“Sound according to the criteria of the two Shaykhs (Bukhari and Muslim).” Al-Dhahabi endorsed this judgement, but both scholars erred, for Ishaq b. Ibrahim is not found in either of the two Sahihs; al-Bukhari mentions him only in al-Adab al-mufrad, which lies outside the Sahih. In addition, there is disagreement about his reliability: Ibn Hajar says in Taqrib, “reliable (saduq) but frequently mistaken.” Consequently the report is merely hasan, as al-Daraqutni maintained, on account of the preceding chain of transmission. A third route further corroborates and strengthens it: Hadith three: Bahr al-Saqqa narrates from al-Zuhri, from Salim, from Ibn Umar that when the Messenger of Allah ﷺ recited wa la al-dallin (nor those who are astray) he would say “Amin,” raising his voice. Al-Zuhri also relates—through Abu Salama from Abu Hurayra—a similar wording from the Prophet ﷺ. Al-Daraqutni records this chain and comments, “Bahr al-Saqqa is weak.” Hadith four: Ismail b. Muslim relates from Abu Ishaq, from Ibn Umm Husayn, from his mother, that she prayed behind the Messenger of Allah ﷺ; when he recited wa la al-dallin he said “Amin,” and she heard him while standing in the women’s row. Ishaq b. Rahawayh includes it in his Musnad (cited in Nasb al-rayah 1/371), and al-Tabarani in al-Kabir (cited in Majmaʿ 2/114), adding: “Ismail b. Muslim al-Makki is weak.” In sum, these multiple routes reinforce one another, and even the single hadith of Waʾil would suffice for the ruling. Issues derived: 1. It is legislated for the imam to pronounce Amin, a position held by the majority of scholars, while