Sulaimaan Bin Musa Rh. Muhaddiseen ki Nazar me.

Sulaimaan Bin Musa Rh. Ad-Dimishqi Fuqaaha aur Muhaddiseen ke Nazdeek Zaeef, Munkar ul Hadees, Muztarib ul Hadees Qism ka raavi hai.

Unke bare Muhaddiseen ke Aqwaal Mulaaheza Farmaaye :

1 – Imam Bukhari Rh. Farmaate hai ke Munkar ul Hadees hai. (Elal e Tirmizi Kabeer : Safa 257, Hadees no 473)

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2 – Imam Abu Haatim Rh. Farmaate hai ke Sach-chayi uska Mahel hai aur Uski Baaz Hadeeso me Isteraab hai. (Al Jarah Wa Ta’adeel : Jild 4 : Safa 142, Raqm no 615)

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Seene pe Haath Bandhne ki Riwayat Zaeef Hai.

Hazrat Wail bin Hujar (raz.) se marwi Seene per Hath baandhne waali Hadees ke Raavi Muammal bin Ismaeel Za’eef hain.

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Unke Hafzah me Kalaam hai ke Wo Kaseerul Khata’, Kaseerul Ghalat (Yani bohat zyadah Khata wa ghaltiya karne waale) aur Saeeul Hifz Raavi hain..

Aur Ghair Muqallideen ke Peishwa Nasiruddin Albani Seene per hath baandhne waali is hadees per apni Raai peish karte hain ke, “Iski Isnad Za’eef hai kyonke Muammal Jo Ismaeel ka beta hai wo Saeeul Hifz (Bura Hafzah wala) hai.”

Phir Jamati Ta’sub se Maghloob ho kar Gol mol baat karne lage. Phir aagey likha ke, “Lekin Ye Hadees Sahih hai kyonke Ma’ne ke lihaaz se ye Kuch Turq se aayi hai.” [Sahih Ibne Khuzaymah 1/243]

Lekin Haqeeqat to ye hai ke Ye hadees mere ilm ke mutabiq is rivayat ko mila kar kul 11 turq se marwi hai aur inme se 10 turq me lafz ALAA SADRIHI yani Seene per maujood Nahi hai. sirf Muammal ki rivayat me Ye izaafah maujood hai aur wo akele hain.

Albani ne Muammal ka Zaeef hona to Tasleem kar liya hai magar Saeeul Hifz Jo ke Jarah mufassar hai aur Jarah Mufassar hone wale raavi ki rivayat kis tarah Saheeh ho jati hai iska khulasah nahi kiya aur Na hi iske Turq bayan kiye jisme lafz Alaa Sadrihi aaya ho..

Firqa Naam Nihaad ahle hadees ke Andhay Naam Nihaad Muhaqqiqo se Guzarish hai ke Usoole hadees se humein wo Usool dikha dein Jisme sirahat ho ke Kaseerul khata aur Kaseerul Ghalat aur Saeeul Hifz Raavi ki rivayat Hasan ya Saheeh hoti hai..??

Aur sath hi Ye Usool bhi dikha dein ke Kaseerul Khata, Kaseerul Ghalat aur Saeeul Hifz Raavi agar Munfarid ho to bhi uski rivayat Hasan ya Sahih hoti hai..?

Mard Naaf (Navel) Ke Neeche Hath Baandhe Qur’an-E-Kareem Se Mai Zubair Ali Zai Kazzaab Ki Dhoke Baaziyo’n Ka Khulasah.

