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  • #16
    بسم الله الرحمن الرحيم و الصلاة و السلام على خير الأنام و على اله و صحبه الأطهار و من تبعهم بإحسان إلى يوم الدين

    Originally posted by aamirik View Post
    Asalamu ala' man Ittiba al Huda (Peace be upon those who follow righteous guidance)
    I am not sure whether this greeting has been said out of ignorance or in purpose, but inshallah, I will give you the benefit of doubt and assume the good in you for Allah says: {O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin} [ Al-Hujuraat:12]

    You aught to know that this greeting is said to the people of the book as it has been narrated in authentic Hadiths and from what has been narrated by Qutada and Ibn serrin as Abdulrazzaq documented in his Musanaf as well as what Alhafith Bin Hajar said in Fath Albari about this type of greeting.

    Muslim greeting is: السلام عليكم و رحمة الله و بركاته so learn inshallah for the future.


    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.



    Allah says: {Woe to every slanderer, defamer} [ Alhumazah:1]

    Calling your brother with such terms is improper and has nothing to do Muslims Manners. In addition to the fact that it is a grieve sin to commit:

    Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Do you know what is backbiting? They (the Companions) said: Allah and His Messenger know best. Thereupon he (the Holy Prophet) said: Backbiting implies your talking about your brother in a manner which he does not like. It was said to him: What is your opinion about this that if I actually find (that failing) in my brother which I made a mention of? He said: If (that failing) is actually found (in him) what you assert, you in fact backbited him, and if that is not in him it is a slander
    .
    [ sahih Muslim: 2589]

    Would not be enough for you to say: I am the one who asked these questions and wish others to answer them?!!! and since when you or anyone else know what in the heart of others!! yet, Shaytaan runs in the vein of people as the prophet said, wallahu A'lmusta'an. may Allah forgive you.


    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)
    Once again you fall in the same sin but i ask Allah to forgive you as inshallah it I still assume you did it out of ignorance. Furthermore, I advise you not to generalize because the translation is made only by one person not by millions!!! unless you have too much hasanat in your hand you wish to waste in the judgment day because all of them will ask Allah in judgment day to take revenge from you for such accusation.

    "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 one’s 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 one’s 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 one’s 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, 283–84).

    ***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 one’s 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 one’s 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 Taymiya’s view that setting out to visit the Prophet’s 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).


    First: Know that scholars words are used for support and not as an evidence because every one's word is between acceptance and rejection except the prophet ( صلى الله عليه و سلم ). so keep this in mind.

    In regrading visiting the prophet's grave then know the following:

    1. Imam Alnawai himself said it is a preferable to do so and never said it is obligatory even in the Alathkaar books as he said (ينبغي ) and it is obvious and refer to Alminhaj by Imam Alnawawi as well.

    2. The intention to visit the grave of the prophet is a known famous matter between scholars who were between allowing and forbidding.Anyway, scholars who forbade the visit said that it is not allowed to travel with the intention to visit the grave of the prophet or anyone's else grave based on the hadith:
    Qaza'ah reported: I heard a Abu Sa'id saying: I heard Allah's Messenger (may peace be upon him) saying: Do not set out on a journey (for religious devotion) but for the three mosques-for this mosque of mine (at Medina) the Sacred Mosque (at Mecca), and the Mosque al-Aqsa (Bait al-Maqdis)" [Agreed upon].

    They still acknowledge that visiting graves of the prophet and companions is way to get closer to Allah with. However, they forbade the traveling with the intention to visit the graves so if someone lives in madinah or near by he is allowed to have the intention to visit the grave because his visit not considered as traveling thus the Hadith does not apply on him.

    Read Further here to benefit:

    http://www.islamqa.com/index.php?ref...82%D8%A8%D8%B1

    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


    One of the salaf was walking with his companions and a man insulted him and said to hiة what he dislike to hear but he stayed quite and never replied. So his companion asked him; why do not you reply back to him after what he said to you: he said: " O my brother, why do you think we learnt this knowledge for?! so we tam ourselves and not to act as those laypeople!!"

    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" – (Qur’an 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, Awza‘i, Thawri, Layth ibn Sa‘d, Shaf’i, 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 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 al Quran al Azim 2:220]


    And who are you???!!!! we know and recognized the scholars you mentioned i.e. Alnawawi but we do not recognize you at all, so please tell us baout yourself so that if you are in status of scholars to treat you as one nad if you are in level of laypeople to treat you as them since Allah said: {
    Allah will exalt those of you who believe, and those who are given knowledge, in high degrees} [ Almujadalah: 11]

    I must say that you are bias about it for some reasons which I do not understand!!! Anyway, I still give you the benefit of doubt, so far!

    The word conflicting is a correct word as it gives the meaning because what was meant in that sentence is to show there are many opinions that differ to each other and they are indeed conflicting.

    the part where you out deleted..it does not make any change to the meaning and at the same time is an additional wordings to apologize for not going thru all these opinions!!!

    The third highlighted text gives the meaning of the sentence so what is the issue here? there are different types of translations which you seem not aware of anyway and you can go ask any expert in translation to explain to you about these methodologies.

    The fourth one is the same issue, the sentence gave the meaning and did not use word to word translation which i do not recommend at all.

    your translation and first translation gave the same meaning and translating using meanings is the best way. so no harm done here so please lean to assume the good in others instead of accusing everyone. May Allah forgive you.


    There are many more examples of forgeries/corruptions/tampering of salafis, Once a Guru of Salafis showed translation of Ibn Rajab al Hanbli’s 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)
    I have no clue about what you are talking about here!! Still please do not generalize, i have no idea about those who you are referring to but please address only the one who you think made a mistake and stop generalizing, it is too obvious how bias you are here. May Allah forgive you.

    Furthermore, why do you use the term "salafi" here when you ever you mention your false claims? If someone drinks and says he is salafi would that mean salafi drink alcohol or allow it???? get real please.

    Again, I advise you, to address the person himself without using words insulting others.If you do not know to use Muslims Manners in discussion then please ask and everyone here will help you inshallah. eventually we all are learners and we seek to be better Muslims all the time.

    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)


    I still do not know what you are talking about and please bring statements not just what you say!!! use references and if what you say is true then why the arabic text still there as it is, as you said?!! if they wanted to forge it as you falsely claimed then would not they did so called forgery, as you claimed, to Arabic ones as well? In addition if he ever said that then it is his own opinion and now he is before Allah so he will be asked about it so do not worry much about it. may Allah guide you and us, i ask Allah to purify your heart from such darkness.


    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 Mashoorincident of Bedouin coming to grave of Prophet (saw) and addressing him directly making him Waseela, there are many more examples.


    I will do now exactly what you do!!! and wish to see how it feels like:

    I say following your method:

    This is one of your forgery about Ibn Katheer beacsue Ibn katheer did not say mashoor incident but he said: " It was mentioned by some group like Shaikh Abu Nasr alsabbagh in his book alshamel the incident that Al-A'tbi ( who narrated it) is mash-hoor with."

    I say following the Islamic way:

    I believe you have made a mistake there because the narration of Ibn Katheer does not refer to the story itself but rather to the one who is known of narrating it.

    See the difference?!!!

    Note: This incident has been narrated either without chain of narrators or with dark chain of narrators which in noway to be used as an evidence for anything at all. I do not want to go further on it as it is a whole thread itself. Anyway the context itself proves that it can not be used as an evidence anyway!!!

    May Allah guide us all.


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

    Wassalam
    May Allah guide you and i make dua'a that Allah cleanse your heart from such darkness as it is in no way the manners of prophets or their companions.

    side note:
    wassalam means nothing and it is not even a greeting!!!! please learn at least greetings because this is the basics.

    _________________________________________

    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 Tabri’s Kalaam it is Allah’s, 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.
    I suggest you follow the manners of Muslims when you discuss and talk because all your words carry with nothing but hatred, mock and arrogance and you do not even know how to greet a Muslim???!!! ( rolling eyes)

    I ask Allah to guide us all and we do not mind you post whatever you wish but learn the manners of asking questions and at the same time respect others. this forum has rules we should follow.

    wallahu A'lam
    Seeking Knowledge & Learning Fiqh Is Only Praised When It Is For The Purpose Of Acting Upon It, Not For The Sake Of Discussions & Arguments

    Why Posts Are Deleted?
    [Subscribe] Oasis.of.Serenity

    If I do not greet back in writing then know I do it verbally because sometimes I am too busy and just want to answer the question.

    Comment


    • #17
      Originally posted by aamirik View Post

      "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 one’s 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 one’s 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 one’s 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, 283–84).

      ***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 one’s 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 one’s 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 Taymiya’s view that setting out to visit the Prophet’s 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).
      Firstly: Welcome to the forum

      Secondly:

      The reply to this is from shaikh Abdul Qadir al Arnaut's website:
      http://www.alarnaut.com/
      (I will post its translation a little later insha Allah, unless someone does it before me)

