Muslim prayer amen
Meaning of the word "Amen" in Islam
Similarities between religions
Although the beliefs and religious practices of Islam, Christianity and Judaism are different, there are similarities in the prayer of all three Abrahamic religions. For example, the use of the word “amine”.
In Christianity, this word is pronounced “amen,” and it means the prayer formula “so be it.”
In Islam, the same word is used in the same sense, only it differs in pronunciation - “ameen”.
Where does this word come from and what does it mean?
Amin (also pronounced amen, amen) is a word used in all three Abrahamic religions and means an expression of agreement with God's will. The word is believed to come from an ancient Semitic word consisting of three consonants: A-M-N.
In both Hebrew and Arabic, this word means “truthful,” “firm,” and “faithful.” It can be translated into Russian as “truly so,” “indeed,” “it is so,” or “so be it.”
When a believer says “Amen,” he confirms his faith in the truth of the word of the Almighty, confirms his agreement with His will, and also humbly and hopefully awaits an answer to his prayer.
Muslims pronounce the word “ameen” after reading Surah al-Fatiha, as well as in their duas.
Saying the word “Amen” after reading Surah al-Fatihah is one of the sunnahs of prayer. The condition for its recitation is that there should not be a long pause after Surah al-Fatiha. Saying the word “Amin” after Fatiha is sunnah both in a group prayer and in the case when a person performs prayer alone.
This practice stems from the words and instructions of the Messenger of Allah (peace be upon him). He taught his companions to say “Amin” at the end of Surah al-Fatiha: “If the “Amin” of a person coincides with the “Amin” of the angels, Allah will forgive his previous sins.” (Bukhari)
In the Hanafi madhhab, in all prayers, “Amin” is pronounced silently.
There is a number of evidence in favor of this opinion, reported by the companions of the Messenger of Allah (peace be upon him) and early scholars.
Wa'il ibn Hujr (may Allah be pleased with him) said that he performed namaz with the Messenger of Allah (peace be upon him), who, having reached the words “Goiril Magdubi alayhim wa lad dollin,” said “Aamiin”, lowering his voice.
Abu Wail reports that Ali, Abdullah ibn Masud and Umar bin Khattab (may Allah be pleased with them) did not recite Bismillah in prayer. ", "Auzu bills. ” and “Aamiin” out loud.
When reading dua on their own or in jamaat, Muslims often pronounce “ameen” out loud and there is nothing in this that contradicts the Sunnah. Also, if you say “Amin” in a whisper or to yourself.
WHAT IS IT PREFERABLE TO SPEAK “AMEN” TO YOURSELF OR OUT LOUD?
We are not exaggerating if we say that the issue at hand is one of the most common issues of disagreement among Muslims. Of course, our question was not posed exactly in this formulation. And it was put like this: “Is “Amen” pronounced out loud in prayers or not?” In fact, all our scholars, the founders of the madhhabs, our mujtahids were unanimous in one thing: “Reciting “Amen” after Surah “Fatiha” in prayer is sunnah.” However, when it comes to the question of whether it is better to say “Amen” silently or out loud, they took two paths.
Some of them, including the ulema of the Shafi'i and Hanbali madhhabs, noted that it is preferable to say “Amen” out loud.
Another group of our ulema, in particular the scholars of the Hanafiyya and Maliki madhhabs, noted that it is preferable to say “Amen” to oneself.
In the hadiths transmitted from the Prophet sallallahu alayhi wasallam, evidence was found in favor of the correctness of both of these actions. Subsequently, each side presented its own arguments to explain why they accepted the chosen form of pronunciation. At the same time, they also expressed their thoughts regarding the arguments of the other side. Whether today's dissenters are aware of these reasons and arguments or not is unknown. But one thing is known - they created disagreements on these issues. And now, even when all the troubles have already happened, asking for help from Allah, we hope, there will still be only benefit in trying to understand what really happened.
Before starting to consider this topic, I would like to express my respect both to those who, according to the madhhab, of which your humble servant is a follower, say “Amen” in prayer to themselves, and to those who, when performing prayer, say “Amen " out loud. In particular, I express my deep respect to our righteous ulema ancestors who performed ijtihad in this matter.