Bismillahir Rahmanir Raheem

Allah Ta’la ka Irshaad-e-Giraami hai: “Namaz parhiye Apne RABB ke liye aur Qurbani kijiye.” [Surah Al-Kausar: 2]

فَصَلِّ لِرَبِّكَ وَانْحَرْ

 TAFSEER: Abu Bakar Al-Asram »»► Abul Waleed At-Tayalisi »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Uqbah bin Sah’ban farmate hain ke, Unhone Hazrat Ali (raziallahu anhu) se suna ke Wo Allah Ta’la ke is Farmaan (فَصَلِّ لِرَبِّكَ وَانْحَرْ) ki Tafseer karte hue farmate hain: “(Namaz me) Daayei’n hath ko Baayei’n hath per Naaf ke neeche rakha Jaaye.” [Sunan Al-Asram Ba-Hawala At-Tamheed 8/164]

ابو بکر الاثرم قال حدثنا ابو الولید الطیالسی قال حدثنا حماد بن سلمة عن عاصم الجحدرى عن عقبة بن صهبان سمع علیا یقول فی قول الله عزوجل (فصل لربك وانحر) قال هو وضعاليمينی على الیسری تحت السرۃ۔

AITRAZAAT AUR UNKE JAWAABAAT:

Ghair-Muqallid (Naam Nihaad) Ahl-e-Hadees Zubair Ali Zai Jo Is daur ka bohat bada KAZZAAB (Jhoota) Shaqs ma’loom hota hai. Maslaki Ta’sub me Itna Andha ho chuka hai ke Asma’ Ar-Rijaal me Apni Manmaani chala kar Rasoolullah (sallallahu alaihi wa sallam) ki Wo Ahadees Jo Ahnaf ki Dala’il banti hain, Unko Shaheed karna Iska Mehboob Mashghala’h hai.

Ye Haqeeqat hai ke Aam Logo’n ko har har Kitab tak Rasaayi Hasil nahi hoti. Chunancha Zubair Ali ne Iska Khoob Faydah uthaaya aur JHOOT ke sahaare Aam Logo’n ki ZEHAN SAAZI (Brain Wash) ki hai.

Hazrat Ali (raz.) se marwi Is Hadees ki Sanad ke Tamam Rijaal [Bukhari wa Muslim]ke Rijaal hain sivaaye Aasim Al-Jahdari (rah.) ke aur wo bhi SIQAH hain.

Imam Yahya bin Mu’een (rah.) ne Asim ko SIQAH kaha hai. [Dekhiye Al-Jarah wa Ta’deel Raqam# 1926]

Ghair-Muqallid Zubair Ali Zai ne bhi Is Hadees ke Kisi Raavi per Koi Jarah Naqal nahi ki hai. Lihaaza Ye baat to Roz-e-Roshan ki tarah waazeh hai ke Is Hadees ki Sanad Bilkul SAHEEH aur Be-Ghubaar hai lekin Zubair Ali ne Is Hadees ko SHAHEED karne ke liye Kul 3 AITRAZAAT naqal kiye hain balke 3 Dhoke diye hain.

AITRAAZ# 1: Aasim Al-Jahdari (rah.) aur Uqbah bin Sab’han (rah.) ke darmyan Al-Ijaaj Al-Jahdari ka Waastah hai. [Tareekh Al-Kabeer 6/437] Al-Ijaaj Maj’hool Al-Haal hai.[Namaz me hath baandhne ka Hukm aur Maqaam Page 57]

AL-JAWAB# 1: Imam Bukhari (rah.) ne Is Hadees me Jo Al-Ijaaj ke Waastah ka bayan diya hai wo doosri Hadees hai Jisme (علی صدرہ) “Seene Per Hath baandhe” ke Alfaaz hain aur Is Hadees ki Sanad Kuch Is tarah Naqal hai.

SANAD: Moosa (bin Isma’eel) »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Apne Waalid se (Al-Ijaaj Al-Jahdari) »»► Uqbah bin Zabyaan

Jab ke Hamari Peish kardah Hadees ki Sanad Is Hadees ki Sanad se Mukhtaleef hai aur Iske alawah Matan (Text) me (علی صدرہ) “Seene Per Hath baandhe” ke bajaaye (تحت السرّہ) “Naaf ke neeche hath baandhe” ke Alfaaz aaye hain.

Ma’loom hua ke In 2 Ahadees ke darmyan Sanad wa Matan ke lihaaz se Farq (Difference) waazeh hai.

Lekin Zubair Ali Zai ne Makrooh wa Fareib ka Sahaara le kar Is Doosri Hadees ki Sanad ko Hamari Mustadal Hadees ki Sanad se Jod kar Fareib dene ki Koshish ki hai.

