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  • Is this salafi forgery

    Are these forgeries of salafis:


    Forgeries/Corruption/Tampering of Salafis done to our sacred texts (including Quran) is a fact.

    Here are few example from amongst hundreds

    #1

    Quran states: وَيَسْأَلُونَكَ عَنِ ٱلرُّوحِ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّي وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلاَّ قَلِيلاً

    Translation: They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.(17:85)

    Muhsin Khan/Hilali translated it as: And they ask you (O Muhammad SAW) concerning the Rh (the Spirit); Say: "The Rh (the Spirit): it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little."

    Blunder # 1 in this forgery is that Amri Rabi is translated as one of the things, whereas it means Command of the Lord.

    Blunder #2 in this forgery is that Muhsin/Hilali added their own words in Quran itself by saying: the knowledge of which is only with my Lord

    #2
    Quran states: هُوَ ٱلأَوَّلُ وَٱلآخِرُ وَٱلظَّاهِرُ وَٱلْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

    Translation: He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things. (57:3)

    Now let's look at Muhsin Khan/Hilali translation: He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing.

    Although most of the times Muhsin khan has given false taweel in brackets aswell, but here the interpretation in brackets is not in issue but rather his false translation of words Zahir and Batin, former meaning Evident, outward, outside etc.. and latter meaning Immanent, inside, inward etc


    Salafis tampering Sahih Bukhari
    Now coming towards Translation of Bukhari, once again Muhsin Khan has not only added false taweel in brackets but rather tried to change actual meanings, here is one example from a hadith which Proves Tawassul through the blessed face of Prophet (saw)

    Volume 2, Book 17, Number 122: (Sahih Bukhari)

    Narrated 'Abdullah bin Dinar:

    My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: And a white (person) (i.e. the Prophet) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows." Salim's father (Ibn 'Umar) said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: And a white (person) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib."

    The Highlighted words in Arabic are: وأبيض يستسقى الغمام بوجهه

    Volume 2, Book 17, Number 122: (Mistranslated by Muhsin Khan due to his hatred for Nabi salallaho alaihi wasalam, however corrected here)

    Narrated 'Abdullah bin Dinar:

    My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: A fair-skinned one by whose face((Bi Wajihi), rainclouds are sought who takes care of the orphans and is the guardian of widows." Salim's father (Ibn 'Umar) said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: A fair-skinned one by whose face rainclouds are sought and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib."

  • #2
    Assalam O Alaikum
    brothers the above is the blame on us! I am new on this forum! Though I have replies to few of these but I want more knowledgeable people to reply on this!!

    Comment


    • #3
      Originally posted by MarijWasti View Post
      #2
      Quran states: ٱ ٱ ٱ ٱ

      Translation: He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things. (57:3)

      Now let's look at Muhsin Khan/Hilali translation: He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing.

      Although most of the times Muhsin khan has given false taweel in brackets aswell, but here the interpretation in brackets is not in issue but rather his false translation of words Zahir and Batin, former meaning Evident, outward, outside etc.. and latter meaning Immanent, inside, inward etc
      Salam Akhee

      I would like to welcome you to the forum, May Allah make you a source of benefit for your brothers.

      I will come comment on this In Sha Allah, but would like to add something for now.

      In Sha Allah, some one would have commented before I return (smile)

      175769 - . " ! . . . . . ! . . . . " . .
      : - : - : - : - : 2713

      Comment


      • #4
        Regarding the first one ....at-Tabari states

        وأما قوله: { منْ أمْرِ رَبِّـي } فإنه يعنـي: أنه من الأمر الذي يعلـمه الله عزّ وجلّ دونكم، فلا تعلـمونه ويعلـم ما هو.
        and he does not state any other opinion ...it means exactly what Muhsin Khan stated ...

        Comment


        • #5
          Assalam O Alaikum!
          Jazak Allah akhi actually the quote is not in clear fonts to me?!
          And is this tafsir site reliable?! Is'nt it a sufi site? And I would be thankful if you reply this as quickly as possible as the bareilvi who has done this is being praised a lot! And I hate when an innovator is being praised.

