Thursday, 21 November 2013

Wahhabi/Salafi Forgery of Tafsir Ibn Kathir

Wahhabi forgeries in the Tafsir Ibn Kathir 

Forgeries in recently published Tafsir Ibn Kathir in Urdu Language

^Click to Enlarge

Those who can read Urdu would understand that under Surah ar-Room Verse # 52 the Salafis ended the Tafsir at: 

Allah us ki Ruh ko Lota deta hai Yahan tak kay wo Jawab day.

Translation in English: 
Allah returns his soul to the extent that he gives an answer.

After this they completely removed the passage of Hafidh Ibn Kathir (rah) who is saying:

 وثبت عنه صلى الله عليه وسلم لأمته إذا سلموا على أهل القبور أن يسلموا عليهم سلام من يخاطبونه، فيقول المسلم: السلام عليكم دار قوم مؤمنين، وهذا خطاب لمن يسمع ويعقل، ولولا هذا الخطاب، لكانوا بمنزلة خطاب المعدوم والجماد، والسلف مجمعون على هذا، وقد تواترت الآثار عنهم بأن الميت يعرف بزيارة الحي له، ويستبشر


 It is established from Prophet (Peace and Blessings be upon him) that he instructed his ummah that when they greet the inhabitants of the graves, they should greet them with the greeting of "ADDRESSING THEM (DIRECTLY)" thus the one greeting says ‘peace be on to you, abode of the group of believers’ “AND SUCH AN ADDRESS IS [ONLY] FOR ONE WHO HEARS AND THINKS (وهذا خطاب لمن يسمع ويعقل). Were it not so, this address would be akin to addressing an absent person or an inanimate object (ولولا هذا الخطاب، لكانوا بمنزلة خطاب المعدوم والجماد). “THE SALAF (PREDECESSORS) HAVE CONSENSUS ON THIS AS THE NARRATIONS FROM THEM THAT THE DEAD PERSON KNOWS OF THE VISIT OF THE LIVING TO HIM AND REJOICES. THESE ARE MASS TRANSMITTED (tawatur)(السلف مجمعون على هذا، وقد تواترت الآثار عنهم بأن الميت يعرف بزيارة الحي له، ويستبشر).

- End Quote -  [Tafsir al Qur’an al Azeem by Hafidh Ibn Katheer under 30:52]

This clarifies the beautiful aqida of Imam Ibn Kathir (rah) like a bright sun and does not require further commentary by me. The Salafis could not digest this because hearing of the dead is considered as Shirk by them let alone considering it a "CONSENSUS OF SALAF AND THAT IT IS PROVEN FROM TAWATUR"


The greatest defense of Mushrikeen al-Makkah (Naudhobillah)

By A.Ibrahim


Istawa al-al Arsh and Salafi Deception

We would like to start by exposing the deliberate fabrication/corruption to Tafsir Ibn Kathir done by none other than Salafis.

Remember they propagate this tafsir the most by corrupting it's translation whereas in reality the original text goes against them on many crucial Aqida issues. With the Grace of Allah and indeed Allah is the best of planners, He made Hafidh Ibn Kathir (rah) destroy the literalistic ideology right under Tafsir of Surah al-Aa'raf Verse # 54.
The anthropomorphists after finding no leave-way (excuse) had no option but to forge/fabricate/corrupt the English translation published by their leading publishing house i.e. Dar us Salam, Najd (Riyadh) Saudi Arabia.

Qur'an states (7:54):

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ

Translation: Indeed your Lord is Allah Who created the heavens and the earth in six days (in the manner befitting His Majesty), THEN HE DID ISTAWA (AS IT BEFITS HIS MAJESTY); He covers the night with the day, which hastily follows it. He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds! [Al-Qur'an (7:54) - Translation taken with care from variety of analytical translations]

The great scholar of Ahlus Sunnah i.e. Imam Ahmed Reza Khan Fadhil of Baraili (rah) has kept this Mutashabih (allegorical) verse intact without translating word "ISTAWA" into Urdu or any other language. This is indeed the main belief of us Ahlus Sunnah i.e. we leave the verses as they are (not as Salafis perceive that leaving them as they were means taking literal meaning Naudhobillah). 

