Responding To Arguments Supporting Phrase - One Day I Will Die And Mix Into Dust - In Article: “Abu Hasan Barelwi Commits Taḥrif Right ...”

[MuhammedAli]

Responding To Arguments Supporting Phrase -  One Day I Will Die And Mix Into Dust - In Article: “Abu Hasan Barelwi Commits Taḥrif Right ...”

Introduction:

(i) A certain Abu Hassan wrote book titled, The Killer Mistake, in response to article authored by Shaykh Nuh Ha Mim Keller titled -: Iman, Kufr, And Takfir, here. Abu Hassan attempts to bring to light explicitly Kufr including certain repugnant, disrespectful, insulting, and degrading language employed by senior Deobandi scholarship which was targeting Prophet (sallallahu alayhi wa aalihi was’sallam). In a section of his book Abu Hassan attempts to address Shaykh Ismail Dehalvi’s problematic statement, mein bi aik din mar kar mitti mein milnay wala hoon (I will too one day die and mix into dust), out of many in order to demonstrate seriousness of issues which Shaykh Nuh Ha Mim Keller downplayed. A Deobandi WordPress blog dedicated sharing lies, distortions, and Dajjals deceptions produced by their scholarship responded to Abu Hasan and bickered in typical Deobandi style, here. This article is mainly a response to Dajjal’s warehouse on this controversial statement. As a side note I will look into content produced by Abu Hassan on statement, mein bi aik din mar kar mitti mein milnay wala hoon (I will too one day die and mix into dust).

0.0 - How Cookie Will Crumble, Foreshadowing OF Things To Come:

(i) I have reason to believe article I am responding to article written by a Deobandi, Mufti Zameel ar-Rahman. (ii) There will be places where I stoop bit low and share name calling throne exclusively copyrighted by Deoband’s Shaykh Hussain Ahmad Tandvi. Such language used by me in places is being used as BAIT and to demonstrate game played by Deobandism so please TOLERATE them. I will explain why the need to stoop low as Shaykh Hussain Ahmad Tandvi just near the end of this article. IF suspense is killing you and you’ve no good-opinion about me than read entire 21.0/22.0 to understand the game plan but I advise that you be patient until you get to that part through natural progression. This way you will go through a range of emotions, anger, disappointment, hurt, and judgmental: This guy is so toxic, unacademic, crude, disgusting … how can he be writing about Islam, and other negative attitude would have developed. Than you will get to the punch line explaining everything and than you will have to make decision. (iii) Allah (subhanahu wa ta’ala) says: “O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.” [Ref: Q9:73] “Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating (in prayer), seeking bounty from Allah and (His) pleasure. Their mark is on their faces from the trace of prostration. That is their …” [Ref: Q48:29] (iv) I will entertain everything written by Mullah Zameel and respond to it as needed. In last stage a decisive evidence will be presented to demonstrate Shaykh Dehalvi used intended literal obvious natural meaning of phrase, mein bi aik din mar kar mitti mein milnay wala hoon (I will too one day die and mix into dust). The truth will be delivered with help of Shaykh Ismail Dehalvi and his Taqwiyat ul-Iman. Until than I will humour the Mullah Khohta when and as needed.

1.0 - Shaykh Thanvi Transmits Deliberate Use OF Insulting Language:

Shaykh Ashraf Ali Thanvi a senior scholar of Deobandi movement and their pride and joy in his Arwa e Salasa has recorded Shaykh Ismail Dehalvi as saying following about contents of Taqwiyat ul-Iman: “… and to all presented Taqwiyat ul-Iman and said: ‘I have written this book and I am aware in some places bit Tayz (ill-mannered) words have come in it and in some places there is Tashaddad (extremism). For example those matters which were of Shirk Khafi (hidden Shirk) I have stated them as (Shirk) Jalli (i.e. Clear/major Shirk). Due to these reasons I fear publishing of this will definitely lead to strife. IF I were to stay here than I would have lectured over these topics systematically over eight to ten years but my intention is to go for Hajj and upon returning from there I have plans for Jihad. Due to this I am unable to do this and I see no other will take this weight/responsibility. Hence I have written this book and there will be strife due to it but my expectation is that after fighting strife all will sort themselves out - this is my opinion. IF you persons opinion is in support of publishing it than it will be published otherwise it will be destroyed.” [Ref: Arwa e Salasa, Page 67, Hakayat 59, here, here.] Word Tayz has following dictionary meanings: “(1) Sharp edged, (2) harsh; mean; stern, irritated, (3) extremely powerful … (4) fast, quick, (5) sly, alert, intelligent, (6) ill-mannered, angry, (7) sturdy, strong, (8) extreme, harsh, (9) dominant, superior, (10) hot, (11) active, ready/prepared, (12) corrupt/discord-creator, show-off.  […] someone who has eyes for detail, or one who has capability of seeing ahead … (17) emotional, ill-tempered/fiery-tempered (18) expensive, unattainable.” [Ref: Feroz ul-Lughat, Page 403, here.] Shaykh Ismail Dehalvi employed ill-mannered language and presented minor Shirk as major Shirk, and as a result he knew there will be Fitna amongst Muslims of subcontinent but expected everything will be ALL-OK eventually. Shaykh Ismail Dehalvi is confessing to wrong doing - using ill-mannered language in Taqwiyat ul-Iman. Who do we believe - Shaykh Ismail Dehalvi or Deobandi Mullahs portraying his wrong doing as ALL-OK?

1.1 - Sheep Pen Full Yet Not An Ounce Worth Intelligence In Between:

(i) What is shocking is that none present in the gathering enquired of Shaykh Ismail Dehalvi: Shaytan when ALL-OK status is achieved will ill-mannered language employed in Taqwiyat ul-Iman turn to good manners? Will the distortion of Shirk minor into major Shirk in Taqwiyat ul-Iman correct by itself? Why are you knowingly and willingly unleashing a Fitna upon Muslims? None of senior Deobandi scholarship showed any concern about what was about to be unleashed upon Muslims of Indian subcontinent and nor considered potentially monstrous consequences. All unanimously voted to publish Taqwiyat ul-Iman as it was penned by Shaykh Ismail Dehalvi, with ill-mannered language and extremism. Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) was afraid of such Uqabir/Aaimah: “Thawban narrated that the Messenger of Allah said: "I only fear for my Ummah from the misguiding A'immah." He said that the Messenger of Allah  said: "There will never cease to be a group from my Ummah ..." [Ref: Tirmadhi, B7, H2229, here.] (ii) None thought that a prominent Shaykh using ill-mannered language about Prophet (sallallahu alayhi wa aalihi was’sallam) and other revered personalities might encourage readers to use these ill-mannered words because Shaykh Dehalvi has used them. Shaykh Thanvi wrote: “In Taqwiyat ul-Iman in some places those harsh/sakht words were employed, those then were cure for the ignorance of (people that belonged to that) period. Like in Quran Majeed against those who believed Isa (alayhis salam) as an Ilah … but present the habit of some (people) is that they employ these words without need; this is without doubt bay-adabi (lacking-respect) and gustakhi (insult).” [Ref: Imdad ul-Fatwa, Volume5, Page389, here.] No sense hit them on the teeth about danger of presenting minor Shirk as major Shirk. They all knew this is gross distortion of Islamic teachings regarding Shirk and an evil Biddah/Sunnah and despite it took no action. (iii) Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.” [Ref: Muslim, B34, H6466] Those who came after them filled in shoes of these evil men and likewise showed nothing sort of concern and cycle has continued ever since. Shaykh Ismail Dehalvi authored Taqwiyat ul-Iman, those who voted to publish it with ill-mannered language and distortion of Islamic teaching of Shirk, those defend ill-mannered language, and those who accept it as legitimate, valid, polite, respectful language are all equally responsible in sight of Allah (subhanahu wa ta’ala).