          Comment


          • #6
            Originally posted by MarijWasti View Post
            #2
            Quran states: هُوَ ٱلأَوَّلُ وَٱلآخِرُ وَٱلظَّاهِرُ وَٱلْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

            Translation: He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things. (57:3)

            Now let's look at Muhsin Khan/Hilali translation: He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing.

            Although most of the times Muhsin khan has given false taweel in brackets aswell, but here the interpretation in brackets is not in issue but rather his false translation of words Zahir and Batin, former meaning Evident, outward, outside etc.. and latter meaning Immanent, inside, inward etc
            Are they suggesting to translate al Dhahir as (the outside\outward) thus calling Allah "The Outside\Outward" ??
            Has any scholar, Ash'ari\Maturidi or even Mu'tazili explain dhahir to mean outside?

            and translating al Batin as "inside" is even worse ! because then you will be saying Allah is "The Inside" !!
            Inside of what?
            Allah is not inside anything !
            or the inside of anything !
            Exalted be Allah !

            The translation of Dr Muhsin is correct, for al Dhahir has several meanings, one of them is being High, it is mentioned in Imam al Qurtubi's book "al Asna fi sharh al Asma al Husna" (in the explanation of Allah's name al Dhahir), and it is also clear from the duaa of the Prophet sallallahu alayhi wa sallam in the hadith quoted above by bro Mahmoud al Misri, may Allah reward him.
            and As for al Batin, he translated it the same as its meaning mentioned in the hadith quoted above, that He is near.
            .

            Comment


            • #7
              Originally posted by MarijWasti View Post
              Assalam O Alaikum!
              Jazak Allah akhi actually the quote is not in clear fonts to me?!
              And is this tafsir site reliable?! Is'nt it a sufi site? And I would be thankful if you reply this as quickly as possible as the bareilvi who has done this is being praised a lot! And I hate when an innovator is being praised.
              Walaikumussalam,
              Its the site of the gov of Jordan , so it is kinda a sufi site, but the resources are good, they have lots of stuff with a good interface and if you can refute a sufi using their own sites ...all the better.,,dont you think ?

              Comment


              • #8
                Very long ... sorry about that :-(

                Al Salamu Alaikum akhee

                May Allah the Exalted bless our dear brother al-malibari and our respected sister Um Abdullah and make then Sabaqeen to all good.

                You see, I broke the maximum once/[2 day] (Multaqa rule) I had.

                Maybe try to restart from Monday (smile).

                Now the first question that should be asked is: "What is the best way to translate a text?"

                Now this is a difficult question, and you will probably get as many different answers as the number of people you ask. Translation can be defined as:

                The interpretation of the meaning of a text in one language (the "source text") and the production, in another language, of an equivalent text (the "target text," or "translation") that communicates the same message.

                Translation must take into account a number of constraints, including context, the rules of grammar of the two languages, their writing conventions, and their idioms.

                Perhaps the most common misconception about translation is that there exists a simple "word-for-word" correspondence between any two languages, and that translation is therefore a straightforward mechanical process. On the contrary, every language is a historically-evolved self-contained system, and historically-determined differences between languages may dictate differences of expression.

                Newcomers to translation sometimes proceed as if translation were an exact science as if consistent, one-to-one correlations exist between the words and phrases of different languages, thereby rendering translations fixed and identically-reproducible, much as in cryptography. Such novice translators may assume that all that is needed to translate a text is to "encode" and "decode" equivalencies between the languages, using a translation dictionary as the "codebook."[3]

                "Dynamic equivalence" (or "functional equivalence") conveys the essential thought expressed in a source text if necessary, at the expense of literality, original sememe and word order, the source text's active vs. passive voice, etc.