We can go in length to prove Tafwidh (attributing the meaning only to Allah without taking literal meaning) but the point here is to prove the Salafi fabrication.

First let us look at the Arabic passage of what Imam al Hafidh Ibn Kathir (rah) actually said:

قال الإمام ابن كثير في التفسير القران العظيم
: تفسير:{ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِۚ} فللناس في هذا المقام مقالات كثيرة جداً ليس هذا موضع بسطها وإنما نسلك في هذا المقام مذهب السلف الصالح مالك والأوزاعي والثوري والليث بن سعد والشافعي وأحمد بن حنبل وإسحاق بن راهويه وغيرهم من أئمة المسلمين قديماً وحديثاً وهو إمرارها كما جاءت من غير تكييف ولا تشبيه ولا تعطيل والظاهر المتبادر إلى أذهان المشبهين منفي عن الله لا يشبهه شيء من خلقه و{لَيْسَ كَمِثْلِهِۦ شَىْءٌۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ

Original Translation:

{Then He did Istawa (As it befits His Majesty) upon the Throne"} People have "TOO MANY POSITIONS ON THIS MATTER AND THIS IS NOT THE PLACE TO PRESENT THEM AT LENGTH" [فللناس في هذا المقام مقالات كثيرة جداً ليس هذا موضع بسطها] On this point, we follow the position of the righteous early Muslims (Salaf) i.e. Imam Malik, Imam al-Awza‘i, Imam Sufyan ath-Thawri, Imam Layth ibn Sa‘d, Imam ash-Shaf’i, Imam Ahmad bin Hanbal, Imam Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims, past and present—(namely) "TO LET IT PASS AS IT HAS COME WITHOUT SAYING HOW IT IS MEANT"[، وهو إمرارها كما جاءت من غير تكييف], without any resemblance (to created things), and without nullifying it (wa la ta‘til):"THE OUTWARD (LITERAL)" meaning that comes to the minds of anthropomorphists is negated of Allah[والظاهر المتبادر إلى أذهان المشبهين منفي عن الله] for nothing created has any resemblance to Him: {"There is nothing whatsoever like unto Him, and He is the All-hearing, the All-seeing" (Qur’an 42:11)} [Tafsir Ibn Kathir Under 7:54]


Salafi Fabrication

Salafi fabrication: (and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al-Awza`i, Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah.
[Taken from which has been down now so you can check in hard copy of Tafsir Ibn Kathir published by Dar us Salaam, Najd (Riyadh), Saudi Arabia]

Forgery # 1: Ibn Kathir (rah) has nowhere said that there are several "CONFLICTING" opinions over it's meaning. The word conflicting is concocted by translator without putting it in brackets, this they have done to confuse people about what Imam Ibn Kathir (rah) had actually said. 

Forgery # 2: Then they cunningly attributed a lie to Ibn Kathir by saying:

 "Surely, we accept the apparent meaning of, Al-Istawa"

(Audhobillah Min Dhalik )

Whereas Ibn Kathir (rah) is actually saying: TO LET IT PASS AS IT HAS COME WITHOUT SAYING HOW IT IS MEANT" [ وهو إمرارها كما جاءت من غير تكييف]
 Nowhere does he say that we accept the "APPARENT MEANING".

Where have the salafis taken the word "APPARENT" from?
This is an extreme corruption to the text.
If you read the next part carefully you will realize that Hafidh Ibn Kathir (rah) is actually rejecting the "APPARENT/DHAHIR" meaning.

Forgery # 3: This one is most important! they said: "We also believe that the meaning that comes to those who equate Allah" whereas Ibn Kathir (rah) is actually saying: "THE OUTWARD (LITERAL)" meaning that comes to the minds of anthropomorphists is negated of Allah[، والظاهر المتبادر إلى أذهان المشبهين منفي عن الله].