      قصة حصول التحريف بكتاب الأذكار للنووي الذي حققه شيخنا

      قام أحد المسؤولين في "هيئة مراقبة المطبوعات" بالمملكة السعودية، بتحريف كتاب "الأذكار" للإمام النووي، الذي حققه شيخنا عبد القادر الأرنؤوط، بدون علم شيخنا. وما إن نزل إلى الأسواق، حتى طار به أهل البدع كشيطان العقبة، في كل أرض زاعمين أنهم أخذوا على شيخنا ممسكاً، رغم أنه غير مسؤول عنه.
      أولاً – فور اطلاع الشيخ على ما وقع في الكتاب من تحريف، أعلن براءته، وطَبَعَ وُريقاتٍ تُبيّن ما حصل بعنوان "رد على افتراء". وكان يُعطي هذه الوريقات لكل من يأتيه سائلاً عن هذا الموضوع.
      ثانياً – سبب عدم انتشار هذه الوريقات في نجد والحجاز –مع حرص الشيخ على نشرها– هو رفض كافة الصحف السعودية لذلك لما سيتبين لاحقاً من فضح جهات رسمية في المملكة.
      ثالثاً – طار أهل البدع بهذه الحكاية كأنهم قد وقعوا على صيْدٍ ثمينٍ. وطنطنوا حولها شهوراً بل سِنيناً. ومع اطلاع بعضهم على هذه البراءة، إلا أنهم تجاهلوها، واستمروا في افترائهم وبهتانهم. فأسأل الله أن يجعل ذلك في ميزان حسنات الشيخ، وأن يزيده بذلك رفعة في الدنيا والآخرة.
      رابعاً – لو قام أحد الطّابعين بتغيير حرفٍ واحدٍ من كتب الشيخ عبد الفتاح أبو غدة –مثلاً– دون إعلامه، لكانت قامت الدنيا ولم تقعد، ولسَحَب الشيخ كتبه من عند ذلك الطابع. و بالمناسبة فإن الشيخ من أشدّ الناس كراهيةً لمِثلِ هذا العمل المشين –و هو التصرّف في عبارات الأئمة بالبتر و التغيير–. و كان يُنكِرُ ما وقع للشيخ حامد الفقي في بعض كتب ابن تيمية و ابن القيم من تغييره لعبارات لا تتّفق مع ما ارتآه، و الله الموفق لا رب غيره. و أهل البدع –كأمثال هذا الراد على شيخنا– هم أفعل الناس لمثل هذا، و القصص في هذا كثير. و من هؤلاء المشهورين بمثل هذا كمال الحوت –بلعه الحوت– هذا الحبشيّ المبتدع الضّال المجاهر ببغض ابن تيمية –بل بتكفيره–، و هو الذي جمع ذاك الكتاب الباطل في تكفير ابن تيمية، و طبعه باسم "كمال أبو المنى" أو نحوها| ثم أعاد طبعه بغير إسمٍ عليه. وهو من طائفة الأحباش المارقة. وهم يفعلون ما يفعلون حسبة! وهو مشهور عنهم. و هكذا أمثاله نسأل الله تعالى أن يبطل كيدهم لأهل السنة.
      خامساً – نص براءة الشيخ:
      بسم الله الرحمن الرحيم
      الحمد لله رب العالمين، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين وبعد.
      فإن الكتاب الذي بين أيدينا "الأذكار" للإمام النووي –رحمه الله– قد طُبِعَ بتحقيقي في مطبعة "الملاّح" بدمشق سنة 1391هـ الموافق 1971م. ثم قمت بتحقيقه مرة أخرى، وقام بطبعه مدير دار الهدى بالرياض الأستاذ "أحمد النحّاس". وكان قد قَدّمَهُ للإدارة العامة لشؤون المصاحف ومراقبة المطبوعات برئاسة "البحوث العلمية والإفتاء والدعوة والإرشاد في الرياض". وسُلِّم الكتاب إلى هيئة مراقبة المطبوعات، وقرأه أحد الأساتذة وتَصرّفَ فيه في: "فصل في زيارة قبر رسول الله r"، وجَعَله: "فصل في زيارة مسجد رسول الله r"! مع تغيير بعض العبارات في هذا الفصل صفحة (295)، وحذف من صفحة (297) قصة العتبي، وهو محمد بن عبيد الله بن عمرو بن معاوية بن عمرو بن عتبة بن أبي سفيان بن صخر بن حرب بن أمية الأموي العتبي الشاعر، الذي ذكر قصة الأعرابي الذي جاء إلى قبر رسول r وقال له: «جئتك مستغفرا من ذنبي»، وأن العتبي رأى النبي r في المنام وقال له: «يا عتبي إلحق الأعرابي فبَشّره بأن الله قد غفر له»، وحَذَفَ التّعليق الذي ذكرته حول هذه القصة. وقد ذكَرتُ أنها غير صحيحة، ومع ذلك كله حذفها وحذف التعليق الذي علقته عليها!
      وهذا التصرّف الذي حَصَلَ في هذا الكتاب، لم يكن مِنّي أنا العبد الفقير إلى الله تعالى العلي القدير "عبد القادر الأرناؤوط"، وكذلك لم يكن من مدير دار الهدى الأستاذ "أحمد النحّاس". وإنما حَصَل من "هيئة مراقبة المطبوعات". ومدير دار الهدى ومحقّق الكتاب لا يحمِلان تِبعة ذلك، وإنما الذي يحمل تبعة ذلك "هيئة مراقبة المطبوعات".
      ولا شَكَّ أن التصرُّف في عبارات المؤلّفين لا يجوز. وهي أمانةٌ علميةٌ. وإنما على المحقّق والمدقّق أن يترك عبارة المؤلف كما هي، وأن يُعلِّقَ على ما يراه مخالفاً للشرع والسُّنة في نظره، دون تغييرٍ لعبارة المؤلّف.
      وكان الأخ في الله الأستاذ "أحمد النحّاس" كلّمني بالهاتف من الرياض إلى دمشق، وذكر لي أن المدقّق تصرّف في الكتاب، وأنه حصل تغييرٌ وتبديلٌ. ولكن كلّ ظنّي أنه تصرّفٌ مع التعليق على ذلك المكان، كما هي عادة المحققين والمدققين. وأخيراً طُبِعَ الكتاب، وطُرِحَ إلى السوق في الرياض. وبعد اطلاعنا على الكتاب، ما كان من مدير دار الهدى الأستاذ "أحمد النحاس" إلا أن قام بطباعته مرةً أخرى، و رَدّ قصة العتبي المحذوفة إلى مكانها –كما كانت سابقاً في جميع الطبعات– مع التعليق عليها من قِبَليْ. وزِدتُ عليه بياناً أن هذه القصة غير صحيحة. وفي هذه الطبعة الأخيرة ردَّ كلام النووي كما كان أيضاً في جميع الطبعات، مع التعليق عليه.
      وفي الحقيقة –كما قلت– لم يكن التصرّف في هذا الكتاب: لا من قِبَليْ، ولا من قِبَلِ مدير دار الهدى الأستاذ أحمد النحاس. وهدى الله تعالى من تَصرَّفَ في الكتاب، ورَدَّنا الله تعالى وإياه إلى الصواب، وسامح الله تعالى الأستاذ "محمد عوامة الحلبي" الذي اتهمني في كتابه "صفحات في أدب الرأي" صفحة (77) بتغيير نصوص العلماء والتلاعب بها. وقال في التعليق: «أكتب هذا بناءً على أنه هو فاعل ذلك، وعلى أنه هو المسؤول. فقد طبع اسمه على الكتاب، والله أعلم بما وراء ذلك». هذا وقد بيّنتُ مَنْ هو وراء ذلك، فسامحه الله وهدانا وإياه إلى الصواب. فإنه قد فتح الباب في الاتهام لمحقّقٍ جديدٍ اسمه "سُبَيع حمزة حاكمي الحمصي" وهو الآن يعمل في جدة. فقد اتّهمني في مقدمة كتاب "الأذكار" الذي حققه من جديد بـ"الخيانة" وعدم الأمانة والتحريف والتشويه والحذف والتبديل. وتَهَكَّمَ بلقب الشيخ وقال: «اتق الله أيها الشيخ، وارفع يدك عن كتب التراث، وابحث عن مصدر آخر للرزق». ويقول: «ما كتبنا هذا لنشهر، بل لنحذّر. فالشيخ لا يعرفنا ولا نعرفه»! يقول هذا ويقِرّ بأنه لا يعرفني ولا أعرفه. فكيف يتهمني بهذه الاتهامات الباطلة وهو لا يعرفني ولا يعرف حقيقة ما حصل في الكتاب؟ ومن الذي غيّرَ وبدّل؟ وهل أنا المتصرّف أم غيري بمجرد أنه سمع من الناس؟ أهكذا يعمل طالب العلم؟ والله تعالى يقول: {يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ} (6) سورة الحجرات. ويقول تعالى: {وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُّبِينًا} (58) سورة الأحزاب. ويقول تعالى: {وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا} (112) سورة النساء. ويقول تعالى: {... وَقَدْ خَابَ مَنِ افْتَرَى} (61) سورة طـه.
      وهذا المُتّهم "الشيخ سبيع حمزة حاكمي الحمصي" مَرَّ على قصة العتبي أثناء تحقيقه صفحة (284–285) من طبعته، ولم يُعلّق عليها شيئاً، مع أن هذه القصة ليس لها إسنادٌ صحيحٌ، ومتنها مخالفٌ للأحاديث الصحيحة. وسكت عنها وكأنها قِصةٌ صحيحةٌ مُسلَّمٌ بها. وقد قال الحافظ محمد بن أحمد بن عبد الهادي المقدسي الحنبلي –تلميذ شيخ الإسلام ابن تيمية وتلميذ الحافظ المِزِّيّ– في كتابه "الصارم المنكي في الرد على السبكي": «ذكرها الحافظ البيهقي في "شُعَب الإيمان" بإسنادٍ مظلمٍ». قال: «و وَضَعَ لها بعض الكذّابين إسناداً إلى عليٍّ t». وقال أيضاً ابن عبد الهادي في "الصارم المنكي في الرد على السبكي" صفحة (430): «هذا خبرٌ موضوعٌ، وأثَرٌ مُختَلقٌ مصنوعٌ لا يصلح الاعتماد عليه، ولا يحسن المصير إليه، وإسناده ظُلُماتٍ بعضها فوق بعض».
      وقد أخطأ الإمام النووي –رحمه الله– حيث ذكر هذه القصة وسكت عليها. وكان الأوْلى أن لا يذكرها حتى لا يغر بها القراء ويستشهدوا بها. أقول: كيف تصح هذه القصة وفيها يقول العتبي: «جاء الأعرابي إلى قبر النبي r وقال له: "جئتك مستغفرا من ذنبي"، بعد وفاة النبي r وهو في قبره؟ والله تعالى يقول في كتابه: {... وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ...} (135) سورة آل عمران. أي لا يغفرها أحدٌ سواه. قال الحافظ ابن عبد الهادي الحنبلي: «ولم يفهم أحدٌ من السلف والخلف من الآية الكريمة {... وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا} (64) سورة النساء، إلاّ المجيء إليه في حياته r ليستغفر لهم».
      وهذه قضية لها علاقة بالعقيدة والتوحيد، فلا يجوز التساهل فيها والسكوت عنها. وإن عقائد السلف الصالح أنهم يعبدون الله تعالى وحده ولا يشركون به شيئاً. فلا يَسأَلون إلا الله تعالى، ولا يستعينون إلا بالله عز وجل، ولا يستغيثون إلا به سبحانه، ولا يتوكلون إلا عليه جل وعلا. ويتوسّلون إلى الله تعالى بطاعته وعبادته والقيام بالأعمال الصالحة لقوله تعالى: {يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ...} (35) سورة المائدة. أي تقربوا إليه بطاعته وعبادته سبحانه وتعالى.
      قال عبد الله بن مسعود t: «اتّبِعوا ولا تبتدِعوا فقد كُفيتم». وقال عمر بن عبد العزيز رحمه الله: «قِفْ حيث وَقَفَ القوم. فإنهم عن عِلْمٍ وقفوا، وببَصرٍ نافِذٍ كفّوا». وقال الإمام الأوزاعي إمام أهل الشام رحمه الله: «عليك بآثار من سلف، وإن رفضك الناس. وإياك وآراء الرجال، وإن زخرفوه لك بالقول». وقال الفضيل بن عياض رحمه الله: «إلزم طرق الهدى، ولا يغُرّك قِلّةَ السالكين. وإيّاك وطرق الضلالة، ولا تغتر بكثرة الهالكين».
      هذا وإن شريعة الله تعالى محفوظة من التغيير والتبديل، وقد تكَفَّلَ الله تعالى بحفظها فقال: {إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ} (9) سورة الحجر. ورسول الله r قال في حديثه: «يحمِلُ هذا العِلْمَ من كُلِّ خَلَفٍ عُدُوله: يَنفون عنه تحريف الغالين، وانتحال المبطلين، وتأويل الجاهلين». وهو حديثٌ حَسَنٌ بطرقه وشواهده.
      نسأل الله تعالى أن يهدينا للعقيدة الصافية، والسريرة النقية الطاهرة، والأخلاق المرضية الفاضلة عند الله تعالى، وأن يعافينا من اتهام الأبرياء. وأن يُحْيينا على الإسلام، وأن يميتنا على الإيمان وشريعة النبي محمد عليه الصلاة والسلام. اللهم تَوَفَّنا مسلمين، وألحقنا بالصالحين، غير خزايا ولا مفتونين، واغفر لنا ولوالدينا وللمؤمنين يوم يقوم الحساب. ونسأله تعالى أن يلهمنا الصواب في القول والعمل.
      قال تبارك وتعالى: {يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيداً * يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً} (70–71) سورة الأحزاب.
      كما نسأله تعالى أن يجعل قلوبنا طاهرة من الحقد والحسد، وعامرة بذكر الله تعالى والصلاة على رسوله r. وأن يُلهمنا القول بالحق في الرضى والغضب، وأن يرزقنا التقوى في السر والعلانية {... هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ} (56) سورة المدثر. إنه على كل شيء قدير، وبالإجابة جدير، وآخر دعوانا أن الحمد لله رب العالمين.
      طالب العلم الشريف
      العبد الفقير إلى الله تعالى العلي القدير
      ( عبد القادر الأرنؤوط )
      التوقيع
      دمشق 1 ربيع الأول 1413 هـ
      29 آب 1992 م


      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.

