“Salafi Forgery Caught in Tafsir Ibne Kathir new edition”

As I have often exposed Salafis in their forgeries to classical Islamic literature but I wonder why they really have some deep concerns in regards to Tafsir Ibn Kathir which they love to forge and tamper.  

This time I am going to hunt two preys with one arrow. Wahabis are extremely stubborn on the issue of “Qir’at Khalf-ul-Imam (Reciting behind the Imam during prayer) in imitation of their Shi’ite brothers just like on issue of Raful Yaddain where Albani Bidati even tried to prove Raful Yaddain in between Sujood”

They propagate Tafsir Ibn Kathir to the masses assuming that general masses would be easily misguided due to their forgeries. But with the Izn of Allah, this servant from Ahlus Sunnah keeps on stumbling upon forgeries upon forgeries done to Tafsir Ibn Kathir by these fanatic Wahabi propagandists (including their big guru translators)

 

When they see Ibn Kathir shattering their aqaid or major Fiqhi viewpoints they are left with no option but to forge the beautiful analysis of Imam Ibn Kathir (rah) in his Tafsir al Qur’an al Azeem. Ordinary people do not realize that these pseudo claiments of Haqq are actually propagating their own forgeries not wording of Hafidh Ibn Kathir (rah)

 

Now let us look at beautiful analysis of Imam Ibn Kathir under this clear verse of Qur’an which states:

 

When the Qur’an is being recited then “LISTEN ATTENTIVELY AND REMAIN SILENT” so that mercy will be showered upon you”.(7:204)

 

This verse is a Salafi backbone breaker because directly from the order of Allah azza Wajjal it stands proven that Muqtadi should not recite behind the Imam (debates can go on and on but Qur’an has put forward a decider on this issue)

 

Imam Ibn Kathir (rah) said under this verse:

وقال أبو حنيفة وأحمد بن حنبل: لا يجب على المأموم قراءة أصلاً في السرية ولا الجهرية بما ورد في الحديث «من كان له إمام فقراءته قراءة له» وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً، وهذا أصح

 

Translation: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Qirat is not binding upon Muqtadi “WHETHER IN SILENT OR LOUD PRAYER” because it has come in hadith that whosoever has an Imam then his recitation is your recitation, this hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kaysan who nattated from Jabir (ra) in Mawquf form. (Ibn Kathir said) “THIS IS THE MORE CORRECT VIEWPOINT” [Tafsir Ibn Kathir, (1/281) under 7:204]

 

When I looked up both the English and Urdu Translations of Ibn Kathir published by Wahabis I saw some important parts of this statement being removed. The English one has removed many many hadiths which Imam Ibn Kathir (rah) showed to prove that the verse was revealed in regards to obligatory Prayers and also in regards to not reciting behind the Imam let alone the above quote in which Imam Ibn Kathir (rah) is proving the Hanafi stance to be correct.

However the Urdu one says:

 

 

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Roman Urdu: Imam Abu Hanifa Rahimahullah aur Imam Ahmed bin Hanbal Rahimahullah kehtay hain kay Muqtadi hargiz Qiraat na karay na Siri Namaaz main na Jahri main kyoonkay Hadees main Warid hai kay Imam ki Qirat tumhari Qirat hai.[Wahabi Deletion] “YAHI ZIYADAH SAHIH HAI” 

Translation in English: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Muqtadi should never do Qirat  “NEITHER IN SILENT PRAYER NOR IN LOUD”because it has come in hadith that whosoever has an Imam then his recitation is your recitation  [WAHABI DELETION]  “THIS IS MORE CORRECT ” [Tafsir Ibn Kathir, (1/281) under 7:204]

 

– End Quote –

 

Many people would not realize the forgery of Wahabis here whereas Imam Ibn Kathir (rah) has said after narrating the hadith: “Imaam ki Qiraat tumhari Qiraat hai”

 

وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً،

 

Translation in Roman Urdu: Yeh Hadith Imam Ahmed nay Apni Musnad may “MARFU” riwayat ki Hadrat Jabir (RA) say aur yehi Muwatta main Imam Malik nay Wahb bin Kaysan say Mawqoof riwayat ki Jabr (RA) say. [Tafsir Ibn Kathir under 7:204]

 