                By contrast, "formal equivalence" (sought via "literal" translation) attempts to render the text "literally," or "word for word" (the latter expression being itself a word-for-word rendering of the classical Latin "verbum pro verbo") if necessary, at the expense of features natural to the target language.
                There is, however, no sharp boundary between dynamic and formal equivalence. On the contrary, they represent a spectrum of translation approaches.

                http://en.wikipedia.org/wiki/Translation


                Now having said that the copy I have of the Shaykhs translation says on it: "English Translation of the meanings and commentary". So it is clear that their main concern is to transmit what they believe is the proper meaning that should be understood after reading the verse, not to get an Arabic-English dictionary and use the first word they find. And as was pointed out from the wikipedia texts quoted above, that there are many different methodologies for translation making it is quite unfair to say that they forged the translation, or altered it without a definite proof.

                We ask that brother a question:

                Is he claiming that his translation had managed to capture the beauty and entire meaning of the Quranic words in Arabic??

                If he says yes that he had managed by his translation to capture the entire equivalence, beauty, and magnificence of the Arabic wordings, then I see that there is no use to discuss this with him.

                If he says no, he did not capture the Arabic in its entirety then what would stop us from saying that he had forged the translation, or that whoever did the translation he trusts had tampered and corrupted the meaning of the Quran.

                I sometimes try to translate few pages, and it takes from me hours and days. And after I have written, and look through it I change many of the words I used, sometimes reword entire sentences and once I think I have a final copy and go over it again, I say Subhan Allah I should have used that word instead.

                Now, Subhan Allah, when speaking of Shaykh Muhammad Muhsin Khan and Shaykh Muhammad Al-Hilali, I just can't imagine how much time went into the translation of the whole Quran. The time and effort to check the meaning stated in the books of Tafseer, check the linguistic meaning in Arabic, select a suitable word to use that would transmit the meaning that an Arabic reader would understand, what to do if the Arabic reader would understand two meanings, how do you transmit both, completing the Quran, reviewing your work, et cetera et cetera et cetera.

                And on top of all this having in mind the burden that this is the Book of Allah that you are translating its meaning.

                Subhan Allah, I ask Allah to reward them greatly.

                With all this I tell you that they are not infallible, and probably yes you will find examples where a better word could have been used. But yet I think that their translation is among the best available.

                I really do not see that anyone's translation of the Quran or the Hadith is binding for anyone. There are translations that we rely on more than others, but to say:

                Forgeries/Corruption/Tampering of Salafis done to our sacred texts (including Quran) is a fact.


                I do not know if that brother [May Allah guide us and him] realizes that the Quran is in Arabic, and Allah the Exalted would preserve the Quran. It is important for him to realize that the translation of the meaning of the Quran is not the Quran.

                I am sure he realizes, but failed to use the proper word (smile).

                Now to comment on the Quranic verses he quoted (although sr. Um Abdullah and br. Al-malibari enteries are sufficient):

                Quran states: ٱ ٱ
                ٱ

                Translation: They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.(17:85)

                Muhsin Khan/Hilali translated it as: And they ask you (O Muhammad SAW) concerning the Rh (the Spirit); Say: "The Rh (the Spirit):
                it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little."

                Blunder # 1 in this forgery is that Amri Rabi is translated as one of the things, whereas it means Command of the Lord.

                Blunder #2 in this forgery is that Muhsin/Hilali added their own words in Quran itself by saying: the knowledge of which is only with my Lord


                As br. Al-Malibari said:
                : { } : .

                and he does not state any other opinion ...it means exactly what Muhsin Khan stated ...



                Translation of what Imam Al-Tabari said: Min Amri Rabi means: that it is from what Allah the Exalted knows and you don't, So you do not know it, but he knows.

                Ibn Katheer [Rahimahu Allah] mentions a similar opinion.
                : { } : : { } : .


                Al-Jalalayn mention the same thing:
                { }


                Now there are other Mufasereen that did mention the same meaning, and other that mentioned different meanings. But since I do not think it is possible to gather the meanings in English words, so why this biasness? Does he say that Ibn Katheer, Al-Tabari, and the rest [May Allah shower them with mercy] all forged the Quran.

                All what the Shaykh did, is translated the meaning he thinks makes the verse's meaning clearer to an English reader.

                Similarly, the second verse is explained by the hadith in Muslim and has been explained by some Mufasereen by this way. So the Shaykh tried to add the meaning that he felt is best suitable.

