Monday, April 2, 2012


From the Layman's Desk-15:

Salafi/Wahhabi Tamperings & Manipulations – continued.
Now we will continue to mention a few more blatant falsification and tampering by the Wahhabis/Salafis as an indication of evil that exists today in the Muslim world.  Of course, these are just indicative and not exhaustive since the statistics say that every 15 minutes one whole book has been tampered and churned out for the market.

In the last part we noted the tampering of Imam Nawawi’s Riyad al-Saliheen and al-Adhkar.   The height of Wahhabi lies goes to the extent of even imputing quotes or books such as Juz’un fi-Dhikri I‘tiqād as-Salaf fi-l-Huruf wa-l-Aswat" to Imam al-Nawawi when there was none. A single point will suffice: The author of this book says: Allah Speaks with letters and voice, which are beginningless. Meaning that the letters are beginningless (i.e. Qadeem or Eternal). Even Ibn Taymiyya distances himself from this erroneous belief.  They even claim that he was not an Ashari in belief.  For refutation please see:  http://www.seekingilm.com/archives/893#more-893

Shaykh-ul-Islam, Dr Tahir Ul-Qadri, illustrates an example of Salafi tampering and censorship:  In one of his  speeches he says:  He once happened to purchase a book by mistake in an Arab country.  This book was Adab al-Mufrad of Imam Bukhari.  However, he did not notice the word Sahi was also appended to the title and was, therefore,  later surprised on inspecting the book that it was a tampered publication, censored and edited by Nasiruddin Albani, a Wahhabi scholar.  Chapters and Chapters of ahadith have  been deleted from Sahih ul-Adab al-Mufrad, as if Imam Bukhari was not Sahih.   The Asl Adab al-Mufrad has 644 Chapters and the Nasiruddin Albani’s has 561.  Thus full 83 Chapters have been deleted.   No. 1320 hadith  is the last hadith in the original book.  In Albani’s it is 993.  Most of these hadiths relate to kissing of hands and feet and standing in respect indicating the Madhab of Imam Bukhari.   Looking to this vast deletion of the ahadith from Imam Bukhari’s Adab al-Mufrad, can it be said that the Salafis/Wahhabis really trust or follow even Imam Bukhari?  Shaykh Tahir Ul-Qadri has also refuted the excuse of  the Wahhabis/Salafis when they say that Adab al-Mufrad is not Jami’ al-Sahih al-Bukhari, the latter insinuating that they can therefore abridge Adab al-Mufrad.    [Regarding weak ahadith, Shaykh Mahmud Sa’id  Mamduh mentioned that Imam al-Bukhari's deliberate citing of weak ahadith in the 'Adab al-Mufrad' is a clear proof of his view that weak ahadith can be used in virtuous acts (fadail al-amal).]

Speaking of Ibn Baz, he tried to recticy what did not please him in Fath al-Bari by Imam Ibn Hajar Asqalani with remarks that smack of attempt to substitute Ibn Hajar’s work with anthropomorphism as the Islamic creed.  An entire chapter (ch.10) on Tasawwuf was suppressed from Ibn Taymiyya’s Majmua al-Fatawa al-Kubra’s new edition under his leadership.  

