Page-48:To recite “Ameen”( أمين) secretly in Salah is a proven rule of Hanafi Mazhab: When it is Haram to say “Al-Hamdu Lillah” (ألحمد لله)?The reason for describing "Rahman" before "Raheem": Alif - lam ( أل) in ألحمد:

 To recite “Ameen”( أمين) secretly in Salah is a proven rule of Hanafi Mazhab:

Alauddin Abu Bakar Ibn Masud Al-Kasani Al-Hanafi described in his book:

ولنا ما روى عن وائل إبن حجر " أن النبى صلى الله عليه وسلم أخفى بالتأمين " وهو قول على وإبن مسعود وروى عنه صلى الله عليه وسلم أنه” قال إذا قال الإمام "ولاألضالين" فقولوا "أمين فإن الإمام يقولها"  ولأنه من باب الدعاء- لأن معناه  اللهم أجب أو ليكن كذالك قال الله تعالى  -قد أجيبت دعوتكما (يونس-89) وموسى كان يدعو وهارون كان يؤمن والسنة فى الدعاء الإخفاء

And we have the evidence of what is narrated on the authority of Wael Ibn Hajar, “The Prophet, (Sm.) recited “Ameen” in secret,” which is the saying of Ali and Ibn Masud. And it is narrated from Nabi (Sm.), that he said: When the Imam says “ولاألضالينYou say “Ameen, because the Imam says it, “And because it is from the chapter of Dua or supplication. And because it means " Oh Allah! answer my invocation". (It means Oh Allah! accept my Dua), Or let it be so, Allah the Almighty said: “Dua of you both (Musa (A.) &Harun (A.) has been accepted .” (Yunus: 89) Musa (A.) used to pray and Harun (A.) used to say “Ameen”. The Sunnah of Dua is to make it secretly .” So to recite Ameen secretly is a proven opinion in Hanafi Mazhab. (Ref.1)

When it is Haram to say  “Al-Hamdu Lillah”   (ألحمد لله)?

 It is described in Fatwa Sami:

أما الحمدلة فتجب فى الصلاة وتسن فى الخطب وقبل الدعاء وبعد الأكل وتباح بلا سبب وتكره فى الأماكن المستقذرة وتحرم بعد أكل الحرام

“And to recite “Al-Hamdu Lillah” is Wajib in Salah and Sunnah in Khutbah, (Speech) before Dua (supplication) and after eating, it is permissible without reason, Makruh in filthy places, and Haram after eating the Haram thing”.(Ref.2)

The reason for describing "Rahman" before "Raheem":

Makki Ibn Abu Talib Al-Qaysi described in his Tafsir:

وقدم الرحمن على الرحيم لأن الرحمن إسم شريف مبنى للمبالغة لايتسمى به غير الله جل ذكره والرحيم قد يوصف به الخلق فأخر لذالك           

The word “Ar-Rahman” comes before the word “Ar-Rheem”, because Ar-Rahman is an honorable name founded on the strongest meaning of the superlative degree, with which no one is to be named other than Allah, whose remembrance is glorified, and the word “ Raheem”, sometimes the creatures are attributed with this quality. So the word “Raheem” comes after “Rahman”.(Ar-Rahman is fixed for Allah the Almighty  and Raheem is for Allah and all creatures, the word Ar-Raman gives special meaning and Ar-Raheem gives general meaning.) (Ref.3)

Grammatical Discussion: 

The complete form of سو رة الفاتحة – is- هذه سورة الفاتحة  (The word هذه kept hidden due to overuse).

This means that this is Sura Al-Fatiha (This rule applies to all Surahs). (Ref.4)

ألحمد  -   Mubtada, – ل   of لله, is a  حرف الجر  (It’s like a preposition, which gives Kasra / Zer to the attached word), and the word ألله is مجرور, Then  جر+ مجرور became متعلق   (Related) to the hidden word-  واجب أو ثابت   (Which is called إسم الفاعل قائم مقام الفعل (The verbal noun taken place of the verb).  (Ref.5)

Alif - lam ( أل) in  ألحمد:

Dr. Jamil Ahmad Zafar described in his book:

أداة التعريف هى " أل" على رأى أكثر النحاة “  In view of most grammarians the definite article is" أل" .