2.0 - Recommended Readings Directly Related To Controversial Statement:

IF you’re not already aware about the subject matter I strongly advise to begin with reading articles in order of links provided in this section. In response to my article on the controversial statement, here, a die hard supporter of Deobandism attempted protect Shaykh Ismail Dehalvi and attempted to portray disrespect and insult directed toward Prophet (sallallahu alayhi wa aalihi was’sallam) blameless. In response to which he received a kick on his snout, here, and Deobandi blog’s author is about to receive his share too. It will be decisive/concrete evidence establishing mar kar mitti mein milnay wala (one whom is to die and mix into dust) is on its apparent literal meaning, 22.0 onwards.

3.0 - Shaykh Dehalvi’s Problematic Statement In Urdu And English:

“ … Abu Dawud nay zikr keeya keh Qays Bin Sa’d nay naqal keeya keh, gaya mein aik shehr mein, jis ka naam Hira heh, so dekha mein nay wahan kay logoon ko, Sajdah kartay thay apnay Raja ko, so kaha mein nay albatta peyghambar e khuda (sallallahu alayhi wa aalihi was’sallam) ziyada layk hen keh Sajda keejiyeh un ko, phir aya mein peyghambar e khuda (sallallahu alayhi wa aalihi was’sallam) kay pass, phir kaha mein nay keh, gaya tha Hira mein, so dekha mein nay un logoon ko, Sajda kartay hen apnay Raja ko, tum bhot layk ho Sajdah keren ham tum ko, so farmaya muj ko bala khayal too kar, joh too guzray meri Qabr par, kia Sajdah karay, to usko kaha mein nay, nahin, farmaya to, mat karo. Yehni mein bi aik din mar kar mitti mein milnay wala hoon, to kab Sajdah kay layk hoon, Sajdah to ussi pak zaat ko heh, ke’h na kabi maray. Is Hadith say maloom huwa keh Sajdah nah kissi zinda ho keejiyeh, na kissi murda ko, na kissi qabr ko, na kissi thaan ko keun ke’h …“ [Ref: Taqwiyat ul-Iman, page 88, Urdu] Literal, apparent, obvious, first to smack reader in the face meaning of words, and 99.99999% Urdu speakers will translate and understand Shaykh Dehalvi’s words as: “In Mishkat (in Book of Marriage) chapter 10 of Wives, here, it is written that Abu Dawud, here, mentioned: “Qays Ibn Sa’d said I travelled to a city whose name is Hirah and there I saw them (the people) prostrating themselves before a Satrap of theirs, so I said: The Messenger of Allah has most right to have prostration made before him. When I came to the Prophet, I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you/tum have most right, Messenger of Allah, to have (people) prostrate themselves before tum/you. He said: Tell me, if you were to pass on (par) my grave, would you prostrate yourself before it? I said to Usko/him: No. He then said: Do not do so.” Meaning, I will one day die (and) mix into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die. From this Hadith (we) learn, do not prostrate to any living, to to any dead, nor to any grave, or a (holy) place because …" [Ref: Taqwiyat ul-Iman, page 88, Urdu] Other 00.00001% who may manage to suppress and shove their innate understanding of controversial statement in deepest recesses of their consciousness and after much coaching might without guilt manage to naturally understand it as, I will one day die (and) meet with dust, or something similar in meaning. Their hearts know truth about unmolested untaught meaning of this statement but their tongues and pens lie. It is this knowledge due to which they will never themselves use this language about Prophets, and Saliheen.