The Salafis cleverly removed the wording "OUTWARD MEANING (الظاهر المتبادر)" from in between to put dust in eyes of people that actually apparent/dhahir meaning is to be taken (Naudhobillah)

In regards to "To Allow them to pass as they have come" the Salaf said (contrary to Salafi propagation): 

حدثنا أبو سعيد أحمد بن محمد بن زياد قال: حدثنا أبو حفص عمر بن مدرك القاضي قال: حدثنا الهيثم بن خارجة قال: حدثنا الوليد بن
مسلم قال: سألت الأوزاعي والثوري ومالك بن أنس، والليث بن سعد : عن الأحاديث التي فيها الصفات؟ فكلهم قال: أمروها كما جاءت بلا تفسير .

Translation: Waleed bin Muslim (rah) said that he asked Imam al Awzai, Imam ath-Thawri (rah), Imam Malik bin Anas (rah), Imam Layth bin Saad (rah) about the "HADITHS OF SIFAAT" all of them said: They are allowed to pass "WITHOUT TAFSEER" [Al-Shariah by Imam al Ajri (7/104)]
Others said: Bila Kayfiyyah i.e. without saying how it is meant [Asma wa Sifaat of Imam al Bayhaqi (1/608)]
Imam Sufyan bin Uyayna (rah) said: All that Allah described Himself with in the Glorious Qur'an then "ITS RECITATION IS IT'S INTERPRETATION. There is no Kayfia (asking how it's meant) nor likeness (tamtheel or tashbeeh) [As-Sifaat” by Imam al Daraqutni, Page # 70]


Not to Forget 
The Master of Disguising and Fabrication


Read more:


Nasir ud-din Albani:

وذكر الألباني في كتابه "حجة النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ" (ص185) أن من بدع زيارة المدينة النبوية "التزام زوار المدينة الإقامة فيها أسبوعا حتى يتمكنوامن الصلاة في المسجد النبوي أربعين صلاة ، لتكتب لهم براءة من النفاق وبراءة من النار
Translation: Albani mentioned in his book "Hujjat al-Nabi(Peace be upon him) 
Page # 185: it is an innovation (bid’ah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophet’s Mosque so that they will be free from hypocrisy and saved from the Fire.".
[Fatawa al Islam (1/3480) given by Wahabi Sheikh Salih al-Munajjad of website, Online Question # 34752]

Actually the hadith of 40 prayers in Masjid an-Nabwi is authentic and it is Dajl/lie of Albani to call it weak.
None of the classical Muhaditheen called this report as weak rather they called it "SAHIH/HASAN"
عن أنس بن مالك ، عن النبي صلى الله عليه وسلّم قال: «مَنْ صَلَّى في مَسْجِدِي أَرْبَعينَ صَلاةً لا تَفُوْتُهُ صَلاةٌ كَتَبَ له بَرَاءَةً مِنَ النَّارِ وَبَرَاءَةً مِنَ العَذَابِ، وَبَرِىءَ مِنَ النِّفَاقِ».
قلت: روى الترمذي بعضه.
رواه أحمد والطبراني في الأوسط ورجاله ثقات.


Narrated by Anas bin Malik (ra) that the Prophet (Peace be upon him) said: Anyone who prays 40 prayers in my Mosque without missing a single one, then for him is freedom from hell fire, freedom from torment and freedom from Nifaaq

Imam al-Haythami said: Some part of it is narrated in Tirmidhi. This one is narrated by Imam Ahmed, Tabarani in his al-Awsat and the Rijaal of it are “(ALL) THIQA” 
[Majma az-Zawaid 3/667, Hadith # 5878]

Imam al-Mundhiri (rah) said in his Targheeb wa Tarheeb:
رواه أحمد، ورواته رواة الصحيح،

Translation: It is narrated by Ahmed and It is amongst Sahih narrations 
[Targheeb wa Tarheeb 2/139]



Wednesday, 13 November 2013

The Massacre of Karbala by Dr.Yasir Qadhi

[Live Ilminar with Dr Yasir Qadhi] The Massacre of Karbala

Posted on by almaghrib

Muharram (1st Islamic month); normally a time of rejoice in Islamic tradition in reminiscing the rescue of Musa (`alayhi al-salam) and his people from the clutches of Fir`awn, but in the year 61 AH the Muslims faced one of their most agonizing moments…

“Is it appropriate for you to kill the likes of me? I am the son of the daughter of your Prophet. There is no other grandson of a prophet who remains on the face of the earth asides from me.”

