shawkani and Imam Qurtubi write that ‘Amin’ is also a du‘a (invocation)[4].

Furthermore, in one of the traditions of Prophet Muhammad, it was reiterated succinctly that Prophet Musa and Harun were the first to be granted ‘amin’ to say. In the same narration, Prophet Muhammad (PBUH) also mentioned two instances where ‘amin’ can be said. These instances are during salah (prayer) and at the time of du‘a (supplication). In the words of the Prophet, it says:

“I have been granted amin (to say) in salah and at the time of Du‘a. None was granted such before me except Musa (Moses) (Alayhis-salam). He would make Du‘a (supplication) and Harun (Aaron) (Alayhis-salam) would say Amin…[5]”

Specifically, Prophet Muhammad was reported that he used to say ‘amin’.

Narrated Abu Huraira – Ibn Shilab said, “Allah’s Apostle used to say “Amin”[6].

Saying ‘amin’ is recommended for those who are not praying (when reciting      Al-Fatihah) and is strongly recommended for those who are praying whether alone or behind the Imam[7].

Thus, the importance of uttering the word was likened to a seal on a book and also serving as an eraser of previous wrong doings for the one whose ‘amin’ coincides or is contemporaneous with the ‘amin’ of the angels. Prophet Muhammad (PBUH) declares:

Narrated Abu Zuhayr-an-Numayri: Abu Misbah al-Mugra’i said: We used to sit in the company of Abu Zuhayr an-Numayri. He was a companion of the Prophet (PBUH), and he used to narrate good traditions. Once a man from among us made a supplication. He said: End it with the utterance of Amin, for Amin is like a seal on the book. Abu Zuhayr said: I shall tell you about that. We went out with the Apostle of Allah (PBUH) one night and came upon a man who made supplication with persistence. The Prophet (PBUH) waited to hear him. The Prophet (PBUH) said: He will have done something which guarantees (paradise for him) if he puts a seal to it. One of the people asked: What should he use as a seal? He replied: Amin, for if he ends it with Amin, he will do something which guarantees (paradise for him)[8].

Muslim recorded that the Messenger of Allah said:

“When any of you says in the prayer ‘Amin’ and the angels in heaven say Amin in unison, his previous sins will be forgiven[9].”

Prophet Muhammad categorically stated in his saying that in prayer, ‘amin’ should be uttered after the recitation of surah al-Fatihah. The Prophet provides:

Narrated by Abu Huraira: Allah’s Apostle said, “When the Imam says: ‘Ghair-il-maghdubi ‘alaihim walad-dalin (i.e. not the path of those who earn Your Anger nor the path of those who went astray (1:7)), then you must say, ‘Amin’, for if ones utterance of ‘Amin’ coincides with that of the angels, then his past sins will be forgiven[10].”

In some narrations of the Prophet, it was made open; to what extent the word ‘amin’ can be stressed and how loud the word may be pronounced.

Ibn Shilab said, “The Messenger of Allah, may Allah bless him and grant him peace, used to say ‘Aameen’ (extending it)[11].”

…When the Apostle of Allah (PBUH) recited the verse “Nor of those who go astray” (1:7), he would say Amin; and raised his voice (while uttering this word).[12]

The following line was added in another narration:

“he would say Amin so loudly that those near him in the first row would hear it.”[13]

Abu Dawud and Ibn Majah recorded this hadith with the addition:

“Then the Masjid would shake because of (those behind the Prophet) reciting Amin[14].”

Conversely, uttering the word silently has also received an authority to that effect. Abu Wail reports that Sayyidina ‘Ali and Sayyidina ‘Abdullah Ibn Mas‘ood would not say the basmalah, ta‘awudh or Amin loudly.[15] Based on the authorities proffered, either saying ‘amin’ loudly or silently is therefore acceptable.

Allah decrees:          

“But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world; and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupters).”[16]

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[1] Q. 10 v. 88

[2]  Tafsir Ibn Kathir under surah al-Fatihah

[3]  Q. 10 v. 89

[4]  Qurtubi and Fathul Qadeer

[5]  Tafsir Ibn Kathir Vol. 1 page 56

[6]  Bukhari: Book 1: volume 12: hadith 747

[7]  Tafsir Ibn Kahir under surah al-Fatihah

[8]  Dawud: Book 3: hadith 938

[9]  Muslim 1:307

[10] Bukhari

[11] Malik Book 3

[12]    Dawud: Book 3: hadith 932

[13]  Dawud: Book 3: hadith 934

[14]  Dawud: Book 3: hadith 934

[15]  Tabarani in al-Mujam al Kabeer

[16]  Q. 28 v. 77