Translation in English: This hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kaysan who nattated from Jabir (ra) in Mawquf form. [ibid]

 

Now why Wahabis removed this explanation of Ibn Kathir? Because the hadith of Musnad Ahmed is “SAHIH LI GHAYRI” whereas the hadith in Muwatta Imam Malik is “SAHIH BI DHATIHI”

 

The Wahabis pseudo Muhaqiqeen said in Takhreej of Ibn Kathir: “WEAK“.. Imam Ibn Hajr said: All the chains of this narration are weak [Talkhees al Habeer (1/420)] Shaykh Mustafa as-Syed, Shaykh Rishaad, Shaykh Ajmai, Shaykh Ali Ahmed and Shaykh Hassan Abbas say that It’s sanad is weak because it contains Jabir Ja’afi who is “DA’EEF RAFIDHI” “HOWEVER SHAYKH ALBANI HAS CALLED IT HASSAN” (Irwa al Ghaleel (#850). Allama Mubashar Ahmed Rabbani has called it Da’eef.

 

First of all this Jarh is not on the Mawqoof hadith from Jabir (RA) in Muwatta Imam Malik nor is it on the Sanad shown by Imam Ahmed which does not include Jabir Ja’afi in chain. This is precisely why Wahabis cleverly forged the explanation of Ibn Kathir (rah)

 

Secondly, except for Imam Ibn Hajr al Asqalani (rah) who was a great scholar, the remaining people shown by Wahabis are not even worth a penny according to Ahlus Sunnah. Rather all names mentioned are unknown names in field of hadiths except for Wahabi Albani who is considered their biggest champion over hadith and Alhamdolillah he had to accept this hadith as “HASAN”…ALLAH HU AKBAR!

 

Although I will prove this hadith as “SAHIH” both in Marfu and Mawqoof form but do not forget that the point is Wahabi fabrication to Ibn Kathir’s quote.

 

Authentication of the “Mawqoof” hadith first (Note: This is a totally different hadith than the one in Musnad Ahmed)

 

Imam Malik in Muwatta narrates:

وحدَّثني عَنْ مَالِكٍ ، عَنْ أَبِي نُعَيْمٍ وَهْبِ بْنِ كَيْسَانَ ، أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدَ اللَّهِ ، يَقُولُ: مَنْ صَلَّى رَكْعَةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ، فَلَمْ يُصَلِّ إِلاَّ وَرَاءَ الإِمَامِ .

 

Translation: Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say, “Someone who prays a raka without reciting the umm al-Qur’an in it has not done the prayer except behind an imam.” [Book 3, Number 3.9.40: (Muwatta Imam Malik)]

 

This is a totally different narration but proves that Muqtadi does not have to recite behind the Imam whereas recitation is only necessary when praying alone.

The chain of this report is absolutely Sahih without any Ghubaar over it.

First narrator is: Yahya Ibn Salaam who has narrated Muwatta Imam Malik. The Wahabis accuse this narrator wrongly because then whole of Muwatta Imam Malik will cease to be authentic.

 

Second narrator is Imam Malik himself who requires no introduction.

 

Third narrator is Wahb bin Kaysan who was a Tab’i regarding him Muhaditheen said:

 

 

روى عن: أنس بن مالك، وجابر بن عبد الله

قال النَّسائي : ثقة

وذكره ابنُ حِبَّـان فـي كتاب «الثِّقات».

 

Translation: He narrated from Anas bin Malik and Jabir bin Abdullah (Ridhwan Allaho Ajmain)…

Imam Nasai’i said of him: He is “THIQA”

Ibn Hibaan mentioned him “THIQAAT” [See Tahdhib ul Kamaal #8306]

 

Fourth narrator is great Sahabi Jabir bin Abdullah (RA) himself who again requires no introduction.

 

Hence it is lie of Wahabis that this hadith mentioned by Imam Ibn Kathir (rah) is also Da’eef. 

 

The interesting thing is that this hadith of Muwatta is also proven to be “Marfu” with Sahih Sanad in Sharh al Ma’ani al Athaar of Imam at-Tahawi which states:

 

حدّثنا بحر بن نصر، قال: ثنا يحيى بن سلام، قال: ثنا مالك، عن وهب بن كيسان، عن جابر بن عبد اللّه، عن النبيّ، أنه قال: «من صلى ركعة، فلم يقرأ فيها بأم القرآن، فلم يصل إلا وراء الإمام».

 

Translation: Bahr bin Nasr >> Yahya bin Salaam >> Imam Malik >> Wahb bin Kaysan >> Jabir bin Abdullah >> FROM PROPHET (PEACE BE UPON HIM) WHO SAID: Someone who prays a raka without reciting the umm al-Qur’an in it has not done the prayer except behind an imam [Sharh al Ma’aani al Athaar (1/217)]

 

Let us now come towards the Marfu Hadith in Musnad Ahmed bin Hanbal.

حدثنا عبد الله حدثني أبي ثنا أسود بن عامر أنا حسن بن صالح عن أبي الزبير عن جابر عن النبيّ صلى الله عليه وسلّم قال: «مَنْ كَانَ لَهُ إمامٌ فَقِرَاءَتُهُ لَهُ قِرَاءَةٌ».

 

Translation with Sanad and Matn: Narrated Abdullah >> from his Father >> From Aswad bin Aamir >> From Hasan bin Salih >> from Abi al-Zubayr >> From Jabir >> From Prophet (Peace be upon him) who said: Whosoever has an Imam then his Qirat for (Muqtadi) is enough [Musnad Ahmed bin Hanbal (4/295) Hadith # 14354]

 

First of all there is no narrator called “Jabir Ja’afi” in this sanad. We know that Jabir Ja’afi is present in hadiths mentioned in other books but Imam Ahmed and also Imam Ibn Abi Shaybah have narrated this hadith without Jabir Ja’afi and this proves that the hadith comes without Ja’afi for sure.

 

This is why Wahabis forged the explanation of Ibn Kathir to put dust in eyes of people. We know that some hadith books do mention Jabir Ja’afi in chain but this has no effect on the sanad presented by Imam Ahmed and Imam Ibn Abi Shaybah in his Musannaf.

 

Now the point arises why Imam Ahmed narrated this hadith without Jabir Ja’afi? The answer is that direct Sam’aat of Imam Hasan bin Salih is proven from Abi al-Zubayr hence there is no need for having Jabir Ja’afi. Imam Ibn Turkamani (rah) a great Muhadith and Hanafi Faqih has clarified this in his magnificent Jawhr al Naqi.

 

Imam Ibn Turkamani (rah) said regarding the hadith in Musannaf Ibn Abi Shaybah:

وهذا سند صحيح وكذا رواه أبو نعيم عن الحسن بن صالح عن ابى الزبير ولم يذكر الجعفي كذا في اطراف المزى وتوفى أبو الزبير سنة ثمان وعشرين ومائة ذكره الترمذي وعمرو بن على والحسن بن صالح ولد سنة مائة وتوفى سنة سبع وستين ومائة وسماعه من ابى الزبير ممكمن

Translation: “THIS SANAD IS SAHIH” and Abu Nu’aym narrates from Hasan bin Salih from Abi al-Zubayr “WITHOUT MENTIONING JA’AFI”.. Abi al-Zubayr died in 128 AH as mentioned by Imam at-Tirmidhi whereas.. Hasan bin Salih was born in 100 AH and and died in 176 AH “AND SAMAAT FROM ABI AL-ZUBAYR IS POSSIBLE” [Imam Ibn Turkamani in Jawhr al Naqi in chapter of “NOT RECITING BEHIND THE IMAM”]

 

Even if assuming for argument’s sake that Jabir Ja’afi is to be considered in chain then still this hadith is “SAHIH DUE TO SHAWAHID”

 

Shu’ayb al Ara’noot says after this hadith in his Tehqeeq over Musnad Ahmed:

حسن بطرقه وشواهده وهذا إسناد ضعيف لانقطاعه حسن بن صالح – وهو حسن بن صالح بن صالح بن حي – لم يسمعه من أبي الزبير بينهما فيه جابر بن يزيد الجعفي

 

Translation: “IT IS HASAN DUE TO ROUTES AND SHAWAHID” whereas this Isnaad is “Da’eef” due to Inqita between Hasan bin Salih who is Hasan bin Salih bin Salih bin Hayy – He did not hear from Abi al-Zubayr and in between is present Jabir bin Yazid al-Ja’afi. [Musnad Ahmed with Tehqeeq of Shuyab al Ar’anoot, Hadith # 14684]

 

Shaykh Shu’ayb has proven the Sanad as Hasan due to routes and “SHAWAHID” and that is enough to make Hujjat Tamaam, however he has stumbled to say that Hasan bin Salih did not hear from Abi al-Zubayr as we have already proven above that Samaat between them is possible due to they being of same era.