AITRAAZ# 2: “Isi rivayat ki Doosri Asaneed me (علی صدرہ) “Seene per Hath baandhe” ke Alfaaz hain.” [Tareekh Kabeer wa Sunan Kubra Bayhaqi] [Page 57]

Al-JAWAAB# 2: Zubair Sahab Jis Hadees ka Aap Hawalah de rahe hain, Usi Hadees me Al-Ijaaj Al-Jahdari hain Jo ke Maj’hool Al-Haal Raavi hain aur Maj’hool Raavi ki Rivayat Aap (Naam Nihaad) Ahl-e-Hadeeso’n ke Nazdeek ZA’EEF hoti hai.

Ma’loom hua ke SEENE per Hath baandhna Ya’ni Za’eef Hadees per amal karna hai.

Al-Gharz, (Seene per hath baandhe) waali rivayat ZA’EEF hai aur (Naaf ke Neeche hath baandhe) waali rivayat bilkul SAHEEH hai. Lihaaza ALAA SADRIHI waali Za’eef rivayat ko TAHTUS SURRAH wali SAHEEH rivayat ke Muqaabil me peish kar ke Dhoka dena BAATIL hai.

AITRAAZ# 3: Ibne Turkmani Hanafi ne likha hai ke, “Iski Sanad aur Matan me Iztiraab hai.” [Page 57]

AL-JAWAAB# 3: Hamari Mustadal Hadees Jisme TAHTUS SURRAH ke Alfaaz aaye hain Isko Abu Bakar Al-Asram, Abu Ja’far At-Tahavi, Ibne Abdul Barr (rah.) ne Ba-wajah Ihtijaaj SAHEEH kaha hai aur Imam Hakim ne HASAN kaha hai. [Sunan Al-Asram Ba-hawala Tamheed 8/164; Ahkamul Qur’an 1/184; Mustadrak Hakim 1/586]

Yahan bhi Zubair Ali ne Makkari se Kaam liya hai. Ibne Turkmani (rah.) ki Ye Jarah Hamari Mustadal Hadees per Nahi hai balke Us Hadees per hai Jisme (علی صدرہ) “Seene per hath baandhe” ke Alfaaz aaye hain. Lekin Zubair Ali Isko Hamari Daleel per Chaspa’n (Fit) kar ke Fareib de raha hai.

SANAD ME IZTIRAAB:

Moosa bin Isma’eel ke Tarq se Is Tafseer ki Sanad me Iztiraab paya Jata hai.

1. Moosa bin Isma’eel »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Uqbah bin Sab’haan [Sunan Kubra Bayhaqi 2/30]

(موسى بن اسمعيل ثنا حماد بن سلمة عن عاصم الجحدرى عن عقبة بن صهبان)

2. Moosa bin Isma’eel »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Apne Waalid se (Al-Ijaaj Al-Jahdari) »»► Uqbah bin Zabyaan [Tareekh Kabeer wa Sunan Kubra Bayhaqi]

(موسى بن اسمعيل عن حماد بن سلمة سمع عاصم الجحدرى عن ابيه عن عقبة بن ظبيان)

Is doosri Sanad me Ek Raavi Al-Ijaaj Al-Jahdari ka Izaafah hua hai aur Uqbah bin Sah’baan ke bajaaye Uqbah bin Zabyaan maujood hain.

MATAN ME IZTIRAAB:

1. Pehli Hadees ke Alfaaz Kuch Is tarah hain aur (علی صدرہ) ka Izaafah nahi.

(عن على رضى الله عنه (فصل لربك وانحر) قال هو وضع يمينك على شمالك في الصلوة)

2. Doosri Hadees ke Alfaaz Kuch Mukhtaleef hain Jisme (علی صدرہ) “Seene per baandhe” ke Alfaaz ka Izaafah mazkoor hai.

(عن على (فصل لربك وانحر) وضع يديه اليمنى على وسط ساعده على صدره)

Moosa bin Isma’eel se marwi In 2 Rivayato’n me Sanad wa Matan dono me IZTIRAAB paaya Jaata hai. Yehi baat Ibne Turkmani (rah.) bayan kar rahe hain. Aur MUZTARIB Hadees ZA’EEF ki Ek Qism hai.