We are absolutely far from intending to express here any inappropriate opinions or judgments regarding these honorable and dear people. For, if their ijtihad was correct, then they deserved and took with them a double reward; if it was incorrect, then they took one reward. It is our duty to show respect to our ulema of the past.
ARGUMENTS FOR THE PREFERENCE OF SPEAKING “AMEN” OUT LOUD AND DISCUSSION OF THEIR POINT OF VIEW
Now let us present the arguments of those who claim that after reading Surah Fatihah in prayer, “Amen” should be said out loud. The most famous supporters of this opinion, as mentioned above, are the followers of the Shafiyya and Hanbaliyya madhhabs. In our ancient books, as supporters of saying “Amen” out loud, they are also mentioned first. And when we write “affirming the preference of saying “Amen” out loud,” then first of all we mean both the Shafi’ites and the Hanbalites, as well as some others, in addition to them.
First argument:
Narrated from Abu Hurayrah to Radiyallahu Anha:
“The Messenger of Allah sallallahu alayhi wasallam said:
- When the imam says “goiril-magzubi alayhim valaz-zoolliin,” say “amen.” And truly, the one whose word coincides with the word of the angels, his past sins will be forgiven.”
Narrated by Imam Bukhari.
The Shafi'ites, Hanbalis and their like-minded people say that in this hadith the Prophet Sallallahu Alaihi Wasallam commands us to say “Amen” after the Imam. On this basis we must say “Amen.”
And those who consider it preferable to say “Amen” to themselves, and these are mainly Hanafis and Malikis, say: “It is absolutely correct that it is necessary to say “Amen” and therefore we also pronounce it. But in the noble hadith there is no command that “Amen” should be pronounced out loud! Therefore, you cannot use this hadith as an argument for saying “Amen” out loud.”
Indeed, this hadith can serve as an argument for both sides.
Second argument:
Abu Musa Ash'ari radiyallahu anhu said:
“Truly, the Messenger of Allah (sallallahu alayhi wasallam) gave us a khutbah, explained to us our sunnah, taught us our prayers and said: “When you perform prayer, stand in a row, let one of you be your imam.” When he says takbir, you will also say takbir. When he says “goiril-magzubi alayhim walaz-zoolliin,” say “amen,” Allah will accept.”
Narrated by Muslim.
The parties express judgments about this noble hadith as they did about the first hadith. When it comes to the conclusion, it turns out that there is no statement about saying “amen” out loud. In fact, given the fact that silent pronunciation is the basis, and aloud pronunciation is not specifically stipulated, the statement of those who are in favor of “the preference for saying “Amen” to oneself” prevails.
Several other similar hadith transmissions are also given. Although some phrases differ in them, the overall meaning is identical.
Third argument:
Those who affirm the preference of saying “Amen” out loud also mention another hadith below, where the Prophet salAllahu alayhi wasallam said “Amen”.
Narrated from Wa'il ibn Hujr al-Hazrami to Radiyallahu Anhu:
“I saw the Messenger of Allah (sallallahu alayhi wasallam) freed after prayer. I saw His face from this side and from that side. And he read “goiril-magzubi alayhim valaz-zoolliin”, then said “amen” in a drawn-out manner. I think he only did it to teach us."
Narrated by Hafiz Abu Bishr ad-Dawalibi.
The opposite side (those who are in favor of saying “Amen” to themselves) argues that this and other similar hadiths are about how the Messenger of Allah (sallallahu alayhi wasallam) said “Amen” when performing namaz as an imam. And therefore, this cannot be a basis for the assertion that those who perform namaz behind the imam’s back should also say “amen” out loud. In addition, this hadith says that the Prophet sallallahu alayhi wasallam said “drawn out”, but not “loudly”. Usually, the imam pronouncing phrases in prayer in such a way that it is audible to those who are in close proximity to him is not considered to be spoken out loud. For, as it is reported in many sahih (authentic) hadiths, the Messenger of Allah sallallahu alayhi wasallam in Zuhr prayers pronounced some verses in a whisper so that they could be heard by those who stood close to him. Meanwhile, everyone knows that in the midday prayer, Zuhr Qiraat is not performed out loud.
