is likewise included in this: not saying Amin simultaneously with him. Excluding Amin from this pattern requires explicit evidence, but none exists. The most that those who disagree have is the previously cited hadith of Abu Salih, which is not explicit on this point. Rather, the correct view is that it is to be understood in light of this narration of Sa‘id, especially according to the wording of Abu Ya‘la cited above.

Sixth: saying Amin simultaneously with the imam requires particular precision and care on the part of the congregants; otherwise, they will fall into a clear violation: preceding him in saying Amin. This is something that has afflicted the great majority of worshippers. I observed them in all the lands through which I travelled, and found them hastening to say Amin before the imam had even finished saying, “nor of those who go astray,” particularly when he prolongs it for six vowel-lengths and pauses long enough to catch his breath, then says Amin—so that his Amin comes after theirs! It is evident that the principle of blocking the means to wrongdoing requires giving preference to the view that saying Amin simultaneously is not legislated, lest it lead to preceding the imam. This is what the preceding considerations indicate, and it is correct, if Allah Most High wills.

Even if those who hold this view are few, that does not harm us, for truth is not known by men; rather, know the truth and you will know its adherents. This is what adherence to the fundamental principle required after examination and consideration, and it is what I practised and reminded others of for a period of time.

Then I came across what al-Bayhaqi narrated (2/59) from Abu Rafi‘: Abu Hurayrah used to call the adhan for Marwan ibn al-Hakam, and he stipulated that Marwan should not precede him in reciting, “those who go astray,” until he knew that he had entered the row. When Marwan said, “nor of those who go astray,” Abu Hurayrah would say Amin, prolonging his voice with it. He said: “When the Amin of those on earth coincides with the Amin of those in heaven, they are forgiven.” Its chain is authentic.

I say: This explicitly shows that Abu Hurayrah, may Allah be pleased with him, said Amin after the imam had said, “nor of those who go astray.” Since it is established that the narrator of a hadith is more knowledgeable of what he narrates than others, I regarded this practice of Abu Hurayrah as an interpretation of the hadith under discussion, clarifying that the meaning of “When the imam says Amin”