Effect of amen after Vala Zalin (1)

Brief answer:
1. Prayer is one of worships and all of the Islamic religions agree that it is Toghifi. Therefore, adding or omitting it is not accepted with referring to weak narrations.
2. Ahle Beit (peace be upon them) have ordered their followers to leave amen in order to keep the tradition of their grandfather. Ahle Beit (peace be upon them) is one of two weights that the prophet of the Islam (peace of Allah be upon him and his descendants) considered necessary for all of the Muslims to obey them.
قال سألت أبا عبد الله (عليه السلام) أقول إذا فرغت من فاتحة الكتاب آمين ؟ قال لا
Tahzib Al-Ahkam v 2 p 74 no 44
3. The Sunni scientists and dignitaries have disagreement about the permit and lack of permit of saying amen and this is representative of lack of completeness of narrations have been said about amen as it was already said.
4. The Sunni scientists do not have valid narrations to prove this matter because a lot of narrations have been narrated by Abu Harire and all of the Sunni scientists agree that he was one of Modlesin and Umar Ben Al-Khatab considers him the enemy of God, the enemy of God book and thief.
يا عدوّ الله وعدوّ كتابه، أسرقت مال الله؟! .
لتتركن الحديث عن رسول الله صلى الله عليه وسلم ، أو لألحقنك بأرض دوس !
In addition, Amir Momenan (peace be upon him) considers him a person that lies more than all in narrating Hadith from the prophet
ألا إن أكذب الناس ، أو قال : أكذب الاحياء ، على رسول الله صلى الله عليه وآله أبو هريرة الدوسي
Or these narrations have been said by Sofyan Suri; he was one of the famous Modlesin whose deception was the kind of deception'' paying bill'' that is the worst one from the point of view of the Sunni scientists.
قال الخطيب وكان الأعمش وسفيان الثوري يفعلون مثل هذا قال العلائي وبالجملة فهذا النوع أفحش أنواع التدليس مطلقا وشرها
Amen from the point of view of the followers of Ahle Beit:
From point of view of the Shias scientists, saying amen after Vala Zalin is not accepted in the prayer and it is one of cases that abolishes the prayer. This is the point of view of the Shiite scientists and even some of the scientists have claimed unanimous agreement.
( لا يجوز قول آمين في آخر الحمد ) عند المشهور بين الأصحاب القدماء والمتأخرين شهرة عظيمة كادت تكون إجماعا كما اعترف به في جامع المقاصد ، بل في المنتهى وعن كشف الالتباس نسبته إلى علمائنا مشعرين بدعوى الاجماع عليه ، بل في الغنية والتحرير والمحكي عن الانتصار والخلاف ونهاية الاحكام
The Prohibition of saying amen at the end of the Hamd Surah among the Shiite scientists is common as much as it can be felt that this lack of permission is Unanimous agreement as the writer of the book '' Jame Al-Maghased'' has confessed it. According to what has been narrated in the book '' Al-Montahi and Kashf Ala Letebas and Ghanie and Tahrir and what has been narrated from Entesar, Khalaf and Nahaye Al-Ahkam, there is unanimous agreement about lack of saying amen at the end of the Hamd Surah.
Shiite famous jurisprudent, deceased Ayatollah Khui, has written
التاسع : تعمد قول «آمين» بعد تمام الفاتحة ، إماما كان أو مأموما أو منفردا ، أخفت بها ، أو جهر ، فإنه مبطل إذا قصد الجزئية ، أو لم يقصد به الدعاء .
Saying amen at the end of the Hamd Surah is the ninth thing that abolishes the prayer, whether in group prayer or individual prayer; whether a person that says amen is the Imam of group prayer or Mamun; whether it is said loudly or slowly. However, it abolishes the prayer if it is said as a part of recite not prayer.
The Shiite scientists have presented a lot of reasons in order to prove this matter which dear friends can refer to the detailed jurisprudence books to get informed of them such as Javaher Al-Ahkam. Deceased Saheb Vasael narrates six narrations in the chapter '' Adam Javaez Al-Tamin Fi Akher Al-Hamd…which we will mention some of them
عن محمد بن سنان عن ابن مسكان عن محمد الحلبي قال سألت أبا عبد الله (عليه السلام) أقول إذا فرغت من فاتحة الكتاب آمين ؟ قال لا .
Muhammad Halabi, the narrator of the Hadith, has said '' I asked Imam Sadegh (peace be upon him) '' should I say amen after the end of the Hamd Surah?'' he bade '' no''.
1 حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) ... وَ لَا تَقُولَنَّ إِذَا فَرَغْتَ مِنْ قِرَاءَتِكَ آمِينَ فَإِنْ شِئْتَ قُلْتَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ ... .
Say amen after Hamd, but if you want, you can say
الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ .
Amen from the point of view of the Sunni scientists:

The Sunni scientists have disagreement about this matter. Some of them consider saying amen necessary and others consider saying amen mostahab. Moreover, others recommend to say it loudly and some recommend to say it slowly. Even several narrations have been narrated about the opinion of each Imam of four religions. We will narrate these narrations briefly and then we will analyze their reasons.
Nuvi has written in the book ''Al-Majmu''

The supporters of Shafei have disagreement in saying amen after Hamd. Some of them have said '' there are two opinions about this matter: some have said '' if the lines of the group prayer be few and they be too close so that persons that perform prayer can hear the voice of each other, it is considered mostahab to say amen slowly. But if there are a lot of the lines of the group prayer and persons that perform prayer can hear the voice of Imam, it is considered mostahab to say amen loudly so that further lines can hear.