      First of all, Tafsir Ibn Kathir that is translated is an ABRIDGMENT, so some text will be left out, but the text that is left out doesn't change the meaning of the ayah (its tafsir).

      secondly, lets look at ur so called "forgeries":

      1. "(and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning"

      Reply to this:
      • Do you know the different opinions regarding istiwa amongest the people of the past?
      If you don't, then let me give you some examples of sayings regarding it:
        • Istawa meaning "istawla" (conqured it)
        • Istawa meaning "rising above it with His dominion or power and rule"
        • Istawa meaning literally rose above it
      These are only a few opinions, Imam al Qurtubi rahimahu Allah, in his book "Al Asna Fi Sharh Asma Allah al Husna", mentioned 14 different opinions regarding it, and at the end he mentioned which one is the correct one, which is the madhhab of the Salaf (the 3rd one above, and in the near future I will have it translated for everyone to see for themselves insha Allah).
      And he (al Qurtubi) said, before mentioning the 14 opinion :
      "And know that the people differed in that"
      And we can see just from the 3 above opinions alone that the opinions are CONFLICTING.

      Know the Arabic text of tafsir of Ibn Kathir rahimahu Allah says
      فللناس في هذا المقام مقالات كثيرة جدا
      The literal translation is like this (People have very many sayings\opinions\positions in this matter)
      Now the one in the English traslation of Darus Salam it says
      (The people had several conflicting opinions over its meaning.)

      The second translation (the one by Darus Salam) is giving a clearified\explained translation of the Imam's words, I will post the literal translation with Darus Salam's translation between brackets and in red:

      ((People have very many [conflicting] sayings\opinions\positions in this matter [over its meaning]))

      As you can see, the word (conflicting) is showing that the many opinions\positions in regards to meaning of istawa ARE CONFLICTING, and I don't believe the accuser here will differ with us on that, or do you disagree that it is conflicing?

      As for the second part: (over its meaning), is an explanation of his saying (this matter), because the "matter" he is speaking about is "the meaning of istawa".
      And I don't believe anyone would disagree on that.

      your translation was:
      Proper translation: [Then He ‘established’ (istawa) upon the Throne" – (Qur’an 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 ]
      now the part in red was omitted from the translation because it is an ABRIDGEMENT, NOT A TRANSLATION OF THE WHOLE TAFSIR.
      And the part omitted does not affect the tafsir of the ayah at all.


      I will finish the reply to the rest of the so called "forgeries" of tafsir Ibn Kathir in translation later insha Allah.
      .

      Comment


      • #18
        oops, bro Ayman posted his reply while I was writing mine.

        alhamdulillah, insha Allah there is good in that, 2 replies is better than one
        زيادة الخير خيرين
        Last edited by Um Abdullah M.; 05-29-2011, 03:12 PM.
        .

        Comment


        • #19
          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 Tabri’s Kalaam it is Allah’s,
          How foolish, Why don't you attack At-Tabari for the "forgery" before you attack those quote verbatim from him, you are just another bigot, May Allah guide you or shut your foolish mouth

          Comment


          • #20
            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 Tabri’s Kalaam it is Allah’s, therefore to restrict Quranic meanings to a certain viewpoint of man is manipulating with the word of Allah
            lets take SOME of the tafsirs which mentioned the same tafsir as Imam at Tabari rahimahu Allah:


            Ibn Kathir (d. 774 H) rahimahu Allah

            تفسير ابن كثير - (ج 5 / ص 116)
            وقوله: { قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي } أي: من شأنه، ومما استأثر بعلمه دونكم


            In Imam al Qurtubi's (d. 671 H) tafsir - rahimahu Allah

            تفسير القرطبي - (ج 15 / ص 263)
            وفي التنزيل: " ويسئلونك عن الروح قل الروح من أمر ربي " [ الإسراء: 85 ] أي لا يعلم حقيقته إلا الله.وقد تقدم في [ سبحان ].
            (al Mahdawi and other mufasireen mentioned it from the narration of Ibn Abbas radiyallahu anhu)تفسير القرطبي - (ج 10 / ص 325)
            وقال في الروح: " قل الروح من أمر ربى " أي من الامر الذى لا يعلمه إلا الله.ذكره المهدوى وغيره من المفسرين عن ابن عباس.


            Al Baghawi rahimahu Allah(d. 510 H.)

            تفسير البغوي - (ج 5 / ص 126)
            وقوله عز وجل: { قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي } قيل من علم ربي.


            Al Farra':
            فتح القدير - (ج 4 / ص 347)
            قال الفراء : الروح الذي يعيش به الإنسان لم يخبر الله سبحانه به أحداً من خلقه ، ولم يعط علمه أحداً من عباده فقال : { قُلِ الروح مِنْ أَمْرِ رَبّى } أي : إنكم لا تعلمونه

            Ash Shawkani (d. 1250 H) rahimahu Allah in Fath al Qadir:

            فتح القدير - (ج 4 / ص 347)
            وبيان السائلين لرسول الله صلى الله عليه وسلم عن الروح ، ثم الظاهر أن السؤال عن حقيقة الروح ، لأن معرفة حقيقة الشيء أهم وأقدم من معرفة حال من أحواله ، ثم أمره سبحانه أن يجيب على السائلين له عن الروح فقال : { قُلِ الروح مِنْ أَمْرِ رَبّى } « من » بيانية ، والأمر : الشأن ، والإضافة للاختصاص ، أي : هو من جنس ما استأثر الله بعلمه من الأشياء التي لم يعلم بها عباده ،


            Ibn al Jawzi (d. 597 H.) in Zad al Maseer:

            وقوله : { من أمر ربي } أي : من عِلمه الذي منع أن يعرفه أحد


            Abul Layth as Simirqandi (d. 375 H.) in his tafsir "Bahr al Uloom":

            قوله : { وَيَسْئَلُونَكَ عَنِ الروح قُلِ الروح مِنْ أَمْرِ رَبّى } ، أي لا علم لي فيه؛


            An Nasfi (d. 710 H.) in "Madarik at Tanzil":{ وَيَسْئَلُونَكَ عَنِ الروح قُلِ الروح مِنْ أَمْرِ رَبّى } أي من أمر يعلمه ربي ، الجمهور على أنه الروح الذي في الحيوان ، سألوه عن حقيقته فأخبر أنه من أمر الله أي مما استأثر بعلمه

            Al Khazen [Abul Hasan Ali ash Shihi] (d. 741 H.) in Lubab at Tawil:

            وأقاويل الحكماء والصوفية في ما هية الروح كثيرة ، وليس هذا موضع استقصائها وأولى الأقاويل أن يوكل علمه إلى الله عز وجل هو قول أهل السنة قال عبد الله بن بريدة : إن الله لم يطلع على الروح ملكاً مقرباً ولا نبياً مرسلاً بدليل قوله : قل الروح من أمر ربي أي من علم ربي الذي استؤثر به

            Tafsir al Jalalain:

            { وَيَسْئَلُونَكَ } أي اليهود { عَنِ الروح } الذي يحيا به البدن { قُلْ } لهم { الروح مِنْ أَمْرِ رَبّى } أي عِلْمه لا تعلمونه { وَمَا أُوتِيتُم مّن العلم إِلاَّ قَلِيلاً } بالنسبة إلى علمه تعالى .


            Ibn 'Ajibah in al Bahr al Madid:
            = وقال أيضاً : { قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّى } [ الإسَراء : 85 ] أي : سر من أسراره ،

            =فقال : { قل الروح من أمر ربي } ، أظهر في مقام الإضمار؛ إظهارًا لكمال الاعتناء بشرفه ، أي : هو من جنس ما استأثر الله بعلمه من الأسرار الخفية ، التي لا يكاد يحوم حولها عقولُ البشر . { وما أُوتيتم من العلم إِلا قليلاً } لا يمكن تعلقه بأمثال هذه الأسرار

            Ibn 'Atiyah (d. 541 H) in al Muharir al Wajiz:

            وحقيقة الأمر في هذا هي مما استأثر الله به وغيبه عن عباده في قوله : { قل الروح من أمر ربي } [ الإسراء : 85 ]

            Al wahidi (d. 468 H.) in al Wajiz

            الوجيز للواحدي - (ج 1 / ص 459)
            { ويسألونك } يعني : اليهود { عن الروح } والرُّوح : ما يحيا به البدن ، سألوه عن ذلك وحقيقته وكيفيَّته ، وموضعه من البدن ، وذلك ما لم يُخبر الله سبحانه به أحداً ، ولم يُعط علمه أحداً من عبادِه ، فقال : { قل الروح من أمر ربي } أَيْ : من علم ربِّي ، أَيْ : إنَّكم لا تعلمونه

            Note: I am quoting the opinions of the above mufasireen in regards to the tafsir of the ayah, doesn't mean that they didn't mention that their are some who gave a different tafsir, but many of them only mentioned this opinion which Imam at Tabari rahimahu Allah mentioned, so are all of them also forgerers and manipulators??

            .
            .

            Comment


            • #21
              Originally posted by Ayman bin khaled View Post
              بسم الله الرحمن الرحيم و الصلاة و السلام على خير الأنام و على اله و صحبه الأطهار و من تبعهم بإحسان إلى يوم الدين

              ......

              side note:
              wassalam means nothing and it is not even a greeting!!!! please learn at least greetings because this is the basics.

              ........

              wallahu A'lam

              As-salaam 'alaykum warahmatolahee wa barakatuh shaykh Ayman,

              For the general benefit of the brothers and sisters here, I would like to comment on your above mentioned statement regarding 'wassalaam'; because after all, we are here to learn from eachother; and may Allah correct and accept it.

              Regarding what you said, I think that it is proven that saying 'Wassalam' is correct, with the following argument(s):

              English:

              Question:

              Brothers end their letters to me with "wassalaam", instead of say "assalaamualaikum" can you please tell me if this is correct and the references and their authenticity You can also put the question on the web page if you so wish, I need a direct reply since I may not be able to find the answer on the web page. Jazzakallaah.

              Answer:

              Praise be to Allaah.

              There is nothing wrong with ending a letter with the phrase “wa’l-salaam,” and it is not a condition that the phrase should be used in full, because when a written abbreviation is used, what the writer means is the complete expression. So when a person says “wa’l-salaam,” what he or she means is “wa’l-salaamu ‘alaykum.” But if the person sending the letter writes “wa’l-salaamu ‘alayka” or “wa’l-salaamu ‘alaykum” at the end, this is better. Umar ibn al-Khattaab ended his letter to the qaadi Shurayh with the words “wa’l-salaamu ‘alayka” [Sunan al-Nisaa’i, 5304] and ‘Umar ibn ‘Abd al-‘Azeez ended his letter to one of his workers in the same way [Muwatta’ Malik, Kitaab al-jihaad].

              Ibn Katheer reported in al-Bidaayah wa’l-Nihaayah from Ibn ‘Asaakir that Ziyaad ibn Abi Sufyaan sent Sa’eed ibn al-‘Aas gifts, money and a letter proposing marriage to his daughter. When the gifts, money and letter arrived, [Sa’eed] read the letter, shared out the gifts among the people sitting with him, then wrote a nice, polite letter back to him in which he said: “In the name of Allaah, Most Gracious, Most Merciful. Allaah says: ‘Nay! Verily man does transgress all bounds (in disbelief and evil deeds, etc.), because he considers himself self-sufficient.’ [al-‘Alaq 96:6-7 – interpretation of the meaning]. Wa’l-salaam.”

              However, the person sending the letter should greet the addressee with the complete phrase (“Al-salaamu alaykum”) at the beginning of the letter, as has been the habit of the Muslims from the time of the Prophet SAWS (peace and blessings of Allaah be upon him) until the present. And Allaah knows best.