4.0 - Mullah Zameel Doing What Deobandis Do Best:

“In Taqwiyat al-Īmān (p. 88) of Shāh Ismā‘īl Shahīd, we find the following passage: LINK. The author of Taqwiyat al-Īmān firstly quotes a ḥadīth (from Mishkāt, Sunan Abī Dāwūd). The ḥadīth is as follows: … (Sunan Abī Dāwūd 2140, Badhl al-Majhūd, 8:75) The author of Taqwiyat al-Īmān then adds his commentary: ‘Meaning, I too will one day die and ‘come into contact with soil’ (mittī mein milne wālā hon), so how can I be worthy of being prostrated to? Prostration is only for the Holy Being that never dies. It is realized from this ḥadīth that prostration is not made to anyone living or dead, nor to a grave or a site, because whoever is living will one day die and whoever died was once living & held within the confines of human-ness. When he then dies, he does not become God. He remains only a slave.’ (Taqwiyat al-Īmān, p. 88) The Prophet asked: “What do you suppose, if you were to pass by my grave would you prostrate to it?” The author of Taqwiyat al-Īmān explains this question and the subsequent warning as follows: “Meaning, I too will one day die and ‘come into contact with soil’ (mittī mein milne wālā hon), so how can I be worthy of being prostrated to?” “Mittī mein milne wālā” (come into contact with soil) in this context simply means to be buried and confined to the grave. This is clearly stated as one of its meanings in authoritative Urdu dictionaries. According to Fayrūz-ul-Lughāt, p. 1203: LINK. As stated, one of the meanings of the idiom “to put into contact with soil” is: “to bury”. The same is found in Nūr-ul-Lughāt, vol. 4 p. 487: LINK. In his Fatāwā, Mawlānā Rashīd Aḥmad Gangohī …”

4.1 - Mullah Zameel Caught Red Handed:

(i) Mullah Dalal writes: “… so how can I be worthy of being prostrated to?” “Mittī mein milne wālā” (come into contact with soil) in this context simply means to be buried and confined to the grave. This is clearly stated as one of its meanings …” How desperate one has to be to knowingly mistranslate words of Taqwiyat ul-Iman?  To begin with mein bi aik din mar kar mitti mein milnay wala hoon (I will too one day die and mix into dust), does not convey meaning of as mein bi aik din mar kar mitti say milnay wala hoon (one day after death I will come into contact with dust). Mullah did not have the academic integrity to translate the idiom on its apparent literal, common parlance (i.e. Urf Aam) meaning instead he translated it according Taweel of word mein. (ii) Despite Shaykh Rasheed Ahmad Gangohi advancing mein’s Taweel he acknowledges: “Mitti mein milnay kay do mani hen, aik ye kay mitti ho kar, mitti zameen kay sath khalt ho jaway, jaisay sab ishya zameen mein parr kar, khaq ho kar, zameen hi ban jaati hen.” [Ref: Talifat e Rasheediya, Page 111, here.] Which means: “Mitti mein milnay has two meanings, one (is) this – after becoming soil, than mixing into soil of earth, like all matter when it falls to earth, turns to soil, than turns to (or becomes) earth.” Something which Mullah does not mention. Why? (iii) For now Shaykh Gangohi’s acknowledgment is consequential and it requires Shar’ri evidence to demand a just verdict. Shar’ri evidence based argument against phrase mar kar mitti mein milnay wala (one whom is to die and mix into dust) is in sections 8.1 to 8.2, please look into it. (iv) Shaykh Gangohi’s second meaning ascribed to phrase mitti mein milnay wala (one to be mixed into dust/soil) is Taweel based and is source on which Mullah Zameel based his translation will be addressed in it’s right place. It was addressed in 16.0 to 16.6.  