And he has also written

وعن مالك روايتان : إحداهما مثل قول أبي حنيفة ... والثانية لا يقول فيها أصلاً .

There are two narrations from Malek, one of other Sunni jurisprudents,: one of them is the opinion of Abu Hanife that has said '' Imam should say amen after Hamd '' and the second narration is that amen should not be said.

Shokani has written in the book '' Neil Al-Otar''

في مشروعية التأمين : قال الحافظ وهذا الأمر عند الجمهور للندب ، وحكى ابن بزيزة عن بعض أهل العلم وجوبه على المأموم عملاً بظاهر الأمر، وأوجبته الظاهرية على كل من يصلي ، والظاهر من الحديث الوجوب على المأموم فقط ، لكن لا مطلقاً بل مقدماً بأن يؤمن الإمام ، والإمام والمنفرد فمندوب فقط .

Hafez says about saying amen '' Jomhur, one of jurisprudents, has considered it mostahab and Ibn Bazize has narrated from some of the scientists that saying amen is necessary for Mamum. But Zaherie has considered it necessary for people that perform prayer. It can be understood from the necessity of Hadith for Mamun that Imam should say amen, but saying amen is mostahab for a person that does not pray in group.

Sarkhasi has written in the book '' Al-Mabsut''

فأما آمين فالامام يقولها بعد الفراغ من الفاتحة الا على قول مالك رحمه الله وهو رواية الحسن عن أبي حنيفة رحمه الله تعالى لقوله صلى الله عليه وسلم إذا قال الامام ولا الضالين فقولوا آمين .

Imam should say amen after Hamd except the fatwa of Malek. This is fatwa of Abu Hanife that Imam should say amen after Hamd because the messenger of God (peace of Allah be upon him and his descendants) '' whenever Imam says Vala Zalin, you should say amen''.

Analyzing the narrations related to legitimacy of saying amen:

The Sunni scientists have resorted to some narrations in order to demonstrate the legitimacy of saying amen after '' Vala Zalin''. We will analyze narrations that have been mentioned in Sehah Sete of Sunnite. These narrations can be divided into several classifications:

a) Narrations that end in Abu Harire;
b) Narrations that end in other narrators.

Researching and analyzing, it can be claimed that there are no narrations with valid document about this matter in both groups.

The narrations of Abu Harire:

a) Narrations that end in Abu Harire include:

Conflict about reliability of Abu Harire:

It may be asked '' how can we hesitate about reliability of Abu Harire whereas a lot of narrations have been narrated about him in books? We would like to answer '' the plenty of narration never demonstrates the reliability of that person because a narrator that lies a lot will have more narrations. This matter is true about Abu Harire. We will mention some faults that have been said in the Sunni books about Abu Harire and we leave readers to judge about it.

Umar considers Abu Harire the enemy of God:

The historians have narrated that Umar Ben Khatab sent Abu Harire as governor to Bahrain in 21 A.H. The caliph was informed that Abu Harire had gathered a alot of wealth. The caliph assigned him in 23 and summoned him to Median. When Abu Harire came, Umar said to him.
يا عدوّ الله وعدوّ كتابه، أسرقت مال الله؟!
O' the enemy of God and the enemy of the book of God! Are you stealing the wealth of God?
Abu Harire answered
لم أسرق وإنّما هي عطايا الناس لي .
I have not stolen; these are gifts that people have given to me!
We should ask Abu Harire '' if you had not been governor there, would they have given such gifts to you? Why didn't any one give such gifts to you when you were not the king of the Muslims in those years?
Ibn Abd Rabe has written in the book '' Aghd Al-Farid''
ثم دعا أبا هريرة فقال له: هل علمت من حين أني استعملتك على البحرين، وأنت بلا نعلين، ثم بلغني أنك ابتعت أفراساً بألف دينار وستمائة دينار؟ قال: كانت لنا أفراس تناتجت ، وعطايا تلاحقت. قال: قد حسبت لك رزقك ومؤونتك وهذا فضل فأده. قال: ليس لك ذلك. قال بلى والله وأوجع ظهرك. ثم قام إليه بالدرة فضربه حتى أدماه .
After Abu Harire was abdicated, Umar said '' do you know when I appointed you as a governor of Bahrain, you had no shoes to wear, but I have just informed that you have bought horses that cost 1600 Dinar. Abu Harire answered '' I had some horses that gave birth and they were gifts that I received. Umar said '' I had determined whatever you needed for your life; therefore, you should give back cost more than your expanses''. Abu Harire said '' whatever I have more than my expanses are not yours and I will not give it back''. Umar said '' I swear God that I will lash you. Then he stood up and he lashed him as much as he made his body bloody.
Ibn Abi Al-Hadid Shafei has written in the explanation of sermon 567 of Nahj Al-Balaghe narrating from his master, Abu Jafar Eskafi
وأبو هريرة مدخول [اي في عقله دخل] عند شيوخنا غير مرضى الرواية ، ضربه عمر بالدرة ، وقال : قد أكثرت من الرواية وأحر بك أن تكون كاذبا على رسول الله صلى الله عليه !
Abu Harire, one of scientific dignitaries, had some mind problems and his narrations were not acceptable. Umar lashed him and he said to him '' you narrate a lot; therefore, you are qualified to be said that you lie to the messenger of God.
Can we trust on the personal narration of the second caliph, he considers him the enemy of God, the enemy of the book of God and thief?
Umar threatens Abu Harire to exile:
The strange narrations of Abu Harire from the messenger of God (peace of Allah be upon him and his descendants) were too many to provoke Umar Ben Khatab and even he threatened him '' if he does not give it up, I will exile him''.