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

5- Removal of Abu Hayyan's denunciation of Ibn Taymiyya as an anthropomorphist from his two Tafsirs, al-Bahr al-Muhit and al-Nahr al-Madd min al-Bahr (passage on Ayat al-Kursi).
6- Interpolation of the phrase bidhâtihi ("in person") into al-Gilani's mention of Allah Most High establishing Himself over the Throne as well as the takfîr of Imam Abu Hanifa in his classic al-Ghunya.
7-Interpolations among the same lines as well as the takfîr of Imam Abu Hanifa in al-Ash`ari's al-Ibana.
8- Suppressions and additions along anthropomorphist lines in al-Nawawi's Sharh Sahih Muslim from as early as Ibn al-Subki's time.
10- Commissioning Muhammad Muhsin Khan and Muhammad Taqi al-Din al-Hilali with English translations of the motherbooks of Islam such as the Qur'an, al-Bukhari's Sahih, al-Zabidi's al-Tajrid al-Sarih, al-Naysaburi's al-Lu'lu' wa al-Marjan etc. when Khan was only trained as a chest doctor while the late Moroccan-born Hilali had no more than a poor mastery of the English language.13 Hence their translations are clumsy, inelegant, filled with gaps and approximations, and further corrupted by deliberate manipulations of meaning along doctrinal lines as shown by the following example in their Sahih al-Bukhari, Volume 8, Book 76, Number 549: "Narrated Ibn `Abbas: `The Prophet said, "The people were displayed in front of me and I saw one prophet passing by with a large group of his followers, and another prophet passing by with only a small group of people, and another prophet passing by with only ten (persons), and another prophet passing by with only five (persons), and another prophet passed by alone. And then I looked and saw a large multitude of people, so I asked Gibril, "Are these people my followers?' He said, `No, but look towards the horizon.' I looked and saw a very large multitude of people. Gibril said. `Those are your followers, and those are seventy thousand (persons) in front of them who will neither have any reckoning of their accounts nor will receive any punishment.' I asked, `Why?' He said, `For they used not to treat themselves with branding (cauterization) NOR WITH RUQYA (GET ONESELF TREATED BY THE RECITATION OF SOME VERSES OF THE QUR'AN) and not to see evil omen in things, and they used to put their trust (only) in their Lord." On hearing that, `Ukasha bin Mihsan got up and said (to the Prophet), "Invoke Allah to make me one of them." The Prophet said, "O Allah, make him one of them." Then another man got up and said (to the Prophet), "Invoke Allah to make me one of them." The Prophet said, `Ukasha has preceded you."'"

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 meant in the above hadith. But the translator Khan mischaracterized it, in his parenthetical gloss, as the Sunna ruqyâ consisting in using some verses of the Qur'an or permitted du'â for treatment! Thus he suggests, in his manipulation, exactly the reverse of what the Prophet - Allah bless and greet him - said and practiced, and the reverse of what the Companions said and practiced both in the time of the Prophet - Allah bless and greet him - and after his time. One well-known probative example of the Sunna ruqyâ is the use of the Fatiha by one of the Companions to heal a scorpion-bite - and the Prophet approved of it - as narrated by al-Bukhari elsewhere in his Sahih.14

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 used to do with an act that those who enter Paradise do not do. The same book calls al-Albani "the leading authority in the science of hadith" (p. 88), declares that "in case of breach of ablution, the wiping over the socks is sufficient, and there is no need for washing the feet" (p. 31), that "ours should not be the belief that the dead do hear and reply [our greeting]" (p. 515), and that expressing the intention (niyya) verbally before salât "is a Bid`ah (innovation in religion) because no proof of it is found in Sharî`ah" (p. 14)!”


As pointed out by the Marifah.net on the above subject while referring to Aisha Bewley’s translation of Sahih Bukhari:

“ LV: The mosques which are on the roads to Madina and the places where the Prophet prayed
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.
In the next narration, Imam Bukhari quotes a long report on the various places the Prophet prayed.
470. It is related from 'Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, used to stop at Dhu'l-Hulayfa when he performed 'umra or hajj under an acacia tree at the spot where the mosque is in Dhu'l-Hulayfa. When he returned from an expedition or was coming from hajj or 'umra and was on that road, he came down along the riverbed and emerged from it and would make his camel kneel at the dip which is on the eastern side of the riverbed. He stayed there until morning, not at the mosque which is by the rocks nor on the hill with the mosque on it. There was a water channel there, where 'Abdullah prayed, with sand heaps in it. The Messenger of Allah, may Allah bless him and grant him peace, used to pray there. The floodwater drove the pebbles down until the place where 'Abdullah used to pray was buried.

'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.
It is related from Nafi' that Ibn 'Umar used to pray in those places.
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'.
This narration is going into detail on these various locations and how these the sahabi used to choose those locations accurately, despite there being a mosque nearby.Now the translation of Sahih Bukhari by the wahabi influenced Muhsin Khan gives the following comment when it comes to this detailed second narration quoted above:
“ Volume 1, Book 8, Number 471 :Narrated by Unknown
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.”
Why exactly does Muhsin Khan find it impossible to translate this ? Is it because it goes into details on the way of the sahaba which his sect is not happy to relate and does not want people to know? Is it because the narration makes mention of a mosque which contained three graves with stones over it ? and the sahabi prayed in it ? As per salafism, such a mosque and prayer in it is prohibited and is practice of the yahud and nasara and is cursed.”