              Islam Q&A
              Sheikh Muhammed Salih Al-Munajjid
              http://www.islam-qa.com/index.php?ref=2291&ln=eng

              Arabic:


              سؤال:
              هل يصح ختم الرسالة بعبارة " والسلام ". (??)

              الجواب:
              الحمد لله
              لا حرج في ختم الرسالة بكلمة " والسلام " ولا يّشترط إكمال العبارة لأنّ الاختصار وإن حصل في الكتابة فإن مقصود الكاتب بقوله : والسلام ، أي : والسلام عليك ، ولكن لو قال المرسل في خاتمة رسالته والسلام عليك أو والسلام عليكم فهو أحسن وقد ختم عمر رضي الله عنه رسالته إلى شريح القاضي بقوله : والسلام عليك سنن النسائي 5304 ، وختم بها عمر بن عبد العزيز رسالة إلى أحد عمّاله أيضا ، موطأ مالك : كتاب الجهاد .

              ونقل ابن كثير في البداية والنهاية عن ابن عساكر أن زياد بن أبي سفيان بعث إلى سعيد بن العاص هدايا وأموالا وكتابا ذكر فيه أنه يخطب إليه ابنته .. ، فلما وصلت الهدايا والأموال والكتاب قرأه ، ثم فرّق الهدايا في جلسائه ، ثم كتب إليه كتاباً لطيفاً فيه : بسم اللَّه الرحمن الرحيم ! قال اللَّه تعالى : ( كَلاَّ إنْ الإنْسَانَ لَيَطْغَى أنْ رَآهُ اسْتَغْنَى ) والسلام .

              علما أنّ المفترض في المرسِل أنّه قد سلّم على المرسل إليه بعبارة مفيدة كاملة في صدر رسالته كما جرى عليه عمل المسلمين في عهد النبي صلى الله عليه وسلم وإلى يومنا هذا ، والله تعالى أعلم.



              الإسلام سؤال وجواب
              الشيخ محمد صالح المنجد
              http://www.islam-qa.com/index.php?ref=2291&ln=ara



              And Allah Jalla wa 'Ala knows best.

              Any corrections and comments from you my dear brother are welcome.

              Hayak Allah akhi and may Allah reward you for your works here,

              Wassalaam,
              Your weak brother Al-Laghmaanee.

              Comment


              • #22
                بسم الله الرحمن الرحيم

                Originally posted by Al-Laghmaanee View Post

                As-salaam 'alaykum warahmatolahee wa barakatuh shaykh Ayman,

                Wassalaam,
                Your weak brother Al-Laghmaanee.
                و عليكم السلام و رحمة الله و بركاته

                May Allah reward you with Firdaws and give you the strentgh of the heart, akhi alkareem ( smile) I am not a shaikh though but let me clarify my words inshallah:

                This way of greeting is not what we have been taught and guided to practice amongst each other. The prophet explained how Muslims should greet each other so we should stick to it and that is how it is been until recent times, unfortunately.
                I understand that his intention of using such words is to greet but, still, it is not the greeting that we use amongst each other. In addition, the word as itself it does not mean anything at all from Arabic perspective neither in its structure because it is not a sentence or in its apparent meaning although it is now used in a way to implement a greeting meaning.

                Thus, it was an advice to myself and him to greet as the prophet taught us to greet not as what he think it is ok!. It is out of courtesy and proper manners of Muslims.

                Wallahu ta'la A'lam
                Seeking Knowledge & Learning Fiqh Is Only Praised When It Is For The Purpose Of Acting Upon It, Not For The Sake Of Discussions & Arguments

                Why Posts Are Deleted?
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                If I do not greet back in writing then know I do it verbally because sometimes I am too busy and just want to answer the question.

                Comment


                • #23
                  None of you answered properly!

                  Wooo, so many of our dear salafis have flooded the screen although none of them answered what was being asked, all they came up with was that this is an abridgement, in reality Imam Ibn Kathir meant this/meant that but they fail to realize that Imam al Hafidh Ibn Kathir (Rahimuhullah) is himself refuting the Mujasmis in the same passage by saying: "THE OUTWARD (LITERAL) MEANING THAT COMES TO THE MINDS OF ANTHROPOMORPHISTS IS NEGATED OF ALLAH [، والظاهر المتبادر إلى أذهان المشبهين منفي عن الله]", therefore all the irrelevant rhetoric and excuse of abridgement is of no use, Abridgement turns into a forgery when words in the same passage are altered/removed and forged, And I have the complete translation of Tafsir Ibn Kathir in 5 volumes (in Urdu), on the other hand the one published by Dar Us Salaam in 9 volumes is yet another clever way of deceiving innocent Muslims, what’s the use of making it into 9 Volumes covering a whole shelf at my local bookstore when we know it is incomplete and forged?

                  Regarding Imam Nawawi (Rahimuhullah) our friend Aymen bin khaled said:

                  Imam Alnawai himself said it is a preferable to do so and never said it is obligatory even in the Alathkaar books as he said (ينبغي ) and it is obvious and refer to Alminhaj by Imam Alnawawi as well.

                  Answer: I never claimed it to be obligatory at first place, but still you are spreading deception Imam Nawawi (Rahimuhullah) said Everyone (KULL) who performs the hajj should set out to visit the Messenger of Allah (Allah bless him and give him peace), whether it is on one’s way or not, it never said preferable, the addition of preferable is a forgery by Salafis, Imam Nawawi (Rahimuhullah) also proved that It is one of the most important acts of worship, the most rewarded of efforts, and best of goals.

                  You claimed: The intention to visit the grave of the prophet is a known famous matter between scholars who were between allowing and forbidding.Anyway, scholars who forbade the visit said that it is not allowed to travel with the intention to visit the grave of the prophet or anyone's else grave based on the hadith: Qaza'ah reported: I heard a Abu Sa'id saying: I heard Allah's Messenger (may peace be upon him) saying: Do not set out on a journey (for religious devotion) but for the three mosques-for this mosque of mine (at Medina) the Sacred Mosque (at Mecca), and the Mosque al-Aqsa (Bait al-Maqdis)" [Agreed upon].

                  Imam Ibn Hajr al Asqalani (Rahimuhullah) has proven the absurd conclusion of Ibn Taymiyyah (let alone others) from this hadith as “UGLY” read again “UGLY” in his very own Fath al Bari i.e. Ibn Taymiyyah saying It is a disobedience to travel towards the grave of Prophet he (Ibn hajr) then proves it Batil too

                  Imam Ibn Hajr al Asqalani (Rahimuhullah) writes under the same Hadith which you used

                  ابن تيمية بتحريم شد الرحل إلى زيارة قبر سيدنا رسول الله صلى الله عليه وسلم وأنكرنا صورة ذلك , وفي شرح ذلك من الطرفين طول , وهي من أبشع المسائل المنقولة عن ابن تيمية

                  THIS IS ONE OF UGLIEST MATTERS EVER REPORTED FROM IBN TAYMIYYAH says Ibn Hajr al Asqalani (Rahimuhullah)

                  Then Imam Ibn Hajr al Asqalani (Rahimuhullah) proved it Batil too by explaining the hadith properly, he said

                  قال بعض المحققين : قوله " إلا إلى ثلاثة مساجد " المستثنى منه محذوف , فإما أن يقدر عاما فيصير : لا تشد الرحال إلى مكان في أي أمر كان إلا إلى الثلاثة , أو أخص من ذلك . لا سبيل إلى الأول لإفضائه إلى سد باب السفر للتجارة وصلة الرحم وطلب العلم وغيرها فتعين الثاني , والأولى أن يقدر ما هو أكثر مناسبة وهو : لا تشد الرحال إلى مسجد للصلاة فيه إلا إلى الثلاثة , فيبطل بذلك قول من منع شد الرحال إلى زيارة القبر الشريف وغيره من قبور الصالحين والله أعلم

                  Rough translation: Some researchers said that the wording of hadith is Aam (i.e. general) therefore the Ibarat would be: Travelling should not be done for any other place but 3 Masajid (i.e. Masjid ul Harram, Masjid un Nabwi and Masjid al Aqsa), second would be that wording of hadith should be considered ‘’Khaas’’ (i.e. Specific). The first cannot be possible because due to it Trade, Mutual relations, seeking of knowledge etc.. all would not be allowed, therefore Its is necessary that second should be used which means to set out for journey to any other masjid for the purpose of praying salaat should not be done So the Qawl of him is proven Batil (فيبطل) who says its forbidden to make journey towards ‘’Qabr Shareef’’(of Rasul Ullah salallaho alaihi wasalam) and graves of ‘’Saliheen’’ (قبور الصالحين), and Allah knows the best.

                  http://hadith.al-islam.com/Display/D...Doc=0&Rec=1891

                  Imam Nawawi (Rahimuhullah) also in his Sharah of Sahih Muslim said

                  فيه بيان عظيم فضيلة هذه المساجد الثلاثة ومزيتها على غيرها لكونها مساجد الأنبياء صلوات الله وسلامه عليهم , ولفضل الصلاة فيها

                  وقال أحمد : يلزمه كفارة يمين , واختلف العلماء في شد الرحال وإعمال المطي إلى غير المساجد الثلاثة كالذهاب إلى قبور الصالحين , وإلى المواضع الفاضلة ونحو ذلك , فقال الشيخ أبو محمد الجويني من أصحابنا : هو حرام , وهو الذي أشار القاضي عياض إلى اختياره , والصحيح عند أصحابنا وهو الذي اختاره إمام الحرمين والمحققون أنه لا يحرم ولا يكره


                  The (Hadith) discusses the immense virtue of these 3 Masajid to be superior than any other because they are mosques of Anbiya and this is why praying salaat in these mosques is of more virtue than that of other mosques.

                  Ahmed said: Some Ulama in regard of this hadith have given different opinions about visiting Qaboor of Saliheen i.e. other than 3 Masajid , according to our Ashaab (i.e shafi’is) the ‘’Sahih (correct)’’viewpoint is that which is adopted by Imam al Haramain and other Muhaqiqeen i.e. It [travelling to visit qaboor] is neither forbidden nor disliked.

                  Imam Nawawi (rah) also said:

                  قال القاضي : وقوله صلى الله عليه وسلم : ( وهو يأرز إلى المدينة ) معناه أن الإيمان أولا وآخرا بهذه الصفة لأنه في أول الإسلام كان كل من خلص إيمانه وصح إسلامه أتى المدينة , إما مهاجرا مستوطنا , وإما متشوقا إلى رؤية رسول الله صلى الله عليه وسلم ومتعلما منه ومتقربا ثم بعده هكذا في زمن الخلفاء كذلك , ولأخذ سيرة العدل منهم والاقتداء بجمهور الصحابة رضوان الله عليهم فيها ثم من بعدهم من العلماء الذين كانوا سرج الوقت وأئمة الهدى لأخذ السنن المنتشرة بها عنهم فكان كل ثابت الإيمان منشرح الصدر به يرحل إليها ثم بعد ذلك في كل وقت إلى زماننا لزيارة قبر النبي صلى الله عليه وسلم والتبرك بمشاهده وآثاره وآثار أصحابه الكرام فلا يأتيها إلا مؤمن هذا كلام القاضي . والله أعلم بالصواب

                  Qadhi Iyaad (rah) said: Rasul Ullah (saw) said Imaan returns to madina, this means that the attribute of Imaan in the beginning was same and also in the last will be same because in the beginning of Islam every person whose Imaan and Islam were pure used to visit madina as a Mahajir or just for the sight of Rasul Ullah (salallaho alaihi wasalam), or to learn from Prophet (saw) and to attain his Qurb. After this time in the era of Khulafa ar Rashideen the Ahl-al Imaan had the same attitude so that they can learn justice from them and rule of Jamhoor sahaba was also there(in Madina). Then after Khulafa ar rashideen the Ulama who were Lamps and Imams of guidance kept on coming to gather Sunnat ar Rasul from them, Therefore every Momin who was firm in Imaan kept on travelling towards Madina, then after these Ulama in every era till today people come for Ziyarah of Qabr of Rasul (saw) to seek Blessings (Tabarruk) from left overs of Nabi (saw) and Sahaba, so Only that person comes to Madina who is a true believer.