Further. In another transmission of the same hadith, Imam Ahmad, Abu Dawud at-Tayalusi, Abu Ya'la al-Musili, Imam Dara Qutni and Imam Hakim cite the phrase: “When the Prophet salAllahu alayhi wasallam reached the “goiril-magzubi alayhim walaz-zoolliin”, he said “Amen”, lowering his voice . This means that it was a prayer in which the verses had to be read out loud and the Messenger of Allah sallallahu alayhi wasallam, having completed reading Surah “Fatihah” out loud in a full voice, lowered his voice when pronouncing “Amen” so that only those who were in the first could hear it rows. In addition, using as evidence the words of Wail ibn Hujr al-Hazrami radiyallahu anhu: “I think that he [the Messenger of Allah sallallahu alayhi wasallam] did this only to teach us ,” they note that the Prophet sallallahu alayhi wasallam if and said “Amen” out loud, then only for teaching Muslims. The fact is that Wail ibn Hujr al-Hazrami radiyallahu anhu, one of the powerful people of Yemen, having heard the news of the Prophet salAllahu alayhi wasallam, arrived in the Radiant Medina to meet him. Having accepted Islam, he studied with the Prophet sallallahu alayhi wasallam for a week, including learning how to perform namaz, and then returned to his homeland. Subsequently, he told about everything he saw and heard in connection with that week's stay.
Most importantly, as mentioned above, the Hanafis claim that even if the Prophet salAllahu alayhi wasallam said “Amen” out loud, he did so while in imamism, and what does this have to do with saying “Amen” out loud by the rest of the Muslims in the community?
Apparently, this is why today even those who in their actions are guided by the rules “why do we need fiqh when there is sunnah” do not cite the above-mentioned hadith in disputes in favor of saying “Amen” out loud.
Sayyid Sabik in his book “Fikhus Sunnah” writes the following: “The pronunciation of “Amen” after the surah “Fatiha” by those performing namaz is sunnah. In jahriyya prayers (verses are read aloud), “amen” is pronounced out loud, and in sirriyya prayers (verses are read silently), “amen” is said silently. As reported from Nuaima al-Mujmir, he said: “I performed prayer behind Abu Hurayrah’s back, he said: “Bismillahir Rahmanir Rahim,” then read Surah “Fatiha,” and when he came to the words “walaz-zoolliin,” he said “Amen.” " And the people also said “Amen.”
One of the ulema of hadith studies, Nasiruddin Albani, who himself acts in the same way as Sayyid Sabik, refutes these arguments, arguing that they are brought out of place, since in the mentioned tradition it is not noted that the word “Amen” was pronounced out loud. And perhaps the narrator of the story stood close to the imam and heard the “Amen” spoken in a whisper.
Sayyid Sabik then quotes: “When Ibn Zubair and those with him said Amen, a loud voice was heard in the mosque.”
In response, Nasiruddin Albani writes the following: “There are no other works, besides this, indicating the pronouncement of “Amen” out loud in prayer by muktadiyas. And this cannot serve as evidence, since it does not go back to the Prophet sallallahu alayhi wasallam. Indeed, many hadiths have been transmitted about how the Messenger of Allah sallallahu alayhi wasallam said “Amen” out loud. However, none of them says that his companions, standing behind him in prayer, also said “Amen” out loud.”
Sheikh Nasiruddin Albani, in continuation of his words on this issue, notes that Imam Shafi'i also subsequently returned to the fact that it is preferable to pronounce “Amen” to oneself and in his book “Umm” he wrote: “I do not like it when they pronounce it (“ Amen”) out loud."
And this indicates that the most important person among those who argued that “Amen” should be pronounced out loud, subsequently, having become familiar with other arguments and arguments, abandoned his original statement.
We would also like to especially emphasize that all the hadiths that are often mentioned today, the legends about the words “Amen” spoken out loud and filling the mosque, were classified by muhaddith scholars with a detailed description into the category of zaif (“weak”).
