Section: Regarding "Amin", there are two linguistic forms: shortening the alif (short vowel) and lengthening it (long vowel), with the vowel being light (non-geminated) in both cases. The poet said:
A man of high standing became distant from me when I invoked him: "Amin", so may Allah increase the distance between us. (14)
And they cited for the lengthened version:
O my Lord, do not ever deprive me of her love, and may Allah have mercy on a servant who says "Aminah". (15)
The meaning of "Amin" is: O Allah, respond to me. This was stated by al-Hasan. It is also said: It is one of the names of Allah, the Exalted and Majestic. It is not permissible to use a shaddah (gemination) in it, because it alters its meaning (16), making it signify "those who intend", as Allah, the Exalted, says: {nor those who intend to the Sacred House} (17).
Section: It is recommended that the imam remain silent after reciting the Fatihah for a pause in which he can rest, and in which those behind him recite the Fatihah so that they do not conflict with him during it. This is the school of al-Awza'i, al-Shafi'i, and Ishaq. Malik and the scholars of opinion disliked it. Our evidence is what Abu Dawud and Ibn Majah narrated (18), that Samurah reported that he memorized from the Messenger of Allah (peace be upon him)
(14) The verse is one of the grammatical evidences; it is in: Sharh al-Mufassal by Ibn Ya'ish 4/34, al-Lisan (am n) 13/27, Shudhur al-Dhahab 117-118, and Sharh al-Ashmuni 'ala al-Alfiyyah 3/197. (15) This verse is also one of the grammatical evidences, and its second hemistich is in Amali Ibn al-Shajari 1/259, 375, Sharh al-Ashmuni 3/197, and it is in: Sharh al-Mufassal by Ibn Ya'ish 4/34, al-Lisan (am n) 13/27, and Shudhur al-Dhahab 116. The author of al-Lisan attributed it to 'Umar ibn Abi Rabi'ah, but it is not in his Diwan; Sheikh Muhyi al-Din 'Abd al-Hamid pointed this out in the marginalia of Sharh Shudhur al-Dhahab, noting that some attributed it to Qays ibn al-Mulawwah, known as Majnun Layla. It is in his Diwan 283; see its extraction in the marginalia of page 282. In some of these extraction sources, it is attributed to Yazid ibn Salamah ibn Samurah, known as Ibn al-Tathriyyah. (16) In the original: "yuhill bi-ma'naha" (it makes its meaning lawful), and it is likely: "yukhill" (it corrupts). (17) Surah al-Ma'idah 2. (18) Extracted by Abu Dawud, in: "Chapter: The Silence at the Opening", from the Book of Prayer, Sunan Abi Dawud 1/179. And Ibn Majah in: "Chapter: On the Two Silences of the Imam", from the Book of Establishing Prayer, Sunan Ibn Majah 1/275. It was also extracted by al-Tirmidhi, in: "Chapter: What has been reported regarding the two silences in prayer", from the Chapters on Prayer, 'Aridat al-Ahwadhi 2/51-52; al-Darimi, in: "Chapter: On the two silences", from the Book of Prayer, Sunan al-Darimi 1/283; and Imam Ahmad, in: al-Musnad 5/7, 11, 15, 20, 21, 23.