Jab ke Hamaari Peish kardah Hadees Jisko Hammad bin Salmah se Saheehain ke Raavi Abul Waleed At-Tayalisi (أَبُو الْوَلِيدِ الطَّيَالِسِيُّ) ne rivayat kiya hai Sanad wa Matan ke lihaaz se bilkul SAHEEH aur SAREEH hai. Is Tarq me Koi IZTIRAAB Nahi Paaya Jata.

Pas Zubair Ali Zai ke Tamam Aitrazat Baatil wa Mardood hain.

Allah Ta’la se dua’ hai ke Wo Hum Sab ko Haqq baat ko samajhne ki Taufeeq ata farmaaye aur Hamesha Haqq per Qaayem rakhe. (Aameen)

Wa Lillaahil Hamd

Namaaz me Naaf ke Neeche Haat Bandna aur Aahista Ameen Kehna Sunnat Hai.

Namaaz me Naaf ke Neeche Haat Bandna aur Aahista Ameen Kehna Sunnat Hai.

Hamara Maslak : Ahle Sunnat Wal Jamaat
Hamari Dawat
: Itteba Kitab Wa Sunnat Bar Tariqa e Aslaaf E Ummat.
Hamara Nara :
Ittehaad Ummat.
Hamari Koshish :
Ahya e Tauhid Wa Sunnat Aur Khatma Shirk Wa Bidat.
Hamara Maqsad :
Isha-at Maarofaat Waazaala-E-Munkiraat.
Minjaanib :
Majlis Tahaffuz Sunnat Wa Difa E Sahaba Radiallah Tal’a Anhum Andhra Pardesh.

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Is Istehaar Ka Mukammal Ihtaram Farmaye Niche Girne Se Aur Kisi Bhi Beahterami Se Bachaye. Is Me Ayat Quraaniya Aur Ahadees Mubaraka Tehreer Hai Isko Padhye Aur Chap Kar Dusro Tak Puhucha Kar Sawab Daarain Hasil Kijiye.

Mohtaram Baradaraane Islaam ! Daur e Sahaba Rdh. Se Aaj Tak Dushman E Islaam Is Koshish Me Laga Huva Hai Ke Musalmaan Ko Aapas  Me  Chote Aur Ghair Ahem Masail Me Ladaa Kar Kamzoor Kardiya Jaye Taake Us Ko Islaam Ko Aasaani Se Khatam Karne Ka Mauqa Miljaye. Maujuda Khatarnaak Zamane Me Waqt Ka Taqaza Yahi Hai Ke Musalmaan Kitaab O Sunnat Ki Taalimaat Par Amal Karte Huve Salaf E Saleheen Ki Tarah Muttahid Hojaye. Lekin Waqt Ke Is Azeem  Taqaze Ke Bar Qilaaf Aaj Ke ghair Muqallid Ahle Hadees Ahbaab , Ahle Sunnat Ke Azeem Imam , Imam Abu Hanifa Rh. aur Apki 1300 Saala Qadeem Fiqe Hanafi Ki Muqalifat Ko Apna Maqsad E Zindagi Banaye Huve Hai .Jhote Propaganda Ke Zariye Usko Quran Aur Hadees Ke Khilaaf Saabit Karne Ki Napaak Koshish Me Lage Huve Hai . Aisa Mehsoos Hota Hai Ke Hamare Ghair Muqallideen Bhaiyo Ke Nazdeek Musalmaano Ko Fiqh E Hanafi Se Hataa Kar Ghair Muqallid Aur Fatawa Ahle Hadees Ka Paband Banana Hi Is Waqt Ka Sab Se Bada Jihaad Aur Islaam Ki Qabil e Fakhr Khidmat Hai.