Journey back in history to revisit one of the most controversial and misconstrued events in Islamic history:




Monday, 4 November 2013

The Mufti of Mecca Shaykh Ibn Humayd denounced Mu-hammed Ibn 'Abdi l-Wahhab

The Mufti of Mecca
Shaykh Ibn Humayd 
Mu-hammed Ibn 'Abdi l-Wahhab

Imam, the illustrious scholar, Shaykh Muhammad ibn 'Abdi l-Lah Humayd Ibn An-Najdi al-Hambali died in 1295 AH (1878CE) (rahimahullaah), that is to say, there are about 140 years. He was Hambalite Mufti of Mecca.

In his collection of biographies of Scholars Hambalites entitled:

 "Al-Souhoub Wabila al-'ala al-Dara'ih Hanabilah" (pages 275-276 of this issue), the Shaykh Ibn Al-Hanbali Humayd An-Najdi 

which he says:

قرأ في الفقه على أبيه صاحب المنسك المشهور و على غيره و حصل و تفقه ودرس و كتب على بعض المسائل الفقهية كتابة توفي سنة 1153
وهو والد محمد صاحب الدعوة التي انتشر شررها في الافاق, لكن بينهما تباين مع أن محمدا لم يتظاهر بالدعوة إلا بعد موت والده,
وأخبرني بعض من لقيته عن بعض أهل العلم عمن عاصر الشيخ عبد الوهاب هذا أنه كان غضبان على ولده محمد لكونه لم يرض أن يشتغل بالفقه كأسلافه وأهل جهته ويتفرس فيه أن يحدث منه أمر, فكان يقول للناس: يا ما ترون من محمد من الشر, فقدر الله أن صار ما صار,
وكذلك ابنه سليمان أخو الشيخ محمد كان منافيا له في دعوته ورد عليه ردا جيدا بالآيات والآثار لكون المردود عليه لا يقبل سواهما ولا يلتفت إلى كلام عالم متقدما أو متأخرا كائنا من كان غير الشيخ تقي الدين بن تيمية وتلميذه ابن القيم فإنه يرى كلامهما نصا لا يقبل التأويل ويصول به على الناس وإن كان كلامهما على غير ما يفهم,
وسمى الشيخ سليمان رده على أخيه "فصل الخطاب في الرد على محمد بن عبد الوهاب" وسلمه الله من شره ومكره مع تلك الصولة الهائلة التي أرعبت الأباعد, فإنه كان إذا باينه أحد ورد عليه ولم يقدر على قتله مجاهرة يرسل إليه من يغتاله في فراشه أو في السوق ليلا لقوله بتكفير من خالفه واستحلاله قتله,
وقيل إن مجنونا كان في بلدة ومن عادته أن يضرب من واجهه ولو بالسلاح, فأمر محمد أن يعطى سيفا ويدخل على أخيه الشيخ سليمان وهو في المسجد وحده, فأدخل عليه فلما رءاه الشيخ سليمان خاف منه فرمى المجنون السيف من يده وصار يقول: يا سليمان لا تخف إنك من الآمنين ويكررها مرارا, ولا شك أن هذه من الكرامات

"He studied law with his father, the author of the famous book Al-Mançak, as well as with other teachers, and he acquired the science. He has composed well-written books on legal issues. He died in the year 1153 of the Hegira. "

Then after this he said:

"And he is the father of Mu-hammed [Ibn 'Abdi l-Wahhab], the founder of the movement whose sparks are prevalent in all walks of life, but there is a big difference between them.
 Mu-hammed has shown his preaching after the death of his father. 
Some few of those I met have told me from the people of knowledge who lived at the same time that Shaykh 'Abdi l-Wahhab that he was angry with his son
Mu-hammed, for the reason that he would not care to learn the Fiqh (jurisprudence) as his ancestors, and he sensed that something was going to happen to him blameworthy, then he said to the people:
"What do you see as evil from Mu-hammed!

