More tampering at the hands of the Wahhabis are cited at: http://www.livingislam.org/ibaz_e.html#list2
“3- Zuhayr al-Shawish's suppression of the word "substitute-saints" (al-abdâl) from his al-Maktab al-Islami (3rd) edition of Ibn Taymiyya's `Aqida Wasitiyya in the following passage: "The true adherents of Islam in its pristine purity are Ahl al-Sunna wa al-Jama`a. In their ranks are found the truthful saints (al-siddîqûn), the martyrs, and the righteous. Among them are the great men of guidance and illumination, of recorded integrity and celebrated virtue. And among them are the substitute-saints (al-abdâl) - the Imams - concerning whose guidance and knowledge the Muslims are in full accord. These are the Victorious Group..." as found in the Cairo Salafiyya edition (p. 36) and the Majmu`a al-Rasa'il al-Kubra (3:159).
4- Suppression of the chapter that concerns the Friends of Allah (al-awliyâ'), Substitute-Saints (al-abdâl), and the Righteous (al-sâlihîn) >from Ibn `Abidin's Epistles.12
As demonstrated in the text of the Encyclopedia of Islamic Doctrine (6:137-149) on ta'wîz, there is a Jahili ruqyâ, and there is a Sunni ruqyâ. The former is made with other than what is allowed in the Religion, such as amulets, talismans, spells, incantations, charms, magic and the like: and that is what the Prophet
11- The 1999 translation of al-Nawawi's Riyad al-Salihin published by Darussalam publications out of Riyad makes a similar interpolation distorting the meaning of the words of the Prophet - Allah bless and greet him -: "They are those who do not make RUQYAH (BLOWING OVER THEMSELVES AFTER RECITING THE QUR'AN OR SOME PRAYERS AND SUPPLICATIONS THE PROPHET - Allah bless and greet him - used to say)."15 Observe their equating something the Prophet
As pointed out by the Marifah.net on the above subject while referring to Aisha Bewley’s translation of Sahih Bukhari:
469. It is related that Musa ibn 'Uqba said, "I saw Salim ibn 'Abdullah looking out for some places on the road where he prayed. He related that his father used to pray in them and had seen the Prophet, may Allah bless him and grant him peace, pray in those places."Its pretty clear that praying where the Prophet peace and blessings be upon him prayed, was a tradition among the sahaba.
'Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the site of the small mosque which is below the mosque at the hill at ar-Rawha'. 'Abdullah knew the place where the Prophet, may Allah bless him and grant him peace, had prayed. He said, "It is on your right when you are standing in prayer in the mosque." That mosque is on the right hand side of the road when you are going to Makka, a stone's throw or thereabouts from the largest mosque.
Ibn 'Umar used to pray towards the small mountain which is at the end of ar-Rawha'. That mountain ends at the side of the road near the mosque, between it and al-Munsaraf when you are going to Makka. A mosque was built there. 'Abdullah did not pray in that mosque. He left it to his left and behind him. He prayed in front of it towards the mountain itself. 'Abdullah came back from ar-Rawha' and did not pray Dhuhr until he came to that place where he prayed. If he was coming from Makka and passed by it an hour before Subh or at the end of the night, he stopped until he could pray Subh there.
'Abdullah related that the Prophet, may Allah bless him and grant him peace, used to alight under a large sarj tree below ar-Ruwaytha on the right hand side of the road, facing the road in a wide level place and go on until he emerged from the small hill about two miles below the road of ar-Ruwaytha. The top of it is broken and inclines inward. It stands on a flat place where there are many sand-dunes.
'Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the end of the upper part of the valley behind al-'Arj if you are on the way to Hadba. There are two or three graves at that mosque, on which are piles of stones, to the right of the path at the large stones marking the path. 'Abdullah used to return home from al-'Arj after the sun had declined from midday. He would pray Dhuhr in that mosque.
'Abdullah ibn 'Umar related that the Messenger of Allah, may Allah bless him and grant him peace, alighted at the sarj trees at the left of the road in the river bed below Harsha. That slope joined the foot of Harsha about a bows-shot from the road. 'Abdullah used to pray at the sarj tree which was nearest the road. It was the tallest of them.'Abdullah ibn 'Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at the slope which was closer to Marr az-Zahran towards Madina where it descends from the small valleys. He would alight on the flat of that slope to the left of the road when you are going to Makka. There is only a stone's throw between where the Messenger of Allah, may Allah bless him and grant him peace, alighted and the road.
'Abdullah ibn 'Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at Dhu Tuwa and spent the night there until morning when he would pray Subh when he was going to Makka. The place where the Messenger of Allah, may Allah bless him and grant him peace,* prayed was a great mound which is not inside the mosque which was built there, but is lower down.
'Abdullah related that the Prophet, may Allah bless him and grant him peace, faced the two gaps in the mountain between him and the tall mountain towards the Ka'ba. He put the mosque that was built to the left of the mosque at the end of the mound. The place where the Prophet, may Allah bless him and grant him peace, prayed was lower than it, on the black mound located ten cubits or thereabouts from the other mound. He prayed there facing the two gaps in the mountain between him and the Ka'ba.
Ibn 'Uqba said, "I asked Salim and I only know that he agreed with Nafi' on all the places except for a difference regarding the mosque at the hill of ar-Rawha'.
Narrated Hadith is about the various places on the way from Medina to Mecca where the Prophet prayed and their In locations impossible to translate.”
108 Recorded by Bayhaqi in his Sunan al-Kubra (5:245), Abu Ya’la (10:87-88 #5724), Humaydi (#680, 682), Bazzar (Musnad, 1:81 #129), Tabarani (M. Awsat, 4:199), Ibn Abi Shayba (8:175), and Ibn Hibban (#7074). See also Ibn Hajar’s Fath al-Bari (1:569-70) and Imam Dhahabi’s Siyar A’lam an-Nubala (Chapter on Ibn ‘Umar).
109 For example: Bukhari (Kitab as-Salat, #448, 461-62, 472), Nasa’i (#1709), Imam Ahmad (2:75, 4:419),Bayhaqi (3:25), Tayalisi (#514), ‘Abd ibn Humayd (#774), Tabari’s Tafsir (11:33), Ibn Abd al-Barr’s Tamhid (5:119, 6:228, 13:65), Nawawi’s Sharh Sahih Muslim (5:161, 13:178) and Tahdhib al-Asma’ (1:262), Ibn Hajar’s Fath al-Bari (1:522, 571), Haythami’s Majma’ az-Zawa’id (3:295, 8:265), Malik’s Muwatta’ (1:423), Ruyani’s Musnad(#741, 757-59, 1142), Humaydi (#149), and others.
Volume 2, Book 17, Number 122: (Sahih Bukhari)Narrated 'Abdullah bin Dinar: My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: And a white (person) (i.e. the Prophet) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows." Salim's father (Ibn 'Umar) said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: And a white (person) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib."
“The Highlighted words in Arabic are:
Volume 2, Book 17, Number 122: (Mistranslated by Muhsin Khan due to his hatred for Nabi salallaho alaihi wasalam, however corrected here)
“Narrated 'Abdullah bin Dinar: My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: A fair-skinned one by whose face((‘’Bi Wajihi’’), rainclouds are sought who takes care of the orphans and is the guardian of widows." Salim's father (Ibn 'Umar) said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-gutter: A fair-skinned one by whose face rainclouds are sought and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib."
It is interesting to know that these people have tampered with the texts of even Ibn Taimiyya when he comes against their extremist views; it is done in case they failed to keep them in the hideouts as they have done with some other books. His well-known fatwa of Mardin which is used by terrorists to kill innocent people is considered to be a tampered text otherwise a writing error. See http://www.mardin-fatwa.com
TAMPERING THE HADITH OF MAN RECITING SURAH MULK IN THE GRAVE.
“One of the companions of the Prophet [Muhammad] set up a tent on a grave while not aware that it was a grave. The man heard the person within the grave reciting Surat Al-Mulk until it was completed. So the man came to the Nabi (SAWS) and informed him of what occurred. The Nabi (SAWS) said, “It is a prevention! It is a salvation saving one from the punishment of the grave!”
Their translation claims that the man who placed his “tent” over the grave was the one who recited it, not the person that was in the grave! It does seem that this hadith is weak, as claimed in the takhrij, though Imam At-Tirmidhi does declare the hadith Hasan.
[Source: seekingilm, where it was also mentioned that the translation of
“In a previous post: http://groups.yahoo....ples/message/30
“I had mentioned the classic Hanbali biographical encyclopedia of Ibn Humayd al-Najdi (1236-1295), _al-Suhub al-Wabila `ala Dara'ih al- Hanabila_ (The rain-shedding clouds over the remains of the Hanbalis) in which he took serious issue with Shaykh Muhammad ibn `Abd al-Wahhab and called his movement "evil" in the chapter devoted to the latter's father. In the same chapter Ibn Humayd also mentions Shaykh Sulayman ibn `Abd al-Wahhab's refutation of his brother. Ibn Humayd also has a chapter on another prominent Najdi Faqih and pious author of the first rank, `Uthman ibn `Abd Allah ibn Jami`, whose teacher Muhammad ibn Fayruz sent him to al-Bahrayn to teach and who authored a large compendium of Hanbali fiqh entitled _al-Fawa'id al-Muntakhabaat_, a commentary on Ibn Bilban's _Akhsar al- Mukhtasaraat_, the abridgment of the latter's own _Kafi al-Mubtadi' min al-Tullab_. The manuscript of Ibn Jami`'s book was recently rediscovered in Kuwait and it received two editions in 2003, one at Riyadh's Maktabat al-Rushd in two volumes and one at Beirut's Mu'assasat al-Risala in four. Both Ibn Jami` and his teacher Ibn Fayruz opposed Muhammad ibn `Abd al-Wahhab and his views. A passage of Ibn Jami`'s book reveals the author's contempt of Ibn `Abd al-Wahhab, whom he calls "Taaghiyat al-`Aarid," translatable as "The Jowl of Wanton Oppression" - a visionary reference to Wahhabi dialectic bringing fitna to the Umma and the world. The indefatigable Shaykh al-Azhari has now brought news of the tampering of that passage in the Risala edition of the book, suppressing the author's reference to Muhammad ibn `Abd al-Wahhab as "Taaghiyat al-`Aarid" and replacing it with ". . . . . . . . ." i.e. elliptical dots. See: http://www.azahera.n...read.php?t=1170
“Al-Azhari notes that although the derogatory expression was censored in Ibn Jami`s text, the editor, a certain Dr. `Abd al-Salam ibn Barjas Aal `Abd al-Karim, still mentions it verbatim in his introduction and elucidates its lexical meaning in a later footnote in the course of his defense of Ibn `Abd al-Wahhab against the author. Al-Azhari then muses whether this tampering was the act of the publisher or someone else, giving the editor the benefit of good opinion since the latter still "reveals" it in the introduction.