                  Imam Jalal ud din Suyuti (rah), the Mujaddad of his time said:

                  Except for these 3 mosques other mosques should not be travelled to ‘’for attaining more thawaab’’, however to visit the qabr of Salih (righteous) and travelling for other purposes is not included in this prohibition, this is known from riwaya of Musnad Ahmed which says: Rasul Ullah (salallaho alaihi wasalam) said: To set out on a journey towards any mosque (to attain more thawaab) for praying salaat there is not allowed except for Masjid ul Harram, Masjid al Aqsa and mine. (Suyuti, Sharah Sunnan Ibn Maja 1:102)

                  Mullah Ali Qari (Rahimuhullah) explained it beautifully too through Hujjat ul Islam Imam Al Ghazzali (Rahimuhullah)

                  Some scholars using this hadith have tried to forbid visitation to Qaboor of Saliheen, ”but in my sight This hadith actually orders to visit Maqabir of Saliheen” because Prophet (saw) said: I used to forbid you from visiting graves but now I allow you [Agreed upon], however in the hadith [travelling to 3 mosques] it is forbidden to travel to other mosques ‘’just for the sake of seeking more Thawaab’’, so except for these three Masajid thawaab in every other mosque is same, as a matter of fact there is no population on earth where they don’t have a masjid so why would anyone specifically travel to a mosque which is far for attaining more thawaab, “but the Maqabir are not equal in virtue rather the virtue of visiting them depends on the piety and virtue of the one who is burined inside the Qabr, It is a shame that some people forbid travelling towards qaboor of even Ibrahim (a.s), Hadrat Musa (a.s) and Hadrat Yahya (a.s), to stop others from visiting qaboor is a strange act[Mullah Ali Qari, Mirqat Sharah al Mishqaat 2:190)

                  So get your concepts right O Salafis and stop following the Ugly verdict of Ibn Taymiyyah, the travel to other masajid is conditioned if one sets out for the purpose of attaining more Thawaab, otherwise if Salafi illogical literalism is taken into consideration then travel for any purpose will become forbidden.

                  Continued...

                  Comment


                  • #24
                    Anyways I will not feed you guys on stuff which can make you sidetrack, therefore lets come back to the forgeries of Salafis, irrespective of what conclusions salafis derive from blind imitation of Ibn Taymiyyah the point is Imam Nawawi (Rahimuhullah)’s passage was forged and here I will prove from exact Arabic too

                    Imam Nawawi (Rahimuhullah) wrote in his Kitab al Adhkaar

                    اعلم أنه ينبغي لكل من حجّ أن يتوجه إلى زيارة رسول اللّه صلى اللّه عليه وسلم، سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، فإذا توجَّه للزيارة أكثرَ من الصلاة عليه صلى اللّه عليه وسلم في طريقه، فإذا وقعَ بصرُه على أشجار المدينة وحَرمِها وما يَعرفُ بها زاد من الصلاة والتسليم عليه صلى اللّه عليه وسلم، وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم، وأن يُسعدَه بها في الدارين، وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول

                    Please Note at:

                    Points to note in this

                    a) ينبغي لكل من حجّ (KULL EVERYONE)

                    b)أن يتوجه إلى زيارة رسول اللّه

                    c)سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، (Important Note: This has been completely deleted by Wahabis to deny Tawassul and present Imam Nawawi as a wahabi although he was a firm Sunni)

                    d) وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم،

                    e) اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ

                    It does not say Masjid anywhere, It says Qabr, hence salafis are proven to have Bughz for our beloved Prophet (salallaho alaihi wasalam), when they see our great Imams praising and honouring the Prophet (saw), instead of accepting the praise salafis forge their texts, May Allah hold them accountable for this .. Ameen

                    Now let’s come towards the passage of Tafsir Ibn Kathir which I showed

                    Thanks for welcoming me sis Um Abdullah, by the way are you the same sis who tried to refute Sheikh Gibril Haddad on his analysis over Kitab at Tawhid? If yes then you forgot the crucial part i.e. even Muhammad bin Abdul Wahab al Najdi at Tamimi has attributed lies to Porphet Salallaho alaihi wasalam by making a Mawquf hadith as Marfu, also changing the wording directly in Arabic itself, also by giving false reference, Im sure you know where one finds his seat by attributing lies to Prophet Salallaho alaihi wasalam right?)

                    You said: "(and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning"

                    Reply to this: Do you know the different opinions regarding istiwa amongest the people of the past?

                    Yes I know them Alhamdulillah, the same quote from Ibn Kathir which you are refuting makes the stance of Ash’aris stronger, we will discuss other scholars later once we are done with him

                    Then after summerzing the aqwaal of different scholars including the Ash’ari Imam al Qurtubi (Rahimuhullah) you asked me: and I don't believe the accuser here will differ with us on that, or do you disagree that it is conflicing?

                    According to the same passage of Ibn Kathir (Rahimuhullah) I strongly differ because right in the same passage he refuted Anthropomorphists who take the literal/outward meaning and negated that for Allah which Im sure u read too right, so now you tell me do u agree?

                    Secondly he is saying this is not the place to present them at length (removal of which you call as an “Abrigdement” whereas it is nothing but forgery as Imam is only saying that this is not the place not saying that there are conflicting evidences) therefore it proves that to add conflicting is a forgery, I hate it when salafis who are literalists look for hidden meanings of what’s being mentioned, so please don’t go against your own methodology.

                    Brother Al-Malibari said: How foolish, Why don't you attack At-Tabari for the "forgery"

                    Because Imam At-Tabri (Rahimuhullah) is not adding that directly in Quranic translation, he is showing it "IN HIS TAFSIR", SECONDLY Muhsin Khan did not put it in brackets

                    Then Brother Al-Malibari showed some Tafaseer, my friend this battle over Tafaseer can go on for as long as you wish, because here I will present Mufasireen (including some which you mentioned) saying the other thing too

                    Imam Zamakhshari (Rahimhullah) says regarding Ruh under 17:85

                    وقيل: جبريل عليه السلام.

                    Translation: And It is said that it (means) Gibril (a.s)

                    Then He says about Amri Rabi

                    { مِنْ أَمْرِ رَبّى } أي من وحيه وكلامه، ليس من كلام البشر

                    {by command of my Lord} means It is from Revelation (Wahi) and Word (of ALLAH), It is not word of Man.

                    Therefore there is first of all a dispute whether Ruh here refers to Spirit in body or Ruh (as Gibril) or Wahi (Revelation) , even the context of the ayah proves Ruh over here to mean Inspiration as the next ayah says: If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us(17:86)

                    And this is also precicely why Abdullah Yusuf Ali adds in brackets of 17:85

                    They ask thee concerning the Spirit (of inspiration).

                    Some other translators have also translated as inspiration like Muhammad Asad

                    AND THEY will ask thee about [the nature of] divine inspiration.

                    In the footnote it says

                    * v.85 : For this interpretation of the term rūh, see sūrah 16, note 2. Some commentators are of the opinion that it refers here, specifically, to the revelation of the Qur’ān; others understand by it the “soul,” in particular the soul of man. This latter interpretation is, however, unconvincing inasmuch as the preceding as well as the subsequent verses related explicitly to the Qur’ān and, hence, to the phenomenon of divine revelation.

                    http://www.altafsir.com/ViewTranslat...nslationBook=7

                    Alright if its assumed that Muhsin/Hilali forgery was a proper taweel (though it is not and limiting Quran to 1 meaning is wrong, he should have put that in brackets) then we understand from the same Ayah itself that to say knowledge of it is with Allah alone turns out to be false because same ayah says: . And of knowledge, you (mankind) have been given only a little."

                    Therefore when Mankind has been given little knowledge of it, then the previous interpretation itself becomes wrong, I agree the in depth reality of Ruh is known to Allah alone, but even Ibn Qayyim al Jawziyyah your acclaimed student of Ibn Taymiyyah has written a whole book on Ruh and explained the technicalities.

                    If by wrong taweel over this ayah salafis want to prove that even Prophet (salallaho alaihi wasalam) does not have knowledge of Ruh, then this will be yet another disrespect in the court of Prophet (salallaho alaihi wasalam)

                    Imam Fahkr ud-din al-Razi (rah) mentions in his great Tafsir al Kabir

                    أنه تعالى قال في حقه:
                    { ٱلرَّحْمَـٰنُ * عَلَّمَ ٱلْقُرْءانَ }
                    [الرحمن: 1، 2]
                    { وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ ٱللَّهِ عَلَيْكَ عَظِيماً }
                    [النساء: 113] وقال:
                    { وَقُل رَّبّ زِدْنِى عِلْماً }
                    [طه: 114] وقال في صفة القرآن:
                    { وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـٰبٍ مُّبِينٍ }

                    وكان عليه السلام يقول: " أرنا الأشياء كما هي " فمن كان هذا حاله وصفته كيف يليق به أن يقول أنا لا أعرف هذه المسألة مع أنها من المسائل المشهورة المذكورة بين جمهور الخلق بل المختار عندنا أنهم سألوه عن الروح وأنه صلى الله عليه وسلم أجاب عنه على أحسن الوجوه


                    Allah Ta’ala said (in regards to Prophet), Ar Rahman who taught the Quran [55:1-2] , and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee. [4:113], and said: say: My Lord! Increase me in knowledge.[Taha 114] and while explaining the quality of Quran said: Not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a record clear (to those who can read).[Al-Anaam 59] and Prophet (SAW) used to say Show me the Haqiqah of things, So the state and attribute of such a person (i.e. Prophet SAW is so high from saying) that he does not know about this matter (i.e. Ruh), although this matter is amongst the famous and most narrated ones amongst majority of creation, They (i.e. Jews) inquired of the Ruh and Prophet (saw) gave the best answer!

                    He then said:

                    فإذا كانت معرفة الله تعالى ممكنة بل حاصلة فأي مانع يمنع من معرفة الروح.

                    Translation: When (Prophet Salallaho alaihi wasalam) has Marifah of Allah Ta’ala then (ofcourse) why would he not have Marifah of Ruh.

                    Imam Nasafi (rah) in his Tafsir al Madarik mentions:

                    كان السؤال عن خلق الروح يعني أهو مخلوق أم لا. وقوله: { من أمر ربي } دليل خلق الروح فكان هذا جواباً

                    Translation: The Question was about creation of Ruh i.e. whether Ruh is Makhlooq or not, Allah said Amri Rabi (i.e. It is the command of Allah) which is Proof of it being creation, hence this is the answer!

                    Imam Baghawi (Rahimuhullah) said:

                    واختلفوا في الروح الذي وقع السؤال عنه، فرُوي عن ابن عباس: أنه جبريل، وهو قول الحسن وقتادة.

                    There is difference of opinion regarding the question about Ruh, Ibn Abbas (RA) said it means Gibril (a.s), This is also the saying of Hasan (Al Basri) and Qatada.