Although we have outlined all the arguments in general terms, the ulema of the past have made a detailed analysis of the issue, citing each hadith transmission. Even in cases where the texts turned out to be equivalent, they found out which of the transmitters was more reliable, and thus came to the conclusion that “it is best to say “Amen” to yourself. Those who have the opportunity can refer to specialized literature.
ARGUMENTS FOR THE PREFERENCE OF SPEAKING “AMEN” TO YOURSELF
As mentioned above, this point of view is defended mainly by the Hanafis. Now let us present the arguments of the Hanafi ulema. First of all, it should be noted that the Hanafi ulema did not seek to induce people to follow only their opinion, as some people claim. For each position they tried to provide clear evidence from the Quran and Sunnah. Or rather, they tried to convey to ordinary believers provisions that were supported by arguments from the Quran and Sunnah. We can verify this with the examples below.
First argument:
“Amen” is a word of prayer. It literally means “accept,” that is, “accept the prayer, request.” Allah Almighty has had the pleasure of informing us about how one should make a prayer—say a dua—in Surah “Araf”:
“Pray to your Lord humbly and secretly. Verily, He does not love transgressors!” (verse 55).
Therefore, if we begin to say “Amen” to ourselves, we will thereby follow this verse.
Second argument:
Everyone knows that the word “Amen” is not from the Quran. Moreover, it is not an Arabic word. And the phrase “auzu billahi minash shaitanir rajim” is from the Quran. And Allah Almighty has prescribed wajib (obligatory) to pronounce this phrase before reading the Quran. Nevertheless, during prayer we say “Auzu billahi minash shaytanir rajim” to ourselves. So why then should we say the word “Amen” out loud?!
Third argument:
It is narrated from Hassan to Radiyallahu Anhu:
“Samura ibn Jundub and Imran ibn Husoin radiyallahu anhuma indulged in memories. Samura ibn Jundub radiyallahu anhu said that he remembered two saktas from the Prophet sallallahu alayhi wasallam: while reciting takbirul ihram and freeing himself from pronouncing “goiril-magzubi alayhim walaz-zoolliin”. Imran ibn Husayn radiyallahu anhu rejected this. Then the two of them wrote Ubayy ibn Kabu radiyallahu anhu. The answer told them: “Truly, Samura remembered.”
Narrated by Abu Dawud.
Consequently, the Messenger of Allah (sallallahu alayhi wasallam) usually made short pauses both after the takbir before the start of the prayer, and after the qiraat of Surah Fatiha. And as it turned out, this truth was confirmed by venerable companions in the polemics on this issue.
To confirm their statements, Hanafi ulemas cite several more legends that are close in meaning to this hadith.
Fourth argument:
Narrated from Abu Wa'il to Radiyallahu Anhu:
“Ali and Ibn Mas’ud did not say out loud either “Bismillahir Rahmanir Rahim”, or “Ayuzu billahi...”, or “Amen”.
Narrated by Tabarani.
The fact that such knowledgeable companions as the venerable Ali and Abdullah ibn Mas'ud radiyallahu anhuma, who were always close to the Prophet salAllahu alayhi wasallam, said “Amen” to themselves, is considered a weighty argument. Another legend claims that the venerable Umar radiyallahu anhu also said “Amen” to himself in prayer.
The Hanafi ulema also cite other traditions with exactly the same meaning, but with the mention of the names of other companions.
Fifth argument:
Namaz is considered the most famous and most widespread of the worships of Allah. The Prophet salAllahu alayhi wasallam regularly performed five prayers as part of the jamaat (community) from the day the prayer was declared fard. Every prayer of the Messenger of Allah (sallallahu alayhi wasallam) was closely watched by thousands of people. And if it were preferable to say “Amen” out loud, then the Prophet sallallahu alayhi wasallam would have said this clearly and then there would have been no doubt. Meanwhile, there is no other evidence other than the traditions that the Messenger of Allah sallallahu alayhi wasallam, being an imam himself, with the intention of teaching others, pronounced “Amen” so that it could be heard by the companions standing in the front row. Moreover, there is not a single hadith transmission where it is reported that people who followed the imam in prayer said “Amen” out loud.
