I said: This is a weak isnād, as clarified by al-Būṣīrī in "al-Zawāʾid" (56/1) with his statement: "This isnād is weak, Abū ʿAbd Allāh is unknown in his condition, and Bishr was deemed weak by Aḥmad, and Ibn Ḥibbān said: He narrates fabricated reports." Al-Ḥāfiẓ said in "al-Taqrīb": "Bishr ibn Rāfiʿ, a jurist, weak in ḥadīth." Among what strengthens the ḥadīth and testifies to its authenticity is the ḥadīth of Wāʾil ibn Ḥujr who said: and he mentioned it in its meaning. It was recorded by Abū Dāwūd (932) and al-Tirmidhī (2/27) and he deemed it good through the route of Sufyān from Salamah ibn Kuhayl from Ḥujr ibn ʿAnbas from him. I said: This is a good isnād, its men are the men of the two Shaykhs except for Ḥujr ibn ʿAnbas, and he is trustworthy as in "al-Taqrīb." Sufyān is Ibn Saʿīd al-Thawrī, and he was followed by ʿAlī ibn Ṣāliḥ from Salamah ibn Kuhayl with it, and its wording is: "that he prayed behind the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) and he said 'Āmīn' aloud, and he greeted to his right and to his left until I saw the whiteness of his cheek." It was recorded by Abū Dāwūd (933). And its isnād is also good. The ḥadīth indicates the legitimacy of the imam raising his voice with the saying of 'Āmīn,' and this is the view of al-Shāfiʿī, Aḥmad, Isḥāq, and other imams, contrary to Imām Abū Ḥanīfah and his followers, who have no evidence except adhering to generalities that dictate the original rule in dhikr is to lower the voice. This does not suffice in opposition to such a specific ḥadīth in its subject, as is not hidden from the people of knowledge