 

Let us now see the Shawahid of this hadith. Imam at-Tahawi (rah) the great Hanafi Muhadith has written in detail over this issue in his Sharh al Ma’aani al Athaar which is one of the greatest books of Hadith written in Fiqh style.

He quotes many hadiths from which I shall present some.

Hadith # 1 & 2

حدّثنا أحمد بن عبد الرَّحمن قال: ثنا عمي عبد اللّه بن وهب قال: أخبرني الليث، عن يعقوب، عن النعمان، عن موسى بن أَبي عائشة، عن عبد اللّه بن شداد، عن جابر بن عبد اللّه أن النبيّ قال: «من كان له إمام فقراءة الإمام له قراءة».

 

Translation: Hadrat Jabir bin Abdullah (RA) narrates from the Prophet (Peace be upon him) who said: Whosoever has an Imam then recitation of Imam is your recitation [Sharh al Ma’ani al Athaar, (1/446 Urdu Translation Version Published by Hamid and Company)]

 

حدّثنا أبو بكرة قال: ثنا أَبو أحمد، قال: ثنا سفيان الثوري، عن موسى بن أَبي عائشة، عن عبد اللّه بن شداد عن النبيّ نحوه، ولم يذكر جابراً

 

Translation: Abdullah bin Shadaad (rah) narrates from the Prophet (Peace be upon him) similar to this but did not mention Jabir (RA) [ibid]

 

Note: Abdullah bin Shadaad (rah) was a great Tab’i and he cannot be accused for attributing lies to the Prophet. Plus according to majority of Fuqaha and Muhaditheen like Imam Abu Hanifa, Imam Malik and many others the Mursal of Thiqa Tab’i is accepted.

 

Hadith # 3 

حدّثنا ابن أَبي داود قال: ثنا الحسين بن عبد الأول الأحول قال: ثنا أَبو خالد سليمان بن حيّان، قال: ثنا ابن عجلان عن زيد بن أسلم، عن أَبي صالح، عن أَبي هريرة رضي الله عنه قال: قال رسول الله: «إِنَّمَا جُعِلَ الإِمَامُ ليُؤْتَمَّ بِهِ، فَإِذَا قَرَأَ فَأَنْصِتُوا».

 

Translation: Hadrat Abu Hurraira (RA) narrates that the Prophet (Peace be upon him) said: The Imam is appointed upon you “SO THAT HE IS FOLLOWED, HENCE WHEN HE RECITES YOU SHOULD REMAIN SILENT” 

 

Hadith # 4:

حدّثنا أحمد بن داود قال: ثنا يوسف بن عَديّ قال: ثنا عُبيد اللّه بن عمرو، عن أيوب، عن أَبي قلابة، عن أنس رضي الله عنه قال: صلى رسول الله، ثم أقبل بوجهه فقال: «أتقرؤون والإمام يقرأ» فسكتوا فسألهم ثلاثاً فقالوا إنا لنفعل، قال: «فلا تفعلوا».

 

Translation: Hadrat Anas (RA) narrates that the Prophet (Peace be upon him) led us in prayer and then turned towards us and said: Do you recite when the Imam is reciting? The Sahaba remained quiet, then Prophet asked it “THREE TIMES” and then we (Sahaba) replied: “YES” at this the Prophet said: “DO NOT DO THIS ACT” [Sharh al Ma’aani al Athaar, Urdu Version 1/448]

 

There are many more hadiths from Prophet and Sahaba, hence no doubt is left behind that not reciting behind Imam is in correspondence with Quran (7:204) and Jumhoor Sahih hadiths.

 

May Allah save the Ummah from Fitnah of Wahabiyyah who try to misguide young people on such issues. I have written in detail over this issue to reveal the Salafi fabrications to their own highly revered Tafsir Ibn Kathir.

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