Dear reader! We have very briefly outlined the statements of the ulema of the past on the question: “Which is correct and preferable - saying “Amen” out loud or silently?” We also cited the opinions of two ulemas from among our contemporaries on this matter. Now the question naturally arises: was it worth re-raising this issue, which was so carefully discussed in the past? Of course, when an issue is brought to the attention of the public without first thoroughly studying it, unpleasant situations are sure to arise.
From the book Disagreements: Causes and Solutions. Sheikh Muhammad Sadiq Muhammad Yusuf.
The word amen - what does it mean in Christianity and Islam, history of origin
The most intimate conversation is a conversation with God. After all, it is in prayer that we open ourselves to Him in everything. We tell the Almighty both good and bad, ask for forgiveness or help, make promises. Regardless of the composition of our prayer, it always ends the same way - with the same word amen.
At first glance, all world religions seem to us completely different from each other. But recognizing their origins, we understand that the peoples of all religions have a divine principle. Their origins are intertwined with thin threads that not everyone is able to see. Such a thread is the word we all know. Amen - what does it mean when Christians or Muslims say it at the end of prayer? How did it appear in all world religions and what was its beginning?
Amen and hallelujah
In Old Testament worship, “amen” and “hallelujah” have been present since ancient times. They were exclaimed by the people of Israel listening to the Levitical priests. Christian worship was formed on the basis of synagogue Jewish, therefore an important liturgical term was borrowed by Christians without spelling and semantic changes.
According to Professor M. Skaballanovich, “amen” and “hallelujah” are the only Hebrew words that “the hand of the translator did not dare to touch.” They remained “in the same sounds” in which they were “inspired by God Himself.” It’s just that “hallelujah” is pronounced at the most important moments of the Liturgy, before reading the Gospel, after Communion. And all because the exclamation is translated as “Praise the Lord!”
What is amen
The word amen is found in all world religions; perhaps this is precisely the key that unites the religions of millions of different people. How and when did it happen? What is its origin?
Origin of the word
It came from Hebrew, and its pronunciation in our language has hardly changed. In ancient times it sounded like "Amen" (with the emphasis on the second syllable). It is interesting that, for example, Catholicism has slightly changed this word - their priests and believers pronounce it, placing the emphasis on the first syllable.
Translated into Russian, the word amen means “so be it” (Jeremiah 11:5).
It was borrowed from Jewish Old Testament texts, passed into the Greek and Latin translations of the New Testament, and then into the Russian language practically unchanged.
In Hebrew it has the same root as the terms meaning:
History of appearance
This liturgical term first appears in the Old Testament - in the 1st Book of Kings, Benaiah said “Amen” to the anointing of King Solomon at the command of the old and sick David. Vanya called on the will of God for the king’s decision. With one word, he seemed to seal Solomon's reign (1 Kings 1:36), confirming God's approval.
This exclamation, being short, had a greater impact than the last words of the prayer, and was often used in various kinds of oaths. In the divine services of antiquity (VI-IV centuries BC) it was already a response exclamation of believers to the prayer calls of priests. And in the New Testament it is repeated more than 115 times, and in almost half of these cases it is used in a different meaning: at the very beginning of the narrative, without any connection with the previous text.
In conspiracies
If “amen” is used so often in prayers, then why is it also found in conspiracies? It would seem that the church does not approve of the activities of healers and sorcerers. We find an explanation in the monograph “Spell Texts as Monuments of the “Prophetic, Magical Word” by L. Shipanovskaya.
The texts of conspiracies have a dual origin. On the one hand, they are folklore. On the other hand, they retain elements of medieval apocryphal literature. The author includes “Amen”, mention of the Heavenly King and the Most Holy Mother, characteristic prayer addresses (Our Father, Lord God, Lord Jesus Christ), quotes from many canonical prayers (“We thank you our God”, “Glory to the Father and the Son and Holy Spirit") and liturgical rituals (washing, sprinkling).