                Just to give u an example, of the translation they did, and problems that one can pick from it (if one tried to be picky):

                Lets say they translate, Batin as Immanent, and I did not know what it means and what this verse is saying about Allah. So I used a dictionary to look it up, and found the following meaning: Immanent: Restricted entirely to the mind [definition 2, in thefreedictionary.com]. What did I just understand about Allah, what did that tell me of Allah the Exalted? That he is a fragment of our imagination?!

                I am sure some translators used this word, and I would not say they are forging the Quran for it, since really translation is a tricky business. But what I hope he realizes that whether it is in the verses or in the hadith, the Shaykhs gave the translation of the meaning that he felt is best.

                And Allah knows best.

                P.S. It would be interesting to see how he translates a few verses himself. I am sure he will fall in the same flaw he thinks he is avoiding.

                Here are some suggestions, between paranthesis to be translated together (smile):

                (8:30), (7:178 and 93:7), and (38:75 and 51:47)

                Comment


                • #9
                  Originally posted by al-malibari View Post
                  Regarding the first one ....at-Tabari states

                  وأما قوله: { منْ أمْرِ رَبِّـي } فإنه يعنـي: أنه من الأمر الذي يعلـمه الله عزّ وجلّ دونكم، فلا تعلـمونه ويعلـم ما هو.
                  and he does not state any other opinion ...it means exactly what Muhsin Khan stated ...
                  attached is an image for the above tafsir of the ayah, scanned.
                  Attached Files
                  .

                  Comment


                  • #10
                    Assalam O Alaikum!
                    It would be better if you translate this arabic into english brothers(I mean the refutation you all presented in quotes and tafsir tabari as well) ! And the quotes in the arabic are not readable for me as they appear to me not in clear fonts! And I know brothers that there is a hadith in sahih muslim explaining the so called forgery number 2! Can anybody provide the reference for it. Jazak Allah brothers

                    Comment


                    • #11
                      I can't guarantee the translation's accuracy
                      http://www.usc.edu/dept/MSA/fundamen....html#035.6551

                      Comment


                      • #12
                        wa alaykum assalam

                        to read the arabic text
                        click on VIEW > ENCODING > ARABIC (WINDOWS)

                        as for tafsir tabari I attached for u an image
                        check my post #9
                        .

                        Comment


                        • #13
                          is there anyone who can provide the reference of the hadith in sahih muslim in one of the quotes above?!
                          Jazak Allah

                          Comment


                          • #14
                            Al Salamu Alaikum Akhee Al-Karim

                            Let me In Sha Allah reiterate what I mentioned in my previous post (summarized):

                            1) It is important to show him, and for us to understand, that translation can be done in different manners and methods. Among these:
                            -> Translating word-for-word [which he, from his ignorance or biasness and Allah knows best -, appears to be suggesting that any other way would be considered forgery].
                            -> Translating the meaning that ought to be understood from the original text (in this case, Arabic), even if it affects the word-for-word aspect of the translation.

                            Between these two is a wide spectrum of methodologies that one can take. One chooses the method that best suits the purpose he is doing the translation for.

                            The shaykhs according to my understanding have taken the second method, as is stated in the copy I have.
                            2) If this is made clear to him In Sha Al-Rahman, then the issue that should be discussed is the following: Is the meaning that they transmitted a valid meaning or not?

                            If there is a scholar that did explain the meaning in that way, that person (who had accused them of forgery, had also indirectly no, rather directly accused all these great scholars who explained the meaning in that way as attempting to forge, and corrupt peoples understanding of the Quran. And Allah the Most Just will judge between these great scholars and that writer in a day where there is no going back.

                            The verses given above:

                            1) Verse 17:85: Min Amri Rabi

                            We (br. Al-malibari, sr. um Abdullah, and myself) have provided quotes from Al-Tabari, Ibn Katheer, and Al-Galalayn regarding the explanation of this verse and they all described it as the Shaykh had translated it.

                            Quote 1- Tabari:
                            : { } : .