Wo Hazraat Jhoote Aur Mamuli Masail Par Munazera Aur Bahez Wa Takraar Karke Ummat E Muslimah Me Inteshaar Phailaa Rahe Hai.Kam Ilm Musalmaano Ke Dilo Me Shukook Wa Shubaat Aur Aslaaf Se Bad Gumaani Paida Kar Rahe Hai. Unhi Me Se Ek Masla Namaz Me Haat Bandhne Ka Hai.Hindustaani Ahle Hadees Kehte Hai Ke Ahnaaf Namaz Me Naaf Ke Neeche Haat Bandhkar Aur Aahista Ameen Keh Kar Rasoolullah SAW Ki Muqalifat  Kar Rahe Hai.Lekin Haqiqatan Namaz Me Naaf Ke Neeche Haat Bandhna Aur Aahista Aameen Kehna Masnoon Hai. Aur Yeh Tariqa Hadees e  Rasool Ullah SAW , Sahaba Rdh. Aur Tabien Rh. Se Saabit Hai.Chand Riwayaat Naqal Ki Jaati Hai.

1. Hazrat Wayl Bin Hujr Rdh. Bayaan Farmate hai ke Maine Nabi e Karim Sallallahu Alaihi Wasallam ko Dekha ke Aap Namaz me Apne Daye Haat Ko Baye Haat Par Naaf ke Neeche Rakhe Huve Hai. Is Hadees Ki Sanad Saheeh Hai aur Ispar Jo Aiteraazaat Kiye Jaate Hai Sab Be-Haqiqat Hai.(Tafseel ke Liye Dekhe : Daleel e Namaz , Tajalliyaat e Safdar Jild 3 )

2. Abu Juhefa Rh. Hazrat Ali Rdh. Se Naqal karte hai ke Namaz me Haath  Ko Haath Par Rakhkar Naaf ke Neeche Badhna Sunnat Hai.( Musannaf Ibn Abi Shaiba : 324 /3 , Abu Dawud : Hadees 856 Safa : 123 )

Shaik ul Islaam Ibn Taimiyah Rh. Ke Shagird Alama Ibn Qaiyyam Rh. Farmaate Hai Ke : (Haath Baandhne ki Degar Hadeeso ke Muqabile me ) Hazrat Ali Rdh. Ki Yeh Hadees Zyada Saheeh Hai. (Badaul Fawaad  91/3 )

3. Hazrat Abu Hurairah Rdh. Ne Farmaya : Namaz me ek Hataili  ko Dusri Hataili Par Naaf ke Neeche Rakhna Chahiye : (Sunan Abu Dawud : Safa 123 : Hadees 758 ).

4. Hijaaj Bin Hisaan Rh. Farmate Hai ke Maine Hazrat Abu Mujlas Rh.se Suna , Ya Maine Unse Dariyaaft kiya ke Namaz me Haath Kaise Rakho ? Toh Farmaya ke Namaz Padhne Wala Apne Daaye Haat  ki Hataili ke Andruni Hisse ko Apne Baaye Haat Ki Hataili ke Upar Hisse Par Rakhe aur Un Dono ko Naaf se Neeche Rakhe.(Musannaf Ibn Abi Shaiba 323/3 , Hadees Number 3963 )

Alama Maardeeni Rh. Farmate hai ke Is Hadees ki Sanad Unda Hai (Al Jauharun Naqi 47/2 )

Muhaddis e Kabeer Alama Nawawi Rh. Farmate hai : Is Hadees ki Sanad Saheeh Hai.( Asaar e Sunan 149).

5. Jaleel ul Qadar Tabii Hazrat Ibrahim Naqi Rh. Farmate hai ke Namazi Namaz me Apne Daaye Haat Ko Baaye Haat Par Naaf ke Neeche Rakhe. (Musannaf Ibn Abi Shaiba : 322/3 : Hadees Number 3960 ) Is Rivayaat Ki Sanad Hasan Hai ( Asaar e Sunan 150 ).

Muhaddis e Kabeer , Imam Ishaq Rh. Farmate hai ke : Tahtas Surrah Yaani Naaf ke Neeche Haat Bandhna Yeh Hadees me Zyada Qavi Hai aur Tawazo ke Zyada Qareeb Hai.(Al Ausat Li Ibnil Munzil: 94/3).

