Wahhabi forgeries in the Tafsir Ibn Kathir
Forgeries in recently published Tafsir Ibn Kathir in Urdu Language
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
Translation:
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"
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By A.Ibrahim
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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]
Now
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 www.tafsir.com 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]
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Not to Forget
The Master of Disguising and Fabrication
The Master of Disguising and Fabrication
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Read more:
- Regarding
Al-Albani’s blatant deceit regarding the narrator Abdullah ibn Nafi’
as-Sa’igh.
- The Hadith
that the Prophets are alive in their graves and the recanting of
al-Albani’s weakening of this hadith.
- Refutation
of the weakening of Al-Albani of the hadith “My Life is Good For You” and
the clear contradiction of al-Albani regarding it
- 11 of 220
examples of al-Albani changing/contradicting his own verdicts throughout
his works; taken from the work of Abul Hasan called Taraju’
al-Albani.
- A Brief Response to Al-Albani regarding the dhikr beads also see this article as well that contains the download to Shaykh Mamduh’s refutation of al-Albani on this issue.
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 islam-qa.com 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.
Translation:
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]
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