“However, I believe it is secondary whether this tampering is the genteel self-censorship of Ibn Barjas himself, with or without the collusion and advisement of Mu'assasat al-Risala - big purveyors of Wahhabi literature - as they are all underlings. What is more important is the message being sent in the fact that the corruption is overt and unapologetic, as if screaming to be noticed - why? because it wants acceptance, to become a norm. It is not enough to insert footnotes attacking authors as deficient in their doctrine as they did with Ibn Humayd's _Suhub_, Ibn Sufan's _al-Manhaj al- Ahmad_ (see recent message), Ibn Balban's Mukhtasar al-Ifadat (see 'pseudo-Hanbali `Aqida' in my _Four Imams_), Ibn Hajar's _Fath al- Bari_, the _Khatm al-Shifa_ by al-Sakhawi and Ibn Nasir al-Din and countless others: they want the books themselves to come out rephrased. More: they want us to know it and emulate it, or else! So then, the ellipsis ". . . . . . . ." silencing an expression we're nevertheless trained to identify (since it is excoriated in the introductory and footnote areas) is meant as a lesson for us in authority and self-censorship: gagging a highly respected author and blindfolding million of readers in plain sight on the one hand says:
“(i) WE control the religious heritage of the Umma, not the Inheritors of the Prophet; and (ii) YOU need to fall in line and learn once and for all what can or cannot be said of our "Shaykh al- Islam" and "al-Imam al Muslih al-Mujaddid." WAllahu a`lam.
Shaykh Gibril Haddad mentioned: The phrase "and You have made him [the Prophet, upon him blessings and peace] the spirit in the frame of all existence and a cause for the existence of every existant" was simply cut out of the text of Sayyid `Abd al-Jalil al-Tabataba'i's al-Qawl al-Hasan fima Yustaqbah wa `amma Yusann by his own Wahhabi great-grandson Muhammad `Abd al- Razzaq al-Sayyid Ibrahim al-Tabataba'i. This tampering was discovered by Shaykh al-Azhari through a comparison of the published text with a manuscript of the original.http://www.azahera.n...hread.php?t=480
Quran states: Translation: They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.(17:85)
Muhsin Khan/Hilali translated it as: And they ask you (O Muhammad SAW) concerning the Rûh (the Spirit); Say: "The Rûh (the Spirit): it is ‘’one of the things, the knowledge of which is only with my Lord’’. And of knowledge, you (mankind) have been given only a little."
Blunder # 1 in this forgery is that Amri Rabi is translated as ’’one of the things’’, whereas it means Command of the Lord.
Blunder #2 in this forgery is that Muhsin/Hilali added their own words in Quran itself by saying: the knowledge of which is only with my Lord’’
Quran states: Translation: He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things. (57:3)
Now let's look at Muhsin Khan/Hilali translation: He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing.
Although most of the times Muhsin khan has given false taweel in brackets as well, but here the interpretation in brackets is not in issue but rather his false translation of words Zahir and Batin, former meaning Evident, outward, outside etc.. and latter meaning Immanent, inside, inward etc…
There are tons of more examples of forgeries done to Quranic translation by Muhsin/Hilali.
"Salafi" Tampering of Riyad al-Salihin:http://www.livingislam.org/trs_e.html
Intellectual Deceit - Tampering with Islamic Manuscripts at Institutes in Saudi Arabia (very painful truth of a great loss):http://www.sacredkno...al%20Deceit.pdf
Reforming Classical Texts:http://masud.co.uk/I...nuh/masudq3.htm
Salafis tamper Abu Uthman al-Sabuni's Book:http://www.marifah.n...?showtopic=3246
"Salafi" Tampering of Tafsir Ruh al-Ma`ani:http://www.livingisl...g/k/strm_e.html
2. Habib Ali exposes the conspiracy against Sunni Islaam:http://www.youtube.com/watch?v=e_s91vUF80s