Imam e Ahle Sunnat wa  Ahllul Hadees Ahmed Bin Hanbal Rh. Ka Mazhab.

Imam Ahmed Bin Hambal Rh. Se Rivayat Hai ke Namaz me Haato ko Naaf ke Neeche Rakhe.Naaf ke Neeche Haat Bandhne ki Rivayaat Hazrat Ali Rdh. , Hazrat abu Hurairah Rdh. , Abu Mujlas , Ibrahim Naqi , Sufiyaan Soori , Ishaq se Marvi Hai , Kyunke Hazrat Ali Rdh. Farmate Hai ke Sunnat me se Hai  Daaye Haat Ko Baaye Haat Par Naaf Ke Neeche Rakhna , Rivayaat Kiya hai Is Hadees Ko Imam Ahmed Bin Hambal aur Abu Dawud ne , aur Sunnat se Muraad Sallallahu  Alaihi Wasallam ki Sunnat Hai.(Al Mughni 141/2)

Imam ul Muhaddiseen Imam Trimizi Rh. ki Faislakin Tehreer.

Baaz Hazraat ( Sahaba Rdh. Aur Tabien Rh. wa Aimma Rh. ) ke Nazdeek Haato ko (Namaz me ) Naaf ke Upar Bandhna Chahiye aur Baaz(Sahaba Rdh. Aur Tabien Rh. wa Aimma Rh.) ke Nazdeek Haato ke Naaf ke Neeche Bandhna Chahiye aur In Dono Soorto ki Unke yaha Gunjayish Hai ( Trimizi : 59/1 , Hadees : 252 )

Shaikh ul Islaam Ibn Taimiyah Ke Shagird Alama Ibn Qayyim Ki Tehqeeq aur Faisla :

Haato ko (Namaz me ) Seene Par Rakhna Makrooh Hai aur Yeh IsLiye Makrooh Hai Kyunki Nabi e Karim Sallallahu alaihi Wasallam se “ Takfeer “ ki Mumaanat Marwi Hai aur Takfeer se Muraad Seene Par Haat Rakhna Hai.(Badaa Ul Fawaaid  980/3 )

Ameen Ki Ahmiyat:

Huzur e Aqdas Sallallahu Alaihi Wasallam Ka Irshaad e Mubarak Hai Ke Yahudi Tum Musalmaano Ke Ameen Kehne se Jitna Jalte Hai Utna Kisi Cheez se Nahi Jalte Lehaza Khoob Ameen Kaha Karo.(Ibn Majah: Safa 61 : Hadees 856)

Hazrat Imam e Azam Abu Hanifa Rh. aur Fuqaha wa Muhaddiseen e Ahnaaf Rh. Farmate Hai ke Namaz me Aahista Ameen Kehna Chahiye , Kyunke Quran wa Hadees se Yahi saabit Hai.

1.Tafseer Khazin 306/2 me Ameen Ke Maani Likhe Hai ‘Aye Allah Qubul Farmaye ’ Maloom Huva ke Ameen Dua Hai aur Jaleel ul Qadar Tabii Ataa Rh. Bhi Yahi Farmate Hai “ Ameen Dua Hai (Bukhari: 107/1) aur Dua ke Mutaaliq Allah Tal aka Hukm Hai “Apne Rab se Dua Karo Aajizi ke Saat aur Aahista ( Surah Al Araaf : Ayat 205 ).Jab Ameen Dua Hona Saabit Hogaya Toh Quraan e Kareem ke Hukum ke Mutabiq Ameen Aahista Kehna Chahiye .Isi Waje se Faqaruddin Raazi Shafii Rh. Apni Tafseer me Tehreer Farmate Hai:Agar (aahista Ameen Kehna Wajib na Bhi Ho Toh Kamaz Kam Mustaab aur Afzal Zaroor Hoga aur hum Bhi Isi Baat Ke Qayal Hai. ( Tafseer e Kaabir 131/3)

2. Hazrat Wayl Bin Hajr Rdh. Farmate Hai RasoolUllah ne Hume Namaz Padhayi Jab Aap Sallallahu alaihi Wasallam ne Ghair Maghzoobi Alaihim Waladh-dhaaleen Padha Toh Aahista  Awaaz se Ameen Kaha (Musnad e Ahmed 362/2 : Hadees 19059 ).