 He also said: ألحمد مصدر واللام للجنس أو الإستغراق أى كل حمد من الأزل إلى الأبد أى حمد كان

ألحمد is a verbal noun, and its" أل" is forألجنس (group or class ), or "أل"   is for ألإستغراق  ) To include the entire  group), it means- all praise is due to Allah from eternity( A time which has no beginning) to forever, whatever praise it is”. (Ref.6)

Abu Hayyan Al-Andulusi described in his book:

Abu Bishr Amr ibn Uthman Ibn Qanbar al-Basri ِ As-Sibawayh said:

و"أل" تعرف الإسم فى قولك القوم والرجل   And "أل"    makes noun definite. For example- القوم والرجل the man and the nation. Abu Hayyan Al-Andulusi also described in his book:

أن "أل" على قسمين عهدية وجنسية وأن المعهود على قسمين : معهود ذكرا نحو لقيت رجلا فضربت الرجل  - تريد ألرجل المعهودفى الذكر قبل  ومعهود علما – وهو ما بينك وبين المخاطب عهد فيه                                

"أل" الجنسية هى التى تحدث فى الإسم معنى الجنسية نحو دينار فإذا أدخلت عليه "أل" دلت على الشمول وقوله تعالى " خلق الإنسان ضعيفا ويصح تقديره " وخلق كل إنسان ضعيفا"   

“Indeed "أل"  (“Al”) is of two kinds: 1. عهدية ( Article used to specify the thing or being ) 2. جنسية(Article used to generalize a group/whole class.)  المعهود(The article that specifies something) is of two kinds: 1. Specified based on prior discussion (معهود ذكرا): For example لقيت رجلا فضربت الرجل means- I met a man and then I beat the man. (Here an unknown man is described before, then "أل"   (“Al”) or “The” article is added to the word” Man”   to make it a definite noun.) 2. Specified based on knowledge (معهود علما) that is between you and the addressed person who was specified”.

"أل"   (“Al”) الجنسية (Used to give the meaning of group or class )which creates the meaning of collective noun in a noun. For example, دينار (Dinar), when "أل"   (“Al”) is added to it, it will indicate the meaning of the inclusion of the group. ألدينار means –all Dinnars ) The Almighty says: “The human being is created weak”. It would be correct to say that the original sentence was" وخلق كل إنسان ضعيفا",” And all human beings are created weak. (An-Nisa-28)(Here "أل"   (“Al”)   means “All” (So, "أل" in   ألحمدmeans-“All”) (Ref.7)

References :( المراجع)

1. بدائع الصنائع فى ترتيب الشرائع  – كتاب الصلاة   -Author- Alauddin Abu Bakr Ibn Masud Al-Kasani Al-Hanafi, page 46, Volume-2

2. Raddul Muhtar Alad –Durril Mukhtar Sharhu Tanweeril Absar, renowned as Fatwa Shami, Title of the topic:                            تقديم المؤلف حول البسملة والحمدلة   Author- Muhammad Amin, renowned as Ibnu Abedin, Study, investigation, and commentary made by  Adel Ahmad Abdul Maujud and Ali Muhammad Mu’awez, Special Edition- 2003, Volume-1, Page 77, printed by Darul Kutubil Ilmih, Beirut, Lebanon.

3. تفسير الهداية إلى بلوغ النهاية, Volume-01, page-96, Author- Makki Ibn Abu Talib Al-Qaysi

4. ألكتاب –كتاب سيبوية,pageno-256 ,Author - Abu Bishr Amr ibn Uthman ibn Qanbar al-Basri ِ As-Sibawayh 

5.  التبيان فى إعراب القران Author-Abul Baqa Abdullah Ibnul Husain Al-Akbari.Varified by Saad Kurayyem Al-Faqi, page 7

6. ألنحو القرأنى قواعد وشواهد  - Page-157, Author Dr.Jamil Ahmad Zafar

7. ألتيذيل والتكميل فى شرح كتاب التسهيل, volume-3,Page-220 ,231,232&235

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