Warning about an error committed by the praying congregation when the imam says "Ameen."

The Shaykh : On this occasion, it is also necessary to remind people of an error committed by the majority of the congregation praying behind the imam. The imam barely finishes reciting "not those who have earned Your anger, nor those who have gone astray" before the mosque is filled with the sound of "Ameen" before the imam has even begun saying "Ameen." This is, as the scholars say in some contexts, a clear contradiction of the hadith: because the Prophet said, "When the imam says Ameen, then say Ameen," not "When he finishes 'not those who have earned Your anger, nor those who have gone astray,' say Ameen!" No, the second hadith explicitly states this. Therefore, the scholars of hadith and the methods of deriving legal rulings from them state: it is obligatory to combine the hadiths on a single issue with one another, then extract the ruling from their totality, not from an individual one of them. If it were not for the hadith: and we had stopped at the first wording: meaning that the imam does not say Ameen, and indeed some of the early scholars adopted the apparent meaning of this hadith, and they are excused for that. But after Allah, Blessed and Exalted is He, made available to us the imams of hadith, such as Imam Ahmad in his *Musnad*, and al-Bukhari and Muslim in their *Sahihayn*, who gathered the Sunnah from the farthest and nearest corners of the lands, so that the Sunnah came to be juxtaposed with one another, it became easy at that point for us to be closer in jurisprudence and derivation than if a jurist had relied on a single hadith.
Therefore, if we combine these two hadiths and then return to the issue, we arrive at the result that the saying of the Messenger (peace and blessings be upon him): does not negate what has been established as prescribed in another hadith, which is: Likewise, we say that his saying (peace and blessings be upon him): if this hadith alone existed in this chapter, we would have said, as we said earlier regarding the hadith: that the imam does not say Ameen. But when the hadith explicitly stating the prescription of the imam saying Ameen came, we combined one with the other and arrived at a single result: that the follower says Ameen just as the imam says Ameen, but does not precede him with Ameen, as I mentioned earlier. Likewise, if we look at his saying (peace and blessings be upon him and his family): it does not negate that the follower also says "Hear Allah's praise for those who praise Him." Rather, the goal is not to precede the imam, and this goal is fully achieved if we follow the imam.
The imam says, as the first thing he says when he raises his head from bowing, "Hear Allah's praise for those who praise Him." If we say "Hear Allah's praise for those who praise Him" after him, then our saying "Our Lord, to You belongs all praise" comes after the imam has said it. In this way, we have fulfilled the command of the Messenger (peace and blessings be upon him) in his saying: in its generality, absoluteness, and comprehensiveness. Second, we have preserved the Sunnah that we received from the Messenger (peace and blessings be upon him) and do not contradict one prayer with another. The Sunnah that we received from him, as I explained earlier—and with this last word I conclude this answer to this question—teaches us that the Messenger (peace and blessings be upon him) established for us, from Allah, Blessed and Exalted is He, that the transition from bowing is "Hear Allah's praise for those who praise Him," and the standing up from bowing is "Our Lord, to You belongs all praise." If we do not do this, we contradict this Sunnah and contradict the command of the Prophet (peace and blessings be upon him), and we place the second phrase in the place of the first. This is sufficient, and praise be to Allah, Lord of the worlds.