Again it is mentioned therein:
“The following is mentioned in the book "Defense of the Sunnah":
It is also known that Ibn ‘Umar derived blessings even from walking in the same spots where the Prophet (asws) had walked and praying exactly where he had prayed both at the Ka’ba and on his travels, and that he watered a certain tree under which Prophet (asws) had prayed so that it would not die. 108 Similarly, Abu Musa al-Ash’ari, Ibn ‘Umar, Mu’awiya, Salama ibn Akwa’, and others used to search out the places where the Prophet (asws) prayed, and pray there for the blessings gained by that, 109 and other Sahaba used to ask Anas and Bilal where he (asws)used to pray so they could pray in the same spots (Tabarani’s Mu’jam al-Awsat 3:350, 6:309).
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.
This is important because Ibn Taymiyya's argument against Ibn Umar radiallahu anhu is by portraying it as personal ijthihadi error of Ibn Umar(ra). But in the above quotes we see that Ibn Umar(ra) was not alone in this.  Moreover, even from the hadith they quote against this, of Umar radiallahu anhu apparently opposing it, we can see that there were several companions who were practicing it. “
Let us see some more mistranslations: [From http://wahabis-exposed.blogspot.in/]
Now coming towards Translation of Bukhari, once again Muhsin Khan has not only added false taweel in brackets but rather tried to change actual meanings, here is one example from a hadith which proves Tawassul through the blessed face of Prophet (saw).
Volume 2, Book 17, Number 122: (Sahih Bukhari)
Narrated 'Abdullah bin Dinar: My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: And a white (person) (i.e. the Prophet) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows." Salim's father (Ibn 'Umar) said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: And a white (person) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib."

“The Highlighted words in Arabic are:
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


Another instance of the Wahhabi fraud is mistranslation of the hadith by  Dar-us-Salam of a man reciting Surat al-Mulk in the grave.  The below-mentioned are taken from the Marifah Forums:
“Imam At-Tirmidhi narrates the following incident:  Muhammad ibn Abdul Malik ibn Abish-Shawarib>>Yahya ibn ‘Amru ibn Malik An-Nukri>>from his father>>from Abil Jawzaa’>>Ibn ‘Abbas (radiya Allahu anhu) who said,

“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.

seekingilm, where it was also mentioned that the translation of
فَإِذَا فِيهِ إِنْسَانٌ يَقْرَأُ سُورَةَ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ حَتَّى خَتَمَهَا should have been: In it [the grave] was a person who recited Surat al Mulk until its end.]


“In a previous post:

“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:

“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.

GF Haddad”

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
Some Salafis allege that Imam Abu Hanifa is of the opinion that the parents of Prophet (sal Allahu alayhi wasallam) are in Hell.  They cite this from the tampered manuscripts of al-Fiqh al-Akbar. In some manuscript it is mentioned “mata ala al-fitr” i.e. the parents died on the innate nature; in some it is mentioned, “ma mata ala al-kufr”, i.e. they did not die in disbelief; while some have “mata ala al-kufr” meaning they died in disbelief.   Imam al-Kawthari (1296-1371 AH) refuted the claim that Imam Abu Hanifa was of the opinion that Prophet's (sal Allahu alayhi wassallam) parents died in "Kufr".  According to him, there are still two manuscripts available in Dar al-Kutab al-Misriyya to show that the parents of Prophet (sal Allahu alayhi wassallam) did not die in "Kufr", as he has seen the copy that contains ‘ma mata’ . Therefore, it is highly probable that the copy with "died on the innate nature" was changed to "died on disbelief". Hinting at the tampering in unreliable copies,  he says that it is easy to change the word "Fitra" into "Kufr" in Kuffic calligraphy of Arabic language.  More details can be read in: http://qa.sunnipath.com/issue_view.asp?HD=7&ID=857&CATE=1

