The discussion regarding the timing of the follower saying "Ameen" behind his imam.

The Shaykh : I seek His forgiveness and we seek refuge in Allah from the evils of our souls and from the bad of our deeds. Whom Allah guides, there is no one who can misguide him, and whom He leaves to misguide, there is no one who can guide him. And I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His messenger. As for what follows,
Indeed, the best of speech is the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him and his family), and the worst of matters are their innovations, and every innovation is a religious innovation, and every religious innovation is misguidance, and every misguidance is in the Fire. After that, Imam al-Bukhari and Muslim narrated in their authentic collections from the hadith of Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him and his family) said: In this hadith, there is a command regarding a legal ruling and an explanation of the reward for one who obeys this noble Prophetic command, which is his saying (peace and blessings be upon him): The commentators of this hadith differed in explaining the intended meaning of this noble Prophetic command. Some held that the meaning is: when the imam begins saying Ameen, you should begin saying Ameen with him. That is, they understood that the intent of the hadith is that the follower should synchronize his Ameen with the imam's Ameen, saying Ameen with the imam at the same time. Others held that the intent is that the follower's Ameen should come after the imam has finished his Ameen. And some made a distinction without any basis, saying that whoever is close to the imam should synchronize with him, and whoever is far from him should delay and follow up with his Ameen after the imam's Ameen. What became clear to me after reflecting on these different opinions regarding this authentic hadith over a long period of years is to prefer the second opinion, which is that the follower's Ameen should come after the imam's Ameen. First, because the apparent meaning of the hadith does not indicate anything other than this, where he (peace and blessings be upon him) said: It is known linguistically and legally that it is not permissible to resort to the figurative meaning unless the literal meaning is impossible and cannot be interpreted or understood. Only then is one to resort to the figurative meaning and leave the literal one. This condition is absent here, because it is clear that it is easy: when the imam says Ameen, the follower says Ameen. Therefore, it is not appropriate to interpret the text contrary to the literal meaning as figurative, because the default is the literal meaning. This is one point. A second point is that his saying (peace and blessings be upon him): is on the same pattern as his saying: and on the same pattern as his saying: All these texts indicate that what the follower is commanded to say is only after the imam has finished what he was commanded to say. Therefore, based on this hadith, the follower should not say "Allahu Akbar" with the imam, but rather wait for the imam to finish his takbir, and then he should immediately begin his takbir. Likewise, he does not bow until the imam has engaged in bowing, and the follower does not prostrate until he sees that the imam has engaged in prostration, despite the long distance between the imam's prostration and the follower following the imam in prostration. As came in Sahih Muslim from the hadith of al-Bara' ibn 'Azib (may Allah be pleased with him), who said: "When we prayed behind the Prophet (peace and blessings be upon him and his family), none of us would raise his head from bowing until he felt that the imam—or the Messenger (peace and blessings be upon him)—had placed his head on the ground in prostration." This hadith in particular, and the previous commands in general, confirm that the Sunnah and the plan that the follower should follow with the imam in his dhikr and his recitations is not to synchronize with him in them, but to follow him. And he (peace and blessings be upon him) confirmed this by his saying: meaning to follow him. So your saying "Allahu Akbar" with him is not following him, but rather synchronizing with him. And so it is with all the pillars. And finally, your saying Ameen with the imam is not following him, but rather synchronizing with him. So his saying (peace and blessings be upon him): This is the second point. The third point is that if there are two opinions in interpreting this hadith, as we have mentioned, there is no one who says it is permissible for the follower to race ahead of the imam in saying Ameen. And this racing ahead is occurring—I do not say in Syria, but perhaps in the entire Islamic world, if it is correct to compare the absent with the present. I have gone to many countries... for example, Jordan, in the Hijaz, in Saudi Arabia generally, in Egypt, in Morocco, and finally in Britain, where all the Muslims there race ahead of the imam in saying: "Ameen" Even the supporters of the Sunnah, in the heart of the Sunnah in Egypt in Cairo, fall into this deviation. And even in this place, the imam hardly finishes saying: before the followers race ahead to say Ameen before he finishes the elongation due to the pause, and before he takes a breath so that he can say Ameen. No one says this racing ahead is permissible at all... I take this observed reality as a third proof for preferring the opinion we are in the process of preferring... It cannot be achieved except with great difficulty, and only for a very, very few of the worshippers, namely those who follow the imam verse by verse. And this is, of course, not a characteristic of the majority of worshippers. When the legal principles include what is called the principle of blocking the means to harm, the wisdom of legislation then requires preferring the second opinion over the first opinion. Because adopting the first opinion, i.e., synchronizing the follower's Ameen with the imam, exposes the follower to racing ahead of the imam in advance, from one side, and this is the racing ahead, and advance in the beginning and advance in the ending. That is because the imam says Ameen on the pattern of how he was reciting; if he was reciting quickly, he does not elongate himself and his voice with Ameen. And if he was reciting as Allah the Exalted commanded in His saying: then if he said, for example: he would elongate it for six counts, so he would say Ameen while he is beginning... the followers would have finished, so they raced ahead of the imam in a race that hardly any knowledgeable Muslim would say is permissible. If the worshippers are taught this opinion which the apparent meaning of his saying (peace and blessings be upon him) indicates, then a barrier is placed between them and their racing ahead of the imam, the racing ahead which many texts prohibit the follower from deviating from the imam and racing ahead of him. How is it when he says explicitly: This is the first point I wanted to point out from this hadith. And the other thing is that this.