                            Translation of what Imam Al-Tabari said: Min Amri Rabi means: that it is from the matter that Allah the Exalted knows and you don't, So you do not know it, but he knows what it is.

                            Quote 2 - Ibn Katheer:
                            http://www.tafsir.com/default.asp?sid=17&tid=29571
                            : { } : : { } : .

                            Translation: Min Amri Rabi i.e from his matter, and from what He kept its knowledge away from you, and that is why He said: "And of knowledge, you (mankind) have been given only a little." i.e. He did not reveal to you of His knowledge except very little ...

                            Quote 3 - Jalalayn:
                            }

                            Translation: i.e. His Knowledge, [that] you don't know

                            If the writer wants more, we by the Will of Allah can provide him with more quotes from Scholars who one year in their life is more beneficial than a life time of those who accuse them of forgery. Although I think that this would be a waste of time.

                            2) Verse 57:3: Wa Al-Zahir wa Al-Batin

                            He seems to have a problem with the way the Shaykh translated the meaning instead of using the actual equivalent word in the English language. I pointed out what problem I saw could arise from using one of the words that writer suggested (previous post).

                            And as I already pointed out some possible ways of doing the translation, the question now is if the meaning transmitted valid or not?

                            Apart from the hadith in Imam Muslim, where the Prophet [peace be upon him] explained what can be understood from these words:

                            The Zahir, Who nothing is over Him
                            The Batin, Who nothing is Doonahu (will be translated in a minute).

                            Here is what some Scholars stated [Arabic and my poor translation of meaning]:

                            Note: All quotes from Al-Shamela

                            Tafseers Books:

                            a) Aysaar Al-Tafaseer Abu Bakr Al-Jazaeri [4/202]

                            { } : .

                            {Al-Zahir wa Al-Batin}: i.e. the Zahir whom nothing is over/above Him, and the Batin whom nothing is Doonahu (refer to hadith explanation [a] below for meaning)

                            Same mentioned by Al-Sadi [1/837], Aysar Al-Tafaseer by Asad Hawmad [1/4957], Al-Muyasar by Al-Turki [10/27], etc.

                            b) Al-Nukat wa Al-Uyoon by Al-Mawardi [4/231]

                            { } :
                            : .
                            : : { } .
                            : .

                            {Al-Zahir wa Al-Batin} has three interpretations:
                            The first: Al-Zahir over all things because of his Ulow [Elevation/Highness], and Al-Batin his Ihatah of all things because of his Closeness, as was mentioned by Ibn Hayan.
                            The second: The Qahir (overcome-r/subjugator) of what is Zahir and what is Batin, as He the Exalted said: {So we supported those who believed against their enemies, so they became Zahireen} 61:14
                            The third: The One Knowledgeable with the Zahir (Evident) and with what is Batin (hidden).

                            The meaning the Shaykh transmitted is the first of the three. The question we ask again, did these scholars also commit forgery?!?!

                            Aqidah Books:

                            a) Itiqaad Ahl Asunnah Muhammad Al-Khamees [1/139]
                            : (1)
                            Translation: He does not be except Elevated and High, and nothing can be above him whatsoever, as the most knowledgeable of all creation said: And You are the Zahir, so there is nothing above you, so He the Exalted is close in his Elevation, High in his Closeness.

                            b) Sharh Al-Aqidah Al-Wasitiyah Muhammad Haras [1/77]:

                            : .
                            : .

                            Translation: And His Name the Zahir: Indicates his Elevation/Highness and Greatness
                            And his Name Al-Batin: Indicates his Closeness and Maiyah.

                            c) Sharh Al-Aqidah Al-Tahawiyah Ibn Abi Al-Izz Al-Hanafi [2/181]

                            : . : { } (5) .
                            :

                            Translation: And what is meant by the Zuhoor is Ulow [Elevation], and from it is the saying of the Exalted: {Fa Ma Istataoo An Yazharouh} (18:97), i.e. to come over/above it. Thus these four names are Mutaqabilah: Two , and Two [to show] his Elevation and Closeness.

                            Hadith Explanation:

                            a) Awn Al-Maboud explanation of the tradition in Abu Dawud [11/90]:

                            ( )
                            : . . : .

                            Translation of: (Falaysah Dounaka Shay) i.e. there is nothing Dounak:
                            and the word Doun can come as meaning [1] Other, and can come as meaning [2] Close/Near

                            Dictionaries:

                            a) Al-Qamoos Al-Muheet, and a similar meaning is mentioned in Lisan Al-Arab

                            : .
                            Translation: He is Dounahu i.e. Closer/Nearer than he is


                            Thus after showing that the meaning the Shaykh translated is something that other scholars stated, the writer of these allegations can either include all these scholars in his forgery claim, or Repent to Allah from what he has fallen into.

                            The writer May Allah guide us and him, if I wished to be as biased as he was I could say that he:
                            1) Demonstrated his ignorance in the methodologies of translation
                            2) Demonstrated his ignorance in the Arabic language
                            3) Did not act upon what Allah stated in the Quran to leave suspicions, since indeed some are sin If Allah had criticize those who eat the flesh of his dead brother, than what about the flesh of scholars?
                            4) Did not act about what our Messenger [Salah Allah Alaihi wa Salam] taught us of not backbite, and to have leniency with each other.

                            But I seek refuge in Allah from this and rather give him the Glad tidings that Allah ended the verse 12 in Surat Al-Hujurat (point 3) with: And fear Allah. Verily, Allah is the One Who accepts repentance, and is the Most Merciful.

                            Yes, in both verses are meanings that are lost in the translation, but this is really one of the problems with any translation. Thus once you translate anything then there is a great chance that part of the meaning will be lost, and this is in words of man, then what would it be like if the words you are translating are the Words of Allah, can they be simply covered in a few English words?

                            I hope that it is clear now In Sha Allah.

                            Now if is doesnt stop these accusations, I would really hope he can answer the questions I posed in my previous post, and also I would like to see how he translates the following verses:

                            (8:30), (7:178 and 93:7), and (38:75 and 51:47)


                            I would also like to add to them verse 18:97

                            I ask Allah to give us guidance to what would be of benefit to us in the Next Life and in this one.

                            Comment


                            • #15
                              Salafis are forgers of Islamic texts!

                              Asalamu ala' man Ittiba al Huda (Peace be upon those who follow righteous guidance)

                              I did not know that a runaway Salafi (i.e. Marij) had asked the internet salafi scholars about this matter, anyways the person who made the thread on forgeries of Salafis was none other than me , Marij forgot to post things completely because the corruptions by salafis mentioned right next to what he has posted decisively prove that Salafis are from top to bottom nothing but forgers of Islamic texts, here I will post them so that Salafis come out from their imaginary world of counter refutation over legitimate points.

                              What Marij forgot to copy/paste was the following (Note: These are the forgeries over which Salafi debaters ran away and had no answers)

                              I said: Here is yet another example of worst kind of deceit used by Wahabis in attributing lies towards Imam Nawawi(rah) and even changing words contrary to what he actually said (Naudhobillah)

                              "Section: The Visit to the Tomb of the Messenger of Allah (Allah Bless Him and Give Him Peace), and the Remembrances of Allah Made There"

                              Know that everyone who performs the hajj should set out to visit the Messenger of Allah (Allah bless him and give him peace), whether it is on ones way or not, for visiting him (Allah bless him and give him peace) is one of the most important acts of worship, the most rewarded of efforts, and best of goals.

                              When one sets out to perform the visit, one should do much of the blessings and peace upon him (Allah bless him and give him peace) on the way. And when ones eye falls on the trees of Medina, and its sanctum and landmarks, one should increase saying the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by ones visit to him (Allah bless him and give him peace), and grant one felicity in this world and the next through it. One should say, "O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the tomb of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (al-Adhkar al-Nawawiyya, 28384).

                              ***Following is the Salafi corruption, read how cleverly have they attributed lies to Imam Nawawi (rah) to disrespect the Prophet (saw)[The corruptions are highlighted in blue]***

                              Section: The Visit to the Mosque of the Messenger of Allah (Allah Bless Him and Give Him Peace) [deletion]

                              Know that it is preferable, for whoever wants to visit the Mosque of the Messenger of Allah (Allah bless him and give him peace), [deletion]to make much of the blessings and peace upon him (Allah bless him and give him peace) on the way. And when ones eye falls on the trees of Medina, and its sanctum and landmarks, to increase saying the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by ones visit to his mosque(Allah bless him and give him peace), and grant one felicity in this world and the next through it. One should say: "O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the mosque of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (al-Adhkar, 295).

                              In the 1409/1988 printing of this work, published by Dar al-Huda in Riyad, Saudi Arabia, under the inspection and approval of the Riyasa Idara al-Buhuth al-Ilmiyya wa al-Ifta or "Presidency of Supervision of Scholarly Studies and Islamic Legal Opinion," the same section has been changed to agree with Ibn Taymiyas view that setting out to visit the Prophets tomb (Allah bless him and give him peace) is disobedience. (It only becomes permissible, according to this point of view, if one intends visiting the mosque of the Prophet (Allah bless him and give him peace).

                              Then I said:

                              Here is one example from numerous corruptions done to our beautiful Tafsir by Salafis, I will present Arabic, then Salafi corruption and finally actual translation with the Arabic words in brackets (Please note the forgeries of Salafis highlighted in blue), If I were to compile a book on forgeries of Salafis then this would be in its Volume 10 Page 600

                              Original in Arabic:

                              ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ } 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 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 كَمِثْلِهِ شَىْءٌ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ }



                              Salafi forgery: (and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. [deletion] 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.

                              4 Forgeries in 1 passage alone, Although this they have done to overwhelming passages of Tafsir by even removing whole paragraphs from it but this single example should suffice.

                              Proper translation: [Then He established (istawa) upon the Throne" (Quran 7:54)], 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)Malik, Awzai, Thawri, Layth ibn Sad, Shafi, Ahmad, Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims, ancient and modern(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 tatil): 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" (Quran 42:11) [Tafsir al Quran al Azim 2:220]

                              There are many more examples of forgeries/corruptions/tampering of salafis, Once a Guru of Salafis showed translation of Ibn Rajab al Hanblis book, I will save him from the utter embarrassment however the salafi translators in footnote themselves admitted that they have removed many words of Ibn Rajab al Hanbli (rah) as they talk about Wajd, Khalwah etc.. as they are concerned with Sufism and Islam is far from it. (These liars admit from their own mouths that they do corruption to our texts and present them in a fashion which is deceiving to others)

                              Another example from Tafsir al Sawi (rah) where the great scholar directly in his tafsir calls wahabis as group of shayateen and Khawrjites, this has been removed too so that people do not find out about their fitnah (although in original Arabic manuscript this is present) another example is of translation done to Tafsir Ibn Kathir, once again they have removed pages upon pages from it which do not suit their aqida for example in Tafsir of 4:64 Imam Ibn Kathir (rah) narrates a Mashoor incident of Bedouin coming to grave of Prophet (saw) and addressing him directly making him Waseela, there are many more examples.

                              Insha ALLAH more forgeries of Salafis shall be updated on regular basis.

                              Wassalam

                              END QUOTE-
                              _________________________________________

                              After so called Salafi scholars of internet answer this, then I will come back to how Muhsin/Hilali have been fraudulent in representing Quran itself, meanwhile I will just give a glimpse of what will happen to salafis, Imam At-Tabri (Rahimuhullah) not giving any other interpretation is not the end of world because vast majority of other Mufasireen said contrary and Quran is not Tabris Kalaam it is Allahs, therefore to restrict Quranic meanings to a certain viewpoint of man is manipulating with the word of Allah, secondly Muhsin Khan did not add that Taweel in brackets he directly played with words in Arabic.

                              Third, Um Abdullah in fanatical defense of Muhsin/Hilali said: The translation of Dr Muhsin is correct, for al Dhahir has several meanings

                              It should have been more like: The translation of Dr Muhsin is incorrect, for al Dhahir has several meanings, limiting the word of Allah to a certain one meaning makes Dr Muhsin a Pseudo doctor.

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