                    Imam Badr ud din Ayni (Rahimuhullah) says:

                    قلت جل منصب النبي وهو حبيب الله وسيد خلقه أن يكون غير عالم بالروح وكيف وقد منَّ الله عليه بقوله وعلمك ما لم تكن تعلم وكان فضل الله عليك عظيما (النساء 113)

                    I say that Prophet (salallaho alaihi wasalam) is Allah’s loved one (حبيب الله) and is Chief of all creation (وسيد خلقه), The quality of Prophet (saw) is way above than attributing to him that he did not have knowledge of Ruh because Allah said: and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee. (An-Nisa 113) [Umdatul Qari Sharah al Bukhari Volume 2, Page No 200]

                    Hence it is decisively proven that Muhsin/Hilali forged the meaning of Quran to suit their own Wahabi propagandas, If they were so prone to spread Salafism then they should have put the taweel in brackets rather than limiting the uncreated word of Allah to a certain Taweel (although there is difference of opinion over the verses itself whether it refers to Spirit of body or Revelation or Gibriel etc…) even though It is firmly established that Prophet (saw) indeed had Marifah of Ruh but still I do not consider it right to change wording of Quran itself and write this instead of it.

                    Hujjat ul Islam, Imam Abu Hamid al Ghazzali (Rahimuhullah) has also explained it, the Arifeen (Knowers of Allah) through grant of Allah know the reality of Ruh, If Salafis are ignorant plus on top of that jealous of Arifreen then this does not mean Quran has to be molded according to their own viewpoints.

                    Comment


                    • #25
                      Originally posted by aamirik View Post
                      Wooo, so many of our dear salafis have flooded the screen although none of them answered what was being asked, all they came up with was that this is an abridgement, in reality Imam Ibn Kathir meant this/meant that but they fail to realize that Imam al Hafidh Ibn Kathir (Rahimuhullah) is himself refuting the Mujasmis in the same passage by saying: "THE OUTWARD (LITERAL) MEANING THAT COMES TO THE MINDS OF ANTHROPOMORPHISTS IS NEGATED OF ALLAH [، والظاهر المتبادر إلى أذهان المشبهين منفي عن الله]", therefore all the irrelevant rhetoric and excuse of abridgement is of no use, Abridgement turns into a forgery when words in the same passage are altered/removed and forged, And I have the complete translation of Tafsir Ibn Kathir in 5 volumes (in Urdu), on the other hand the one published by Dar Us Salaam in 9 volumes is yet another clever way of deceiving innocent Muslims, what’s the use of making it into 9 Volumes covering a whole shelf at my local bookstore when we know it is incomplete and forged?
                      You do not make sense at all to be honest!!!

                      You said you have the full version in udru , well I say Mabrook to you because I do not feel like saying Mubarak to you!!

                      The brothers and the sister answered you but if you do not see it then it is your problem not ours. I think you watch too much TV with your conspiracy theories!!!

                      Besides part that you argue about is been translated as "
                      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." and the translation you give is:THE OUTWARD (LITERAL) MEANING THAT COMES TO THE MINDS OF ANTHROPOMORPHISTS IS NEGATED OF ALLAH.

                      I let readers to decide if both statements give the same meaning or not and only then they will know that you are extremely bias!!!

                      Regarding Imam Nawawi (Rahimuhullah) our friend Aymen bin khaled said:

                      Answer: I never claimed it to be obligatory at first place, but still you are spreading deception Imam Nawawi (Rahimuhullah) said Everyone (KULL)
                      who performs the hajj should set out to visit the Messenger of Allah (Allah bless him and give him peace), whether it is on one’s way or not, it never said preferable, the addition of preferable is a forgery by Salafis, Imam Nawawi (Rahimuhullah) also proved that It is one of the most important acts of worship, the most rewarded of efforts, and best of goals.


                      You are funny!! It is not my problem if you do not know Arabic language or do not know how to read scholars work or even know the terms they use and how they use it!!

                      But I will explain it to you even though I am sure you will come say: Oh no one answered me properly"!!

                      the word yanbaghi is used here to mean preferable and I explained that in my previous reply and I clearly referred you to the book Al-Minhaj which is authored by Imam Alnawai who said clearly there that it is mandoob to do so keep accusing us with whatever you wish, we will meet in judgment day and then i will be more than happy to give you some of bad deeds ( smile) I do not mind that at all, (wink)

                      here is what I said exactly in my previous reply:

                      1. Imam Alnawai himself said it is a preferable to do so and never said it is obligatory even in the Alathkaar books as he said (ينبغي ) and it is obvious and refer to Alminhaj by Imam Alnawawi as well.
                      By the way no one said that visiting the grave of the prophet is one of the most rewarding acts and that was not the argument at all!!!

                      The proof that you are bias and you just talk for sake of talking without paying attention to the replies:

                      Here is my answer that I gave to you what is underlined and bold is what I have just said above and what is in red is what scholars disputed about:

                      They still acknowledge that visiting graves of the prophet and companions is way to get closer to Allah with.
                      However, they forbade the traveling with the intention to visit the graves so if someone lives in madinah or near by he is allowed to have the intention to visit the grave because his visit not considered as traveling thus the Hadith does not apply on him.

                      Read Further here to benefit:


                      http://www.islamqa.com/index.php?ref...82%D8%A8%D8%B1



                      Imam Nawawi (Rahimuhullah) also in his Sharah of Sahih Muslim said

                      وقال أحمد : يلزمه كفارة يمين , واختلف العلماء في شد الرحال وإعمال المطي إلى غير المساجد الثلاثة كالذهاب إلى قبور الصالحين , وإلى المواضع الفاضلة ونحو ذلك , فقال الشيخ أبو محمد الجويني من أصحابنا : هو حرام , وهو الذي أشار القاضي عياض إلى اختياره , والصحيح عند أصحابنا وهو الذي اختاره إمام الحرمين والمحققون أنه لا يحرم ولا يكره


                      The (Hadith) discusses the immense virtue of these 3 Masajid to be superior than any other because they are mosques of Anbiya and
                      this is why praying salaat in these mosques is of more virtue than that of other mosques.
                      Ahmed said: Some Ulama in regard of this hadith have given different opinions about visiting Qaboor of Saliheen i.e. other than 3 Masajid
                      ,(i.e shafi’is) according to our Ashaab the ‘’Sahih (correct)’’viewpoint is that which is adopted by Imam al Haramain and other Muhaqiqeen i.e. It [travelling to visit qaboor] is neither forbidden nor disliked.


                      Speaking of forgery let show some of yours since you are obsessed with it and this will expose you to everyone here inshallah:

                      In the arabic text Imam Alnawawi never mentioned the Shafi'e at all. I ask everyone to read the above text in arabic to see the lies that this person spreads.

                      Imam Ahmad never said ( SOME ULAMA) as this
                      aamirik claims!!!!!!!! Imam Ahmed said (scholars) without the word (some) so another forgery is used here as it is obvious. In addition to the fact that the Imam acknowledged this as a matter of dispute between scholars, Yet, he never accused anyone because he opposed his opinion. which is not that type of manners that this layperson (aamirik) does!!! It is clear i guess why he acts that way!!.

                      Imam Ahmed never said ( visiting) because the arabic text says (
                      شد الرحال وإعمال المطي ) and it refers to Traveling.
                      Another obvious forgery here, he did alter a whole sentence from the translation because it goes against what he says:

                      the arabic text I am referring to is highlighted in blue. that text says:

                      Ahmed said: scholars disagreed on the permessibility of traveling to places other than the three Masjids like graves of pious people or places which has its a virtue and similar places. The Shaikh Abu Muhammad Al-Jwiani who is from our companions said: It is prohibited to do so, which is what Al-Qadi I'yaad pointed to and adopted...

                      Can you see the frogery here, he deleted a whole paragraph from the text because it goes against what he wants!! wallahu Al-Musta'an.

                      I do not feel like replying to your other claims as it is a waste of time to explain things to someone who does not wish to learn or find out the truth!!! Yet, i will continue so others can learn, i do not aim to convince you rather than just expose you now.


                      Imam Nawawi (rah) also said:
                      قال القاضي : وقوله صلى الله عليه وسلم : ( وهو يأرز إلى المدينة ) معناه أن الإيمان أولا وآخرا بهذه الصفة لأنه في أول الإسلام كان كل من خلص إيمانه وصح إسلامه أتى المدينة , إما مهاجرا مستوطنا , وإما متشوقا إلى رؤية رسول الله صلى الله عليه وسلم ومتعلما منه ومتقربا ثم بعده هكذا في زمن الخلفاء كذلك , ولأخذ سيرة العدل منهم والاقتداء بجمهور الصحابة رضوان الله عليهم فيها ثم من بعدهم من العلماء الذين كانوا سرج الوقت وأئمة الهدى لأخذ السنن المنتشرة بها عنهم فكان كل ثابت الإيمان منشرح الصدر به يرحل إليها ثم بعد ذلك في كل وقت إلى زماننا لزيارة قبر النبي صلى الله عليه وسلم والتبرك بمشاهده وآثاره وآثار أصحابه الكرام فلا يأتيها إلا مؤمن هذا كلام القاضي . والله أعلم بالصواب

                      Qadhi Iyaad (rah) said: Rasul Ullah (saw) said Imaan returns to madina, this means that the attribute of Imaan in the beginning was same and also in the last will be same because in the beginning of Islam every person whose Imaan and Islam were pure used to visit madina as a Mahajir or just for the sight of Rasul Ullah (salallaho alaihi wasalam), or to learn from Prophet (saw) and to attain his Qurb. After this time in the era of Khulafa ar Rashideen the Ahl-al Imaan had the same attitude so that they can learn justice from them and rule of Jamhoor sahaba was also there(in Madina). Then after Khulafa ar rashideen the Ulama who were Lamps and Imams of guidance kept on coming to gather Sunnat ar Rasul from them, Therefore every Momin who was firm in Imaan kept on travelling towards Madina, then after these Ulama in every era
                      till today people come for Ziyarah of Qabr of Rasul (saw) to seek Blessings (Tabarruk) from left overs of Nabi (saw) and Sahaba, so Only that person comes to Madina who is a true believer.


                      LOL, is this even a translation you did or used a website translator or were you you translating Urdu to English???

                      the text in arabic says: "After this time in the era of Khulafa ar Rashideen the Ahl-al Imaan had the same attitude , they kept visiting the Madina learn justice from them and to follow the steps of the majority of the companions then to learn from the scholars who were like light lamps and the leaders of guidance at that time, to learn from them the Sunnah. So, you find every firm believer travels to the Madina, after doing all that , they visit the grave of the prophet and
                      seek Blessings (Tabarruk) from his left overs and his companions so only a moumin who would visit the Madina"

                      It is obvious you do not even know what you copy and paste!!! The arabic text you quoted is used against you because Al qadi I'yaad says that who visit madina come to learn fiqh, sunnah, justice and all sort of knowledge THEN VISIT THE GRAVE.





                      Mullah Ali Qari (Rahimuhullah) explained it beautifully too through Hujjat ul Islam Imam Al Ghazzali (Rahimuhullah)

                      Some scholars using this hadith have tried to forbid visitation to Qaboor of Saliheen, ”but in my sight This hadith actually orders to visit Maqabir of Saliheen” because Prophet (saw) said: I used to forbid you from visiting graves but now I allow you [Agreed upon], however in the hadith [travelling to 3 mosques] it is forbidden to travel to other mosques
                      ‘’just for the sake of seeking more Thawaab’’, so except for these three Masajid thawaab in every other mosque is same, as a matter of fact there is no population on earth where they don’t have a masjid so why would anyone specifically travel to a mosque which is far for attaining more thawaab, “but the Maqabir are not equal in virtue rather the virtue of visiting them depends on the piety and virtue of the one who is burined inside the Qabr, It is a shame that some people forbid travelling towards qaboor of even Ibrahim (a.s), Hadrat Musa (a.s) and Hadrat Yahya (a.s), to stop others from visiting qaboor is a strange act[Mullah Ali Qari, Mirqat Sharah al Mishqaat 2:190)


                      Hello!!! It seems I am talking to deaf ears here!!

                      with all my respect to the shaikh I say:

                      what is the proof that one grave has gives more reward than others, do you have Quran or Sunnah to prove this?

                      What is the reason of visiting graves as the prophet explained in Hadiths? did he ever mention that visiting one garve than another gives more reward?

                      If what the shaikh says is true then why the prophet never told any of his companions to visit those prophets grave and he is the most keen to get every one rewarded!!!!!!!!!!!!

                      Yet, again, I say it is a matter of dispute between scholars and the argument here is the accusation of the layperson aamirki that salafi forge texts while we saw clearly how he is the one who does so!!!!!!!!!!!!!

                      Wallahu A'-Musta'an

                      I think this thread should be closed because that person is spreading lies as clearly shows and are not sticking to the manners of this Multaqa by showing NO respect to scholars.

                      So get your concepts right O Salafis and stop following the Ugly verdict of Ibn Taymiyyah, the travel to other masajid is conditioned if one sets out for the purpose of attaining more Thawaab, otherwise if Salafi illogical literalism is taken into consideration then travel for any purpose will become forbidden.

                      Continued...
                      You are a waste of time, indeed.

                      Ibn Taymmaya ( may Allah bestows his Mercy upon him) forbade traveling for seeking reward in another place other than the three Masjid and did not forbade all types of traveling!!!!!!

                      I suggest this to be closed and hope that layperson learn how to ask and discuss as a Muslim at least!!

                      Seeking Knowledge & Learning Fiqh Is Only Praised When It Is For The Purpose Of Acting Upon It, Not For The Sake Of Discussions & Arguments

                      Why Posts Are Deleted?
                      [Subscribe] Oasis.of.Serenity

                      If I do not greet back in writing then know I do it verbally because sometimes I am too busy and just want to answer the question.

                      Comment


                      • #26
                        because Imam At-Tabri (Rahimuhullah) is not adding that directly in Quranic translation,
                        he is showing it "IN HIS TAFSIR", SECONDLY Muhsin Khan did not put it in brackets
                        This is your ignorance, Muhsin Khan's work is entitled:

                        The Interpretation of The Meanings of The Noble Qur'an in the English Language (A4/A5)
                        A Summerized Version of :
                        At-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari

                        which clearly shows that it is not a word to word translation but more of a summarized tafsir .


                        Then Brother Al-Malibari showed some Tafaseer, my friend this battle over Tafaseer can go on for as long as you wish,
                        Did you not enough sense to start the 'battle' by accussing the Shaykh of forgery when hes quoting verbatim from Imam Tabari's tafsir, among the earliest and most respected sunni tafsir. If u are honest, I ask you to publicly recant from this acussation against the shaykh.

                        Comment


                        • #27
                          بسم الله الرحمن الرحيم

                          It seems that Mr. aamirik cannot focus on the topic and run from one point to another without being able to finalize it. I would have quote and replied to every thing he said but that will waste my time especially knowing that he is not interested to know the truth from the way he talks.

                          I will sum up the points so no one get distracted:

                          Mr. aamirik accuse salafi of forging Quran translation and scholars texts to suit what salafi believe!! This false claim has been refuted by previous replies buit let me put before your hands the things he argued:

                          1. He accuse Salafi of forging the word ( grave) into the word ( Masjid). The book that he refers to is the known book ( Al-Athkaar) by Imam Al-Nawawi ( رحمه الله ).

                          This has been replied to by sister Um Abdullah when she explained that in one edition of this book which was checked by
                          shaikh Abdul Qadir al Arnaut's. The shaikh found out later on that the committee of publishing books changed that word ( grave) to (Masjid) and deleted the story of the U'taibi to which he decalred that it is incorrect story because of its chain of narrators and its odd context that apposes Quran and Sunnah. Upon this, the shaikh immediately wrote a letter to declare that he has nothing to do with this changes as he published it in his website and in a published letter called: "a Reply to a false accusation". Thus, this is only one person mistake which Salafi has nothing to do with because salafi people are the one who stood up so that no changes happen. It is possible that when some people translated the book that they were using that book so it is not the fault of the translator nor Shaikh abdul qader as well.

                          In spite of all the above (aamirik) still wish to keep accusing without any evidences although we advised him that one person mistake does not mean everyone is like but the shyataan seems to overpower his weakness, we ask Allah to guide him and forgive him.

                          On other note, Mr. aamirikl accuse others with things that he, himself, does as Allah exposed him when he forged the texts of scholars. however, this time he did not alter one word or two that does not affect the topic BUT he altered a whole paragraph that stands in apposition to his stand point.

                          Here are again the forgery of Aamirik:

                          He translated this following arabic text:
                          وقال أحمد : يلزمه كفارة يمين , واختلف العلماء في شد الرحال وإعمال المطي إلى غير المساجد الثلاثة كالذهاب إلى قبور الصالحين , وإلى المواضع الفاضلة ونحو ذلك , فقال الشيخ أبو محمد الجويني من أصحابنا : هو حرام , وهو الذي أشار القاضي عياض إلى اختياره , والصحيح عند أصحابنا وهو الذي اختاره إمام الحرمين والمحققون أنه لا يحرم ولا يكره
                          with the following translation
                          Ahmed said: Some Ulama in regard of this hadith have given different opinions about visiting Qaboor of Saliheen i.e. other than 3 Masajid [ DELETED TEXT] according to our Ashaab ,(i.e shafi’is) the ‘’Sahih (correct)’’viewpoint is that which is adopted by Imam al Haramain and other Muhaqiqeen i.e. It [travelling to visit qaboor] is neither forbidden nor disliked..
                          The Highlighted underlined words in the English translation does not exist in Arabic text at all. The Highlighted text in the arabic is the deleted text in the translation!!! and this text translation is "The Shaikh Abu Muhammad Al-Jwiani who is from our companions said: It is prohibited to travel to visit graves, which is what Al-Qadi I'yaad pointed to as well and adopted."

                          Another forgery occurred by aamirik yet this time it was due his obvious weakness in Arabic language ( although I believe he copied and pasted that) as the translation made no sense from its very beginning anyway.

                          The arabic text is:

                          قال القاضي : وقوله صلى الله عليه وسلم : ( وهو يأرز إلى المدينة ) معناه أن الإيمان أولا وآخرا بهذه الصفة لأنه في أول الإسلام كان كل من خلص إيمانه وصح إسلامه أتى المدينة , إما مهاجرا مستوطنا , وإما متشوقا إلى رؤية رسول الله صلى الله عليه وسلم ومتعلما منه ومتقربا ثم بعده هكذا في زمن الخلفاء كذلك , ولأخذ سيرة العدل منهم والاقتداء بجمهور الصحابة رضوان الله عليهم فيها ثم من بعدهم من العلماء الذين كانوا سرج الوقت وأئمة الهدى لأخذ السنن المنتشرة بها عنهم فكان كل ثابت الإيمان منشرح الصدر به يرحل إليها ثم بعد ذلك في كل وقت إلى زماننا لزيارة قبر النبي صلى الله عليه وسلم والتبرك بمشاهده وآثاره وآثار أصحابه الكرام فلا يأتيها إلا مؤمن هذا كلام القاضي . والله أعلم بالصواب
                          His translation was:
                          Qadhi Iyaad (rah) said: Rasul Ullah (saw) said Imaan returns to madina, this means that the attribute of Imaan in the beginning was same and also in the last will be same because in the beginning of Islam every person whose Imaan and Islam were pure used to visit madina as a Mahajir or just for the sight of Rasul Ullah (salallaho alaihi wasalam), or to learn from Prophet (saw) and to attain his Qurb. After this time in the era of Khulafa ar Rashideen the Ahl-al Imaan had the same attitude so that they can learn justice from them and rule of Jamhoor sahaba was also there(in Madina). Then after Khulafa ar rashideen the Ulama who were Lamps and Imams of guidance kept on coming to gather Sunnat ar Rasul from them, Therefore every Momin who was firm in Imaan kept on travelling towards Madina, then after these Ulama in every era till today people come for Ziyarah of Qabr of Rasul (saw) to seek Blessings (Tabarruk) from left overs of Nabi (saw) and Sahaba, so Only that person comes to Madina who is a true believer.
                          I won't point out the funny parts of this translation but I will just explain how this translation prove that this person does not know Arabic at all and this twisting of words is another forgery he did to support his stand.

                          The Highlighted blue text in English is supposed to be a translation to the highlighted blue text in Arabic!!! This is one of the obvious forgery which was made by this person because the whole Qadi Iyad was saying the following ( Here is a full translation to the text):

                          After this time in the era of Khulafa ar Rashideen the Ahl-al Imaan had the same attitude , they kept visiting the Madina learn justice from them and to follow the steps of the majority of the companions then to learn from the scholars who were like light lamps and the leaders of guidance at that time, to learn from them the Sunnah. So, you find every firm believer travels to the Madina, after doing all that, they would visit the grave of the prophet and seek Blessings (Tabarruk) from his left overs and his companions so only a Mou'min who would visit the Madina"
                          Thus,Alhamdullah that Allah exposed this person to us and everyone and made him drink from his own medicine.

                          2. After that accusation been answered and replied to we found him jumping to another topic which is the permissibility of visiting grave of the prophet!!!
                          From observing his writing and the quotes he uses, it became obvious for us that this person does not know arabic and he copy and paste other words.

                          This person seems to be ignorant about Fiqh and does not know that even scholars who allowed it and who forbade it respected each other and no one accused another with anything because both have their own Ijtehad on this matter. The only dispute they had is wither traveling to visit the graves of pious people is permissible or not because both sides agree of the reward of visiting the grave of the prophet. This is clearly answered and no need to discuss it any further!!

                          3. This person still stick fast to his bad manners with the words he uses but that is a comfort to us because we know the words he used will get us rewarded and we will finalize this in the Judgment day. ( smile)

                          He seems to talk as if he knows what inside the heart so that he became too extreme to the point calling salfi or anyone who would appose his opinion as someone who who hates the prophet ( we seek refugee with Allah from such false claim)!!! All that why?

                          I will let others talk to this person because I am done here inshallah.

                          I ask guidance to him and everyone and I hope he, at least, stick to Islamic manners when he talk!! This person claims to love the prophet so let me see how will he change when he sees what the prophet said:

                          عن عبد الله قال : قال رسول الله صلى الله عليه وسلم : ليس المؤمن بالطعان ولا اللعان ولا البذيء ولا الفاحش
                          مسند أحمد : 3948

                          ِ
                          Abdullah narrated: the prophet ( صلى الله عليه و سلم ) said: a Believer is not a defamer nor someone who curse nor someone who is tongue is filthy nor someone who is Fahish" [ Musnad Ahmad: 3948]

                          It has been said before: I always win any discussion that I go into if my opponent is knowledgeable but I always lose if my opponent is ignorant!!

                          by the way: amririk still did not my questions about who is he and what type of people he is so that we know if he is an ignorant or layperson or a scholar to put him in his status where he belongs!!! I will be waiting still and not answering is an answer itself ( wink)

                          و الله تعالى أعلم
                          Seeking Knowledge & Learning Fiqh Is Only Praised When It Is For The Purpose Of Acting Upon It, Not For The Sake Of Discussions & Arguments

                          Why Posts Are Deleted?
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                          If I do not greet back in writing then know I do it verbally because sometimes I am too busy and just want to answer the question.

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                          • #28
                            Na brother Ayman, Its you who is not making any sense, even the things which you are re copy/pasting from what I said only prove you wrong further, allow me to start

                            Honest readers (who are not biased towards salafism) will Insha ALLAH realize how you are deliberatly missing the point, The difference between forgery of Salafis on Tafsir Ibn Kathir and what I showed is absolutly clear, close your eyes to it as much you want but truth will speak on its own

                            You sad: Besides part that you argue about is been translated as "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." and the translation you give is:THE OUTWARD (LITERAL) MEANING THAT COMES TO THE MINDS OF ANTHROPOMORPHISTS IS NEGATED OF ALLAH.

                            Then you said: I let readers to decide if both statements give the same meaning or not and only then they will know that you are extremely bias!!!

                            Please wake up and cure the disease which you inherit from salafism i.e you will never accept truth even if you have to deceive people, The arabic clearly says: والظاهر المتبادر إلى أذهان المشبهين منفي عن الله

                            Let me divide this into 2 parts now

                            a) والظاهر المتبادر إلى أذهان المشبهين (Meaning: "THE OUTWARD (والظاهر)" MEANING THAT COMES TO THE MINDS OF ANTHROPOMORPHISTS)

                            b) منفي عن الله (Meaning: IS NEGATED OF ALLAH)

                            Salafi forgeres removed the Outward/Literal part because they knew their whole sect will be refuted, so they forged the previous part too which says: وهو إمرارها كما جاءت من غير تكييف (Meaning: to let it pass as it has come, without saying how it is meant), Salafi forgers changed it to: Surely, we accept the apparent meaning of, Al-Istawa, then to put cover on it they ignored to translate the next part which refutes the same very absurdity they had already made i.e. they removed OUTWARD/LITERAL part to deceive people.

                            Crushed some bones already?

                            Anyways let's move forward

                            You said: the word yanbaghi is used here to mean preferable

                            What deception is this which you are trying to spread brother?

                            ينبغي denotes "SHOULD" It does not mean prefereable by itself let alone according to the passage which you are ignoring, read it properly it says: اعلم أنه ينبغي لكل من حجّ i.e. KNOW THAT "EVERYONE " who performs the hajj "SHOULD SET OUT", there is no such thing as whosoever wants to as mentioned by salafi forgers!!! as a matter of fact Imam Nawawi (rah) stressed more by saying "Whether its on one's way or not" (you ignored this because salafis have completly removed this part)

                            So why are you forgetting to comment on the other part where Salafis have completly deleted whole sentence to deceive people, and also their changing Qabr into Masjid, Masjid is mentioned nowhere

                            Note: I was making this post and did not know that Ayman has accepted that Salafis to be forgers, however he is now trying to act clever that Salafis were honest enough to atleast accept it, this does not end here because The forgery to Al Adhkaar was done by panel of Ulama, 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

                            Therefore If im being funny then you are being a Joker who showing his juggling skills

                            You said: By the way no one said that visiting the grave of the prophet is one of the most rewarding acts and that was not the argument at all!!!

                            Bingo, thats the point Salafis changed Grave into Mosque, Remember Mosque has the importance because of the Nabi (salallaho alaihi wasalam) and Imam Nawawi (Rahimuhullah) was also proving Tawassul through the Dhaat of Prophet (saw) not Mosque

                            I will cut it short and come straight to your own forgery

                            You said: In the arabic text Imam Alnawawi never mentioned the Shafi'e at all

                            This is why I had put Shaf'is in brackets because text says والصحيح عند أصحابنا, tell me who are the Ashaab??? You have used deceit to delete my words and put (shafi'is) infront of a place where I did not place it

                            You misquoted me as: i.e. other than 3 Masajid ,(i.e shafi’is) according to our Ashaab

                            Whereas I had actually said: according to our Ashaab (i.e shafi’is) the ‘’Sahih (correct)’’viewpoint

                            Aren't you just proven to be a cheater???

                            Ofcourse Imam Nawawi (rah) being a shafi'i was referring to Shafi'is, still I had put it in brackets, so dont try to outplay me.

                            Regarding the Shaikh Abu Muhammad Al-Jwiani Imam Nawawi (Rah) has himself clarified that according to Imam al Haramayn (which includes Imam Jwiani) the "CORRECT OPINION" is that It is niether forbidden nor disliked. (والصحيح عند أصحابنا وهو الذي اختاره إمام الحرمين والمحققون أنه لا يحرم ولا يكره), therefore your lie that I have deleted a whole paragraph is deception, I showed the relevant part that Imam Nawawi (rah) presented the Sahih viewpoint and considered the previous saying as wrong.

                            Then you said: after doing all that , they visit the grave of the prophet and seek Blessings (Tabarruk) from his left overs and his companions so only a moumin who would visit the Madina"

                            This will turn out to be your own lil forgery my friend, It says: ثم بعد ذلك في كل وقت إلى زماننا لزيارة قبر النبي صلى الله عليه وسلم والتبرك بمشاهده وآثاره وآثار أصحابه

                            في كل وقت إلى زماننا (Meaning: in every era till today people come for Ziyarah)

                            You said: what is the proof that one grave has gives more reward than others, do you have Quran or Sunnah to prove this?

                            The Proof is this

                            قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏ إنما القبر روضة من رياض الجنة أو حفرة من حفر النار

                            The Messenger of Allah (Peace and Blessings be upon him) said: The Grave is a garden of the Gardens of Paradise or a pit of the pits of Hell[Narrated in Sunnan Tirimdhi Hadith No 2468]

                            Therefore the graves of Awliya are gardens of paradise and Allah's immense mercy descends there.

                            Imam Dhahabi mentions in his As Siyar al Alam An Nabula that once there was a drought in Samarqand, People tried their best, said Salat al Istisqa but still it did not rain, A righteous man known as Salih came to the Qadhi and said:

                            أرى أن تخرج ويخرج الناس معك إلى قبر الإمام محمد بن إسماعيل البخاري وقبره بخرتنك ونستسقي عنده فعسى الله أن يسقينا قال فقال القاضي نعم ما رأيت فخرج القاضي والناس معه واستسقى القاضي بالناس وبكى الناس عند القبر وتشفعوا بصاحبه فأرسل الله تعالى السماء بماء

                            In my opinion, You and other people should visit the grave of Imam Bukhari (Rahimuhullah), His grave is located in Khartank, We should go near the (Qabr) and ask for rain, Allah might give us rain then, The Qadhi said: Your opinion is very good, then the Qadhi along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala sent rainclouds[As Siyar al Alam An Nabula Volume 12, Page No 469]

                            Visiting the graves to seek reward is proven from many other Muhaditheen like Imam Ibn Hibban (Rahimuhullah), Khatib Baghdadi (Rahimuhullah), Ibn Asakir (Rahimuhullah) and others

                            You said: If what the shaikh says is true then why the prophet never told any of his companions to visit those prophets grave and he is the most keen to get every one rewarded!!!!!!!!!!!!

                            Prophet (salallaho alaihi wasalam) indeed said it, and even expressed his intention to show his companions graves of Anbiya

                            Volume 2, Book 23, Number 423: (Sahih Bukhari)
                            ….Allah's Apostle (p.b.u.h) said, "Were I there I would show you the grave of Moses by the way near the red sand hill."

                            "Wassalam" again (Funny how you guys were refuted by your own Salafi friend on Wassalam issue, therefore next time use some common sense before accusing the other party)
                            Last edited by aamirik; 11-18-2007, 08:30 AM. Reason: Highlighting things properly!

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                            • #29
                              Brother Ayman asked about Salafi forgery to Imam Ahmed al-Sawi (Rahimuhullah)'s Tafsir where he directly called Wahabis as group of Shayateen and Khawarij

                              He said: I still do not know what you are talking about and please bring statements not just what you say!!! use references

                              Here it is then

                              The great Maliki scholar Imam Ahmad al-Sawi (Rahimuhullah) in his commentary over Tafsir al Jalalyn says regarding this verse: Verily Satan is an enemy to you: so treat him as an enemy. He only invites his adherents, that they may become Companions of the Blazing Fire. (The Glorious Quran 35:6)

                              It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and sunna, on the strength of which they declared it lawful to kill and take the property of Muslims— AS MAY NOW BE SEEN IN THEIR MODERN COUNTERPARTS, NAMELY A SECT IN HIJAZ CALLED "WAHHABIS" who "think they are on something, truly they are the liars. Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers" (Qur’an 58:18–19). We ask Allah Most Generous to extirpate them completely (Sawi: Hashiya al-Sawi ‘ala al-Jalalayn, 3.255).

                              This passage is in Isa al Babi al Halabi edition published from Cairo in 1930s. It was also printed completely in the Maktaba al Mashhad al Husaini edition (3.307–308) published in Cairo in 1939, which was reproduced by offset by Dar Ihya’ al Turath al ‘Arabi (3.307–308) in Beirut in the 1970s.

                              In the early 1980s, the Wahabis tempted Dar al Fikr in Beirut and got the wording changed, In the third volume The wording namely, a sect in the Hijaz called ‘Wahhabis was eliminated and thus destroyed the point which the great Mufasir was trying to make

                              The refuation of great scholars on Wahabis cannot be denied because another great Scholar Imam Ibn Abideen ash Shami (Rahimuhullah) has also called Wahabis as Khawarjites in his work of Fiqh.

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                              • #30
                                You sad: Besides part that you argue about is been translated as "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." and the translation you give is:THE OUTWARD (LITERAL) MEANING THAT COMES TO THE MINDS OF ANTHROPOMORPHISTS IS NEGATED OF ALLAH.

                                Then you said: I let readers to decide if both statements give the same meaning or not and only then they will know that you are extremely bias!!!

                                Please wake up and cure the disease which you inherit from salafism i.e you will never accept truth even if you have to deceive people, The arabic clearly says: والظاهر المتبادر إلى أذهان المشبهين منفي عن الله

                                Let me divide this into 2 parts now

                                a) والظاهر المتبادر إلى أذهان المشبهين (Meaning: "THE OUTWARD (والظاهر)" MEANING THAT COMES TO THE MINDS OF ANTHROPOMORPHISTS)

                                b) منفي عن الله (Meaning: IS NEGATED OF ALLAH)

                                Salafi forgeres removed the Outward/Literal part because they knew their whole sect will be refuted, so they forged the previous part too which says: وهو إمرارها كما جاءت من غير تكييف (Meaning: to let it pass as it has come, without saying how it is meant), Salafi forgers changed it to: Surely, we accept the apparent meaning of, Al-Istawa, then to put cover on it they ignored to translate the next part which refutes the same very absurdity they had already made i.e. they removed OUTWARD/LITERAL part to deceive people.


                                1. The text that Dr. Muhsin Khan (may Allah reward him) translated as (Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence,) says:

                                وهو إمرارها كما جاءت من غير تكييف

                                The arabic says "Imraruha kama ja'at" (to pass it on as it came)
                                Now the people of innovations understand this statment to mean "to relegate its meaning to Allah = tafwid al ma'na (of meaning)\ to believe only in the word iteslef (the letters without the meaning)"
                                While ahl assunnah understand it to mean (to pass it on as it came upon its dhahir meaning)

                                As shaikh Muhammad Anwar Shah Kashmiri explained it to mean in his explanation of sunan at Tirmidhi (titled Al 'Urf Ash-Shadhi).

                                Imam at Tirmidhi rahimahu Allah said in his sunan:
                                هَكَذَا رُوِيَ عَنْ مَالِكٍ وَسُفْيَانَ بْنِ عُيَيْنَةَ وَعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ أَنَّهُمْ قَالُوا فِي هَذِهِ الْأَحَادِيثِ أَمِرُّوهَا بِلَا كَيْفٍ وَهَكَذَا قَوْلُ أَهْلِ الْعِلْمِ مِنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ


                                and Sh. M. Anwar Shah Kashimri said:

                                قوله : ( أمرُّوها كما هي الخ ) أمرُّوها على ظواهرها

                                Translation: "His saying (Pass it on as it is) [means]: PASS IT ON UPON ITS DHAHIR".
                                .

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