Next we come to the works of Hafidh Ibn Kathir’s Tafsir who too has not escaped the tampering by the Salafis/Wahhabis.  Darus-Salam have an ‘Abridged’ version of the tafsir of Ibn Kathir - apparently abridged by a ‘group of scholars] supervised by Shaykh Saifur-Rahman al-Mubarakpuri:
(For the Arabic version please see http://sunniworld.wordpress.com/2010/05/13/wahabis-tampering-of-ibn-kathirs-tafsir/  ) which has been translated as under:
“[(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. (Deletion and tampering follows -> ) 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 (deletion) meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah.]
“For comparison, here is an accurate translation by Shaykh Nuh.  […people have many positions on this matter, and this is not the place to present them at length. On this point, we follow the position of the early Muslims (salaf)—Malik, Awza’i, Thawri, Layth ibn Sa’d, Shafi’i, Ahmad, Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims, ancient and modern — namely, to let the verse pass as it has come, without saying how it is meant (bi la takyif), without any resemblance to created things (wa la tashbih), and without nullifying it (wa la ta’til), and the literal outward meaning (dhahir) that comes to the minds of anthropomorphists (al-mushabbihin) is negated of Allah, for nothing created has any resemblance to Him: [There is nothing whatsoever like unto Him, and He is the All-hearing, the All-seeing”]  Note the difference in meaning conveyed by the ‘abridged’ translation!”
While we are on Hafidh Ibn Kathir, please note that he believed in Tawassul and this is evident from his Tafsir of Surah Nisa verse 64 of the Holy Qur’an:  (Translation): We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(4:64)

According to Hafidh Ibn Kathir:  Many have stated this tradition. One of them is Abu Mansur al-Sabbagh (some manuscripts say Abu Nasr) who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says:
“(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.” I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.”  Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.”
Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins.
[Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]
This report is only shown to reveal the beautiful Aqida of Ibn Kathir (rah) and he has declared it to be narrated by "JAMAAH" and considered it Hikayat al "MASHUR" .  Please note that Ibn Kathir (rah) nowhere calls it shirk rather uses it as proof in his magnificent Tafsir. Another reason why this report is shown is to reveal the deceit of Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir.