Conspiracy, like prayer, refers to the manifestations of magical speech functions. The ending of the conspiracy necessarily contains the so-called “fix” - a phrase that consists of a magic formula. The formula of the spell text almost always contains “Amen”, which is repeated three times. The same threefold use of “amen” is found in prayers.
Meaning of the concept
The word amen signifies acceptance of the prayer in which the congregation participates and their hope that their requests and pleas will be heard. Therefore, this exclamation is heard at the end of the main prayer.
The meaning of the word amen in Orthodoxy has several meanings:
People who come to a sermon often repeat it after the priest in order to indicate that they understand the words spoken and agree with them. The mentors claim that it is not at all necessary to join the prayer out loud during the service, because the main thing is that you feel it, offer your gratitude, your request mentally to God.
Application of the word
There are several uses of this concept. Let's consider in what cases and where this word is used.
At the end of the prayer
As a “point” when reading prayers, sermons, sacred texts.
Moreover, it does not matter where exactly this prayer is heard - under the arches of a church or in a home environment, and who reads it - a priest or an ordinary person. All known prayers end with this word: “Our Father”, “Creed”, prayers for the coming sleep. By the way, in some of these prayers it occurs not only at the end, but also in the center, after certain phrases, such as “Now, ever and ever.”
In Holy Scripture
Exists also within Scripture. There it serves as confirmation (strengthening) of the truth of everything written.
In the Old Testament it is used to approve learned law or to confirm oaths. Revelation of St. Apostle John the Theologian says: “Thus says the Amen” (Rev. 3:14). As you can see, in this case it is one of the names of God. The same meaning is found in the Book of the Prophet Isaiah. Sometimes in the texts of Holy Scripture it is used twice in order to increase expressiveness. For example, in the Gospel of John there are quite a lot of repetitions - “truly, truly.”
In the Greek copy of the Gospel this expression sounds like amen, amen. By this the Lord emphasizes the truth of his statement. Since Orthodox worship was based on the Jewish synagogue, this became the reason for its borrowing into Slavic languages.
Most often, this is a sign of the end of prayer. In this situation, it is used as a “seal”, a spiritual “brace”. By pronouncing it, the believer seems to say: I agree with everything said and firmly believe that my words and appeal are true.
Used to maintain communication between the priest and the congregation. After all, we come to the service not to stand and light a candle, but for the sake of common prayer. But if in Catholicism all parishioners are given books with psalms, which they collectively sing during the service, then in Orthodoxy the Liturgy is conducted by clergy, and the parishioners mentally join the service at the end of the prayer with phrases, the main one among which is such a “seal”.
Other options
There are other uses besides religious ones. For example, in folk magic rituals it is used as a final spell, which should scare away evil spirits and complete the ritual or conspiracy. In simple everyday speech they use “amen” when they speak sarcastically about the ending of some matter.
Name of God
Typically, “amen” is exclaimed at the end of most prayers and sermons, the biblical text, and when reading the Creed. It is considered an unchangeable and integral liturgical formula of worship. Present in the Bible to enhance the truth of God's revelations. In such semantics, the Apostle Paul and Christ himself pronounced “Amen”: “For truly I say to you...”.
“Amen” is pronounced not only at the end of the prayer. It is also used at the beginning of a phrase. For example, “Amen I say to you” - “Truly I say to you.” And in the Apocalypse and the Old Testament Book of Isaiah it is used as the name of Christ. Thus, in John the Theologian we read: “Thus says the Amen, the faithful and true witness.”
Translation in different languages
No matter how paradoxical it may be, in completely different languages amen sounds almost the same, or at least so similar that without being a native speaker, you can recognize it. Based on this, you might think that it should be translated the same way, but this is not so.
Translations from different languages:
- In Hebrew it is adopted from the Jewish writings of the Old Testament. It passed into languages completely unchanged: Greek, Latin, and then Russian. In Hebrew it is considered to be the same root, having a common meaning with the words: reliable, solid, believe. Amen has a composition of three letters and is the root part of many words, including: Lechaamin - believe, Emunah - faith, Aminut - reliability, Emun - fidelity. According to the Rashi dictionary, amen is translated as: “truth”, “so be it,” and amin is “trustworthy.”
- The same root has the same meaning in Arabic and Aramaic.
- Some experts believe that it is a slightly modified term aum and om. What is aum? Aum and om are now used in most mantras. Sometimes they are their only component. This is the most recognizable Hindu symbol. This is the sound of the upper chakra of svadhisthana, which is responsible for the connection of a person with the Divine principle. Aum represents the primordial sound, God himself. This is the highest mantra that accompanies the birth of the world. Indian spiritual sciences say that God created sound, and then this “sound” became the basis of our universe. Each letter of the term symbolizes masculine, feminine and neuter gender; as well as time: past, present and future. And of course, the Creator, who has no time frames. Aum also means the knowledge of one's own self, the consciousness of the co-divinity present in every person. Many linguists are sure: amen is a modified aum.
Meaning in religion
The formation of Orthodox worship on the basis of the synagogue Jewish service led to the borrowing of this term as an important liturgical one. Already during the time of Justin (Justin) the Martyr (mid-2nd century), it was pronounced by people after a prayer, which the primate read loudly (First Apology, 65, 67).
In a broad sense, Christianity interprets this word as a verbal seal. It expresses the responsibility of the sons of God before their Creator and gives faith that they will be heard. (In ancient times, the exclamations of those performing the service were answered by the believing people, who at that time participated in the service, and not by the choir, as at present).
In Christianity
At the end of the prayer or exclamation of the clergyman, a cry of all those present is heard. Thus, parishioners make the sign of the cross, join the pastor who is leading the service, and confirm their acceptance and understanding of the essence of the religious texts being spoken. By this they testify to their agreement and (ideally) understanding of the meaning of the words of the prayer they are saying.
In addition, amen expresses the correlation between the ministries of the priest and the people, creating a dialogue during the service, and linking the primate and the “people of God” led by him into one organic whole.
But in Orthodoxy, priests always explain that the main thing is sincere, conscious prayer, and not formal joining to a common spiritual action. So Jesus Christ instructed his disciples: it is important to have pure and good thoughts, which will certainly be rewarded with grace.
This is the most used word in Orthodox worship. In certain parts of the Holy Scriptures it is mentioned in double form, which enhances the significance of the sacred text. It is interesting that the anchor word “amen” is the final word in the narrative of the Christian Bible.
In Islam
In the Muslim world, it is customary to pray by saying it during namaz (daily obligatory prayer), as well as reading the first sura, that is, a chapter of the Koran. Pronouncing it among Muslims after the words “Walad-dallin” is the sunnah of the prophet. In Islam, it is believed that if the person listening also recites it, it will be a virtue for him.
Abu Hurayrah conveys to us the following words of the prophet: “When the imam says: “Walad-dallin,” say Amen. If someone says this and it coincides with the time when the angels pronounce it, then that person will be forgiven all his past sins.”
Islam interprets this concept as follows: Accept our words. Ali Haydar wrote notes in the margins of his holy Qur'an: "The Prophet said Amen and raised the tone of his voice after he said 'Walad-dallin'." Sheikh Zadeh's interpretation says: "Amen" does not belong to the Qur'an. It should be pronounced after the words "Walad-dallin", with a short pause after the letter "Nun" in order to show that it is not part of the text of the Qur'an.
An innovation is the writing of the word Amen in the copy of the Qur'an. This is prohibited.
As Abu Maysara says: “Jabrail listened to the prophet read the Koran, when he reached the words “Walad-dallin”, Jabrail said: “Say Amen!” And the Prophet spoke! One of the companions of the prophet Abu Zuhairi Namiri, seeing a man making dua, said the following: “End your dua with the word “Amen.” After all, it is like a seal placed on a page.”
After that, he added: “Shall I tell you the news regarding this matter? One evening, the Prophet (peace and blessings of Allaah be upon him!) and I went to a man who was making dua very persistently. The Prophet listened to him and then said: “If he puts a seal in his dua, he will thereby commit wajib.” One of the community asked: “What will he use to stamp it?” To which the Prophet (peace and blessings of Allaah be upon him!) replied: “The word ‘Amen’, because with it he will do what is necessary for his prayer to be accepted.”