And it happened what happened according to the predestination of God.
Also, the [other] son ​​Sulayman, the brother of Mu-hammed [Ibn 'Abdi l-Wahhab], was also opposed to his preaching. And he refuted beautiful way, by verses (ayah) and traditions, for he that refuted (Mu-hammed Ibn 'Abdi l-Wahhab) would accept nothing else, and was careful to speak no scholar, among the ancient or contemporary, whatever, except Ibn Taymiyah and his student Ibn al-Qayyim as he considered their words as texts not accept any interpretation. And he was just that among the people, even if their words were more than he understood.

And Shaykh Sulayman named his refutation against his brother "Faslou Khitab fi l-r-radd 'ala Mu-hammed ibn Abdi l-Wahhab" (the sharp speech in refutation of Mu-hammed ibn Abdi l-Wahhab).
And Allah has preserved its evil and cunning [from Mu-hammed ibn 'Abdi l-Wahhab], despite this terrible tyranny that horrified even the inhabitants of distant lands. Because he (Mu-hammed Ibn 'Abdi l-Wahhab) was when someone contradicted and refuted and he was unable to kill him in broad daylight, he sent someone to kill him in his bed or in the market at night, because he considered infidel anyone who disagreed with him and he made his lawful killing.

It is said that there was a fool in a village, who used to hit anyone faced him, even if he was armed. Then Mu-hammed [Ibn 'Abdi l-Wahhab] in order not to give this fool a sword and we do it entered the Mosque which was only his brother Shaykh Sulayman, then brought him, and when the Shaykh Sulayman saw he was afraid of him. But the fool threw his sword and began to say is:

"O Sulayman has fear, you are part of the protected people," and he began to repeat it several times. There is no doubt that this a Karamah (prodigy) ... ".

- In his book "Al-Souhoub Wabila al-'ala al-Dara'ih Hanabilah" (The clouds pouring rain on the graves of hambalites), the Shaykh Ibn Humayd has identified more than 800 biographies of scholars and learned the school of jurisprudence of Imam Ahmad Ibn Hanbal.

Among these biographies, we do not find the biography of Mu-hammed ibn 'Abdi l-Wahhab, although Shaykh Ibn Humayd be 80 years after he died. This means that Mu-hammed Ibn 'Abdil-Wahhab was not regarded as a man of science by scholars of his time and region. However we find the biography of shaikh 'Abdil-Wahhab ['s father Mu-hammed ibn' Abdi l-Wahhab] from which the above quote.

- Note that unlike his father and his grandfather, Mu-hammed Ibn 'Abdi l-Wahhab whose claim to the Wahhabis, was not a man of science, he was not a faqih (an expert in jurisprudence), it was not a muhaddith (that is to say, those who transmit the hadith) and he was not a Nahwi (a grammarian of the Arabic language). This is why scholars have made in the list of biographies, Hanbali scholars did not include Mu-hammed Ibn 'Abdi l-Wahhab in the number of scholars Hambalites, the only ones who praised him, it is those who followed and there is no consideration to this.

- Through this historical evidence we can not help but make the obvious parallel between Mu-hammed Ibn 'Abdi l-Wahhab and his followers in our time who also do not want to learn the science of religion in the correct way, and who accept not the words of the scholars except those of Ibn Taymiyyah , Ibn Al-Qayyim and recent leaders of Wahhabism, which declared disbelievers those who oppose their Wahhabi religion while declaring their lawful blood, and who use violence and cunning methods to impose their doctrine.


Muhammad ibn Sulaiman al-Madani ash-Shafi'i( 1780 CE )