Even regarding the Quranic translations, the Wahhabi/Deoband Ulema twists their meaning.  Just to give one example:  There has been much confusion regarding Allah’s Friends (Aulia Allah) and (mindunillah) or idols. Idolatry was widespread in Arabia at the advent of theHoly Prophet (sallallahu alaihi wa sallam). Allah therefore sent revelation regarding these (mindunillah) or idols. The verses which instructs man not to ask for help or benefit from idols has been used out of context by the Wahabbi / Deobandi Ulema to be referring  to  Aulia Allah.  On the basis of these verses, quoted out of context, they try to justify their claim that  Aulia  cannot benefit or harm us, so we should ask directly from Allah without intermediation. Is the use of verses revealed regarding (mindunillah) or idols, against Allah’s Friends (Aulia Allah) being just or unjust to the Muslim faith or aqidah?  Everywhere the word (mindunillah) meaning idols is used, they translate it as ‘other than Allah”. E.g.: Sura an-Nahl 16: Verse 20: 
“Those whom they invoke besides Allah create nothing and are themselves created.”
(Saudi translation in Alim Computer Software).
Let’s see the Ilmi Nasiyat Istanbul translation:
“And those (idols) which they (the Pagans) call upon apart from Allah create nothing and are themselves created.”
True, Prophets and Awliya-Allah are not Allah, but they are not “mindunillah” (idiols) either.  See the following verse of Surat al-Ambiya, verse 98:
Verily ye (unbelievers), and the (false) gods (mindunillah) that you worship besides Allah, are (but) fuel for Hell! To it will ye (surely) come.
So we see Allah says that “mindunillah” or the idols will be put into the Hellfire.  If Prophets and the Awliya are included in “mindunillah” then according to Wahhabi/Deobandi interpretation that would mean that Prophets and the Awliya would be cast into the Hellfire (Astaghfirullah)! Therefore the above verse clearly proves that Prophets and the Awliya are not  included into “mindunillah” for they cannot be cast into hell and there can be no contradictions in the Holy Qur’an since it is from Allah (swt).
To cite a couple more:
Here are few example from amongst hundreds
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.
Further, to advance their anthropomorphist stance the salafis/wahhabis have made false attributions to the ‘Aqida of the Imams, for which see: http://www.sunniforum.com/forum/showthread.php?13940-The-Aqida-of-the-Imams-Salafi-Tampering-of-Classical-Texts.
Indeed, these are trying times for the Muslims in view of the Salafi/Wahhabi assault from various angles of lies on the traditional Islam. The students of Islamic literature as well as the Muslim students or those who have recently reverted to Islam must take care that they don’t fall into the trap of buying those cheap editions of the Islamic books that have been tampered or changed to suit the creed of the Wahhabiyyah.  Even the Online libraries of Islamic books have been manipulated.  The list of Wahhabi tampering and manipulation goes on and on and it would require as many volumes as the original work of Islamic texts.  Tampering with classical texts is a very serious matter.  Prima facie, that by itself is a cause for suspicion against the fabricators.  Concealment of Truth is Suggestion of Falsehood.  How can one claim to be following the right path by butchering the works of the giant classical scholars of Islam and putting their own concocted words in place of the original and then claim to be following that scholar’s work?   The new reverts should keep themselves away from them.  To put it shortly, avoid the English Translations of Holy Qur’an and Hadiths and Islamic Texts that come out of the Wahhabi/Salafi Online Libraries or those that come out of  the publishing houses that, thanks to the Petrodollars, are under their influence.   
I cannot but help quoting a concerned Sunni Muslim's guidelines for spotting  a “Salafi” book:
"1. really attractive cover.
2. phonetic spelling throughout ie. Aboo Haneefah, Allaah, Salaam etc.
3. normally written by either someone who lives in Saudi or someone who grew up on the streets in the West but became practicing and now uses a kunya to come across as more respectable ie. Aboo Daawood Al-Kanadee, Umm Ibraaheem AlAmreekee, Ibn Ghulam Muhammad Al-Punjabee, etc.
4. normally refers to Shaykh Al-Albaanee as the Muhadith of the century.
5. makes sure it can get a few digs in on sufis, asharis, maturidis, etc.
6. contains a chapter on the THREE different types of TAWHEED even if the book is on something like 'how to make wudhu'.
7. u can TELL that it's been translated from arabic into english! the syntax gives it away.
8. every statement in the book will have a reference attached to it. the reference will blow u away with its detail but it may not necessarily be authentic...oh well.
9. it will most probably have a whole load of appendices, glossaries, bibliographies and list of creedal issues at the back.
10. it will be available virtually everywhere.
11. it will make u wanna disown ur whole community as innovators.
12. it will have a high proportion of the following words in it: innovation, shirk, bida, tawwassul, wahdatul wujood, saved sect, tawheed, sahih hadith, quran and sunnah yadda yadda yadda.
 13. feel free to add more....”.

As Shaykh Haddad states:  “Those who call themselves Salafiyyah do not mind lying about the Ulema they quote; make up their own definitions of tafwid and ta'wil; and generally have no idea of the accurate positions of the Salaf and the latter are innocent of them. Allah is our refuge from their bid`a and dalala.” 
Allah and his Rasool know the best.
For more on this subject see:
Pseudo-Salafi Tampering of The Ghunya At-Talibeen of Jilani:http://seekingilm.com/archives/488

 "Salafi" Tampering of Riyad al-Salihin:

Intellectual Deceit - Tampering with Islamic Manuscripts at Institutes in Saudi Arabia (very painful truth of a great loss):

Reforming Classical Texts:

Salafis tamper Abu Uthman al-Sabuni's Book:

"Salafi" Tampering of Tafsir Ruh al-Ma`ani:

"Salafi" forgeries/manipulations:
Shaykh Tahir Ul Qadri illustrates an example of Salafi tampering and censorship:http://www.youtube.com/watch?v=fde2oyWySlg&featur e=related

2. Habib Ali exposes the conspiracy against Sunni Islaam:
NOTE : An easy way to detect Wahhabi/"Salafi" literature is to look in the books/pamphlets and search for where the information is printed. Such literature is either printed in Saudia Arabia or the Gulf states supporting Saudi Arabia. 
To continue, Insha Allah.