and I say: another way to reconcile the narrations is to take the additional part from the two narrations and combine it with the other. This is seen in Saʿīd's narration: "When the imam says 'Āmīn,' then say 'Āmīn.'" The addition is combined with Abū Ṣāliḥ's narration, making the ḥadīth as follows: "When the imam says: * (nor those who go astray) * Āmīn, then say Āmīn." This reconciliation is preferable to the aforementioned one for several reasons. First: it conforms to Abū Yaʿlá's narration, which explicitly states this. Second: it aligns with the ḥadīth principles of taking the addition from a reliable source. Third: it spares us from contradicting the principle indicated by Ibn Daqīq al-ʿĪd. Fourth: it is similar to the saying of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam): "When the imam says 'Allāh hears the one who praises Him,' then say: 'O our Lord, to You belongs all praise,' for whoever's saying coincides with that of the angels will have his past sins forgiven." This was recorded by al-Bukhārī and Muslim and others from the ḥadīth of Abū Hurayrah as well. It is also found in "Ṣaḥīḥ Abī Dāwūd" (794). Just as this text indicates that the follower says the praise after the imam's tasmiʿ, similarly, when he says 'Āmīn,' then say 'Āmīn,' it is a text indicating that the follower's saying of 'Āmīn' is after the imam's. Fifth: it aligns with the system of following the imam, as derived from the saying of the Prophet ﷺ: "The imam is appointed to be followed. When he says the takbīr, then say the takbīr [and do not say the takbīr until he does]. When he bows, then bow. When he says 'Allāh hears the one who praises Him,' then say: ..." This was recorded by al-Bukhārī and Muslim and others from the ḥadīth of ʿĀʾishah and Abū Hurayrah and others, and it is found in the previous source (614 and 618), with the addition by Abū Dāwūd. Just as the ḥadīth indicates that part of following the imam is not coinciding with him in the takbīr, and what..