3.Hazrat Wayl Bin Hajr Bayaan Karte Hai ke Inhone Rasool Ullah SAW ke Saat Namaz Padhi Jab aap Sallallahu Alaihi Wasallam  ne Ghair Maghzoobi Alaihim Waladh-dhaaleen Padha Toh Ameen Kaha aur Ameen Kehte Huve Apni Awaaz Past Ki .( Mustadrak Haakim  Jild 2 Safa 181, Hadees No 2948) Imam Hakim Rh. Farmate Hai :Is Hadees ki Sanad Bukhari wa Muslim ki Shart Ke Mutabiq Saheeh Hai.

3. Hazrat Samrah Bin Jundab Rdh aur Hazrat Imraan Bin Hussain Rdh. Ke Darmiyaan Namaz me Sakto ke Mutaaliq Muzakera Huva Toh Samrah Bin Jundab Rdh. ne Farmaya Maine Rasool Ullah SAW se Namaz me Do Sakto Ko Yaad Kiya Ek Jab Takbeer e Tehrima Kehte aur Dusre Jab Ghair Maghzoobi Alaihim Waladh-dhaaleen ki Qirat Se Farigh Hote Toh Sakta Karte ( Yaani Khamosh Rehte Jis Tarah Takbeer e Tehrima ke Baad Sakta Sanah Padte Aise Hi Dusre Sakte me Aahista Ameen Kehte ) Is Hadees Ki Sanad Hasan Balke Saheeh Hai.( Murqaah 502/2 , Zaad ul Ma-aad 52/1 )  Is Hadees ki Sharah me Alama Tibii Rh. Farmate Hai ke Is Hadees ka Waaze Tar Mafhoom Yahi Hai ke Aap SAW ki Pehli Khamoshi Sanah ke Liye aur Dusri Ameen ke Liye.

Ibn Jareer Tabri Shafii Rh. Farmate Hai ke Mai Ameen Aahista Awaaz se Kehne Ko Pasanad Karta Ho Kyunke Aksar Sahaba Rdh. Wa Tabien Rh. Isi Par The. ( Al Johar Naqi 85/2 ).

Baaz Waqt Thodi si se aur Uchi Awaaz se Ameen Kehne Hikmat.

Alama Ibn Qayyim Rh. Farmaate Hai ke Ahed e Nabuwat me Muqtadiyo ki Ittela ke liye Baaz Auqaat Aahista Padhi Jaane Wali Cheezo Ko Buland Awaaz se Padha Jaata Tha. Unhe Cheezo me se Imam ka Uchi Awaaz se Ameen Kehna Hai aur Yeh Mubaah Ikhtelaaf me se hai jiske Karne aur Chorne Wale  Par Aiteraaz Nahi Kiya Jaasakta. ( Zaad Al Muaad 119/1 ).

Alama Nasir Uddin Albani Sahaab ka Aiteraaf e Haq aur Inkeshaaf Haqiqat.

Aur Jaha Tak Imam ke Peeche Muqtadiyo Ke Uchi Ameen Kehne Ka Taalluq Hai Toh Is Bare me Hum Ek Saheeh Marfoo Hadees bhi Nahi Paate Jiski Taraf Ruju Karna Zaruri Samjha jaye….aur Bila Shak Wa Shuba Mai Taakeed Ke Saat Yeh  Wazaahat Karta Ho Ke Agar Nabi SAW ke Muqtadi Sahaba Rdh. Uchi  Awaaz se Ameen Kehte Hote Toh Wayl Bin Hajr Rdh. Jinhone ne Aap SAW Ki Uchi Ameen Ka Zikr Kiya Hai Wo Sahaba Rdh. Ki Uchi Ameen Ka Bhi Zaroor Zikr Karte , Isse Yeh Saabit Hota Hai ke Muqtadi Ke Liye Aahista Ameen Kehna Hi Sunnat hai ( Silsilaatul Ahadeesul Saheeha 755/1 ).