4.2 – Truth Came From Barelwism.WP And AskImam.Org And Lie Is Exposed:

Mullah Zameel you’re not getting away with this crime. Mullah actually copied entire Fatwa from AskImam onto Barelwism WordPress. Readers please visit following Scribd to see screen images of AskImam and BarelwismWP, here. There your eyes will behold, the apparent, literal, common parlance (i.e. Urf Aam) translation of phrase mein bi aik din mein bi mar kar mitti mein milnay wala hoon (I will too one day die and mix into dust). I quote Mufti Ibrahim Desai’s (Deobandi) translation of controversial statement: “… wherein he interpreted the words of the Prophet Ṣallallāhu ‘Alayhi Wasallam to mean: … “I will also die and mix in sand one day.” If Ḥadhrat Moulānā Shāh Ismāῑl …” I had to remove Urdu text. IF you like please visit, here and here directly and see it on the original websites. Mullah Zameel was telling you it means: “Mittī mein milne wālā” (come into contact with soil) in this context simply means to be buried and confined to the grave.” Liars can never tell perfect lie and this Mullah is no good at it. Shaykh Desai translated it on it’s apparent literal meaning which every reader of original Urdu statement will understand and than proceeded to argue his Taweel which is same.

5.0 - Let There Be Judge Between Us – Ask Urdu Speaking Public Challenge:

Someone would say: Muhammed Ali you’re biased too. How can we put our trust in what you say when you’re saying Mullah Khohta should not be trusted. You have no reason to especially when I am a commoner VS. Mullah Khohta but I have solution. (iii) Find any Urdu speaker. (1) You ask him/her what do these words mean: mar kar mitti mein milnay wala (one whom is to die and mix into dust)? You do not need to share, who wrote it, or about whom or controversy around it, just plain old innocent question. You want to your source of information to be neutral. Ninety-five to ninety-eight percent Urdu speakers have no knowledge regarding controversy surrounding these words. This includes over-whelming majority claiming Deobandi, or Sunni label. For sake of investigation you do not approach anyone ascribing to Deobandi, or Sunni (Barelwi) label. This will earn you neutral, and unbiased insight about this controversial statement. I have done this research with tens of people and I have got nothing except same. In other words, one day I will die and mix into dust. IF you want to broaden the research please ask this question as well: (2) Do the words mein bi aik din mitti mein milna/milnay wala hoon (I will too one day die and mix into dust) means the same as, mein bi aik din mitti say milna/milnay wala hoon (one day I will after death come into contact with dust)? And IF you really want to get into it than also ask: (3) Do the words mein bi aik din mitti mein milna/milnay wala hoon (I will too one day die and mix into dust) mean same as, mein bi aik din dafnaya janay wala hoon (One day I will too be buried). Furthermore enquire: (4) Suppose in dictionaries IF mitti mein milnay wala (one to be mixed into dust/soil) means to be buried than is it acceptable to say about someone’s death and burial as, mar kar mitti mein milnay wala/walay apni jaga pounch gaya/gay (one/those who die and mixes into dust has/have reached his/their destination)? Furthermore inquire: (5) IF words mar kar mitti mein milnay wala (one whom is to die and mix into dust) were employed about burial of Prophet (sallallahu alayhi wa aalihi was’sallam) would they be polite referrence to his burial or disrespectful and insulting? The very last: (6) IF we were prohibited in Quran to use words which could be distorted to insult and which could actually be dishonouring the Prophet (sallallahu alayhi wa aalihi was’sallam) would you consider mar kar mitti mein milnay wala (one whom is to die and mix into dust) these type of prohibited words?

5.1 - One JOOTA Each Answer Contradicting Muslim Stance As My Punishment:

(i) We Muslims have argue: ‘Natural, obvious, literal, apparent meaning of controversial part of statement is to mix into dust/soil and this is the meaning 99.99% Urdu speakers will gravitate toward. And even those who look into dictionary and see other meanings will FIND the usage of phrase repugnant and insulting.’ (ii) IF you do your research, 100 persons. When it is established a quarter goes against what Muslims have argued against Deobandis than you contact me via private message or on my UK mobile, +44 7707 333 278. I will take one JOOTA/shoe smack on my head for each answer that undermined stance represented by Ahle Sunnah Wal Jammat without retaliation. I will not demand you submit me evidence that you carried out research. I will take your word as the TRUTH. Optional: IF your research supports Muslim stance against Deobandis than FIND Mullah Khohta and deliver potential 125 JOOTA smacks on his head. (iii) IF Mullah Zameel offers a counter challenge saying he will happily get JOOTA smacked on his head IF his position is undermined. I will carry out this research using the above six questions and record this investigation and upload it on YouTube. What I do also assure you I will not be smacking him with JOOTA’S due to results of public investigation. I will leave it upon Allah (subhanahu wa ta’ala) to exact His revenge and punish Mullah Zameel. All I want him to do is to demonstrate his confidence in his stance. IF someone else does the same research and he earns the right to rain JOOTA’S on Mullah’s head than I am not part of it.

5.2 – Another Less Demanding Truth Finding Challenge To Mullah:

(i) Mullah why don’t you and I write names five UK immigrant population dense cities on paper and throw them into a box. Give box a good shake. Grab a random individual and ask him to draw one chit out. We both head to that city with our cameras and hit busy shopping area frequented by Indian, Pakistani Muslim community. Take a dice, roll it, to ensure our selection of people we question is at random and to ensure you/I have not lined up coached individuals to represent Deobandi, or Sunni (Barelwi) positions. We inquire about statement in dispute between Muslims and Deobandis, mar kar mitti mein milnay wala (one whom is to die and mix into dust). We can both arrange a number between 25/50 persons we can investigate and than upload our recordings on YouTube. (ii) I have 100% confidence there will not be a single person who will say it means, mar kar mitti say milnay wala (one who after death come into contact with dust). There is no doubt in my mind; every single person will say, mar kar mitti mein milnay wala, conveys meaning of one whom is to die and mix into dust. (iii) NO Deobandi Mullah worth academic salt will agree to what I have purposed and IF someone does it will be conditioned by impossible qualifiers to avoid engaging in a joint investigation. They are all aware FALSEHOOD they support and know such would be exercise in Deobandism’s very public humiliation. This joint public investigation will expose deception game Deobandi scholarship has been engaged in. What I expect is MUNAZRA challenge on par with subcontinent standards. I demonstrate what mean in a parable: All out pub brawl between scantly dressed drunk women ending upon no clothes equivalent. For a ego they expose themselves as idiots and shameless.

6.0 - Addressing Mitti Mein Milnay Translated As IF It Is, Mitti Say Milnay:

(i) Mullah Khohta translates controversial Taqwiyat ul-Iman statement: “The author of Taqwiyat al-Īmān then adds his commentary: ‘Meaning, I too will one day die and ‘come into contact with soil’ (mittī mein milne wālā hon), so how can I be worthy of being prostrated to? Prostration is only for the …”  Mullah Zameel is insinuating words, mitti mein milnay wala (one to be mixed into dust/soil) mean mitti say milna/milaana (come into contact with soil and to make someone come into contact with soil). This made me chuckle. (ii) The dictionary references he quoted are not directly referencing, mitti mein milnay wala (one to be mixed into dust/soil), instead are referencing a closer meaning idiom mitti mein milaana (to mix someone into dust) which is not problematic. (iii) Two dictionaries he employed to justify his claimed meaning (i.e. burial in grave) none has stated mitti mein milnay wala (one to be mixed into dust/soil) means/should be understood as/is alternative of mitti say milnay wala (come into contact with soil), here and here. IF mein was in meaning of say than why no linguist ever made this connection? Considering linguists have recorded both idioms mitti mein/say milna (to mix into soil/to touch soil) mean burial of dead in grave so why not this Taweeli nugget of BAKWAS that mitti mein (in soil) should be understood as mitti say milna (to touch soil)? (iv) Reason is simple because one is used expression of insult, disrespect and degradation while other is respectful and polite hence linguists would not put the two in same bowl. One is, and other is: (1) You’re Paki. VS. You’re Pakistani. (2) You’re born out of wedlock hence you are not entitled to inheritance. VS. You’re bastard hence you’re not entitled to inheritance.

6.1 - Mullah’s Dishonesty -  Selecting Furthest Over Closest Idiom To Hide Truth:

(i) Words Shaykh Ismail Dehalvi used mitti mein milnay closest are referrence is, mitti mein mil jana (milna), in Feroz ul-Lughat, page 1203, here. Compiler has placed (milna) in brackets to impart that mitti mein mil jana and mitti mein milna both have same meanings. Urdu readers can access the link and English-only readers translation of what is in there will be provided. (ii) Words milna is singular and milnay is plural. Shaykh Ismail Dehalvi used plural hence it is the closest to what Shaykh Dehalvi used. Hence mitti mein milna variation would have been the best candidate to understand in light of dictionary the meaning of mitti mein milnay and not mitti mein milaana (to mix someone into dust). (iii) The academic shamelessness has home in Deoband. He quotes mitti mein milaana (to mix someone into dust) and takes a snippet of his reference, Feroz ul-Lughat, page 1203, here. You can see snippet on his blog as well. Why the snippet? Because right above the snippet Feroz ul-Lughat page 1203 has entry, mitti mein mil jana (milna) and it has been explained as: “Mitti mein mil jana (milna) -: “to mix in to soil, body turning into soil, to spoil (as in decomposition sense), going bad/off.” [Ref: Feroz ul-Lught, Page 1203, by Maulvi Feroz al-Deen, here.] There is no reference to burial of deceased in a grave. You can literally see both mitti mein mil jana (milna) and mitti mein milaana (to mix someone into dust) one after the other in Feroz ul-Lughat page 1203 in links provided. This is called damage control and academic dishonesty. (iv) Mullah Zameel may argue but I quoted and provided snippet of my reference that’s not dishonesty and deception. Yes but concealed part which harmed his cause. Do you not read Jews revealed a bit and concealed the other to damage control: “O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book.” [Ref: 5:15] “Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know (it).” [Ref: Q2:146] IF you’re aware than why are you behaving like your Deobandi Uqabir and why conceal portion of book like Yahud? This wasn’t an innocent act but rather a willful, deliberate, planned attempt to hide damaging information. I will mutilate and butcher Allamah Iqbal’s verse: Ye Mullah Zameel Jinnay Dekh Kay Sharmahen Mullah Yahood. (This Mullah Zameel causes the Mullah of Jews to be embrassed.)

6.2 - Mullah’s Dishonesty  Selecting One Over Others For Mitti Mein Milaana:

Mullah referenced mitti mein milaana (to mix someone into dust) from Feroz ul-Lughat, pages 1203: “Mitti mein milaana -: Idiom: - To mix with dust, to annoy, to destroy, to eradicate every sign of existence, to bury, tasteless/enjoy-less, to waste, to loose (an item  sense). “ [Ref: Feroz ul-Lught, Page 1203, by Maulvi Feroz al-Deen, here.] Idiom mitti mein milaana (to mix someone into dust) having meanings of to bury deceased, or burial of deceased and it is supported by other dictionaries also, here, here. Same phrase mitti mein milaana (to mix someone into dust) in Jhangir ul-Lughat has no mention of burial: “Idiom -: Mitti mein milaana -: To mix/integrate with dust, to annoy, to destroy, to eradicating from existence, joyless/tasteless, to waste.” [Ref: Jhangir ul-Lughat, Page 1348, by Wasi-Ullah Khokhar, here.] Why one grammarian and linguist did not add meaning of burial of deceased as part of this phrase? You’re entitled to your speculations in this regard. Based on absence of burial in grave meaning I am in my right to argue not all grammarians and linguists are confident mitti mein milaana (to mix someone into dust) means burial. You also must ask: Why Deobandi scholarship is omitting/concealing mention of sources which undermine their position? I let the readers decide IF Mullah Zameel is practicing his Deobandi Akabir’s evil Sunnah or not?

7.0 - Mitti Mein Milnay, And Mitti Mein Milaana Denoting Burial OF Deceased In Grave:

(i) Mullah employed the two linked dictionaries to justify, mitti mein milna/milnay (to mix into dust), conveys meaning of burial in grave. The dictionary references are about, mitti mein milaana (to mix someone into dust), and what they do support is that there is overlapping of meaning between, mitti mein milaana (to mix someone into dust), and words used in Taqwiyat ul-Iman, mitti mein milnay/milna (to mix into dust). He quoted, mitti mein milaana (to mix someone into dust), to explain, mitti mein milnay, because they share common root derivatives hence commonality of meaning. I want to spell this out Deobandi Mullah has done nothing wrong by using near enough idiomatic expression to clarify meaning of, mitti mein milnay/milna, nothing wrong whatsoever. This is a standard practice when engaging in linguistic analysis of words. (ii) That being said, question arises how and why the words, mitti mein; milna, milnay, milaana, milaanay are synonymous with burial in grave? Why Mullah Zameel? Why?

7.1 - Why Mitti Mein Milna And Milaana Are Synonymous With Burial In Grave:

(i) Shaykh Thanvi and his Abba died. They were buried with very little song and dance both were buried in their graves. In days their bodies began to decompose, rot, and smell. Acids in their bellies produced so much gas in their intestines that their stomachs exploded and over time decomposition did it’s job. From dust they came to dust they returned. Meaning mar kar mitti mein milnay wala (one whom is to die and mix into dust) died and mitti mein mil gaya (has mixed into dust). Mitti ka putla mar kar mitti mein mil gay (clay figure died and mixed into dust as clay). (ii) Mitti mein milna/milaana (to mix into dust/to mix another into dust) are synonymous with burial of deceased because when body is put in grave it decomposes to such an extant that there remains no distinction between soil/clay and between remains of deceased person’s body except skeleton. All other biological matter in grave becomes soil, clay, dust hence why mar kar mitti mein milna (to mix into dust after death) and mitti mein milaana (to mix someone into dust) are idiomatic expression of burial. (iii) Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “Aws b. Aws reported the Messenger of Allah as saying: Among the most excellent of your days is Friday; so invoke many blessings on me on that day, for your blessing will be submitted to me. They (the Companions) asked: Messenger of Allah, how can our blessings be submitted to you, when your body has decayed? He said: Allah has prohibited the earth from consuming the bodies of Prophets.” [Ref: Abu Dawud, B8, H1526, here.] Hence this idiomatic expression had/has no VALID basis to describe death and burial of Prophet (sallallahu alayhi wa aalihi was’sallam) as, mar kar mitti mein milnay wala (one whom is to die and mix into dust).

7.2 - Mitti Mein Milna Idiomatic Expression Is Used In Hate And Contempt:

This language is not used for someone whom a persons loves and respects. When it is used by one for another than it is employed in regards to an enemy, or in regards to extremely hated person. It is always used in an attempt to degrade, insult, disrespect and as show of contemptuous rage directed toward living/deceased. This is why no Deobandi ever uses these words to describe burial of his own Abba Ji as, mar kar mitti mein mil gaya (has died and mixed into dust). Nor describes impending death and burial of loved and respected Amma Ji as, mar kar mitti mein milnay wali heh (will die and will mixed into dust). There are exceptional usages such as when it is used about one’s own self. In this context it conveys sense of self-deprecating humility especially in poetical verses.

7.3 - Do As You Say With Your Own Senior Scholarship And Loved Ones:

Mar kar mitti mein milna (to mix into dust after death), and mar kar mitti mein milgaya (died and mixed into dust), and tens of other relating variations can be used by Muslims while mentioning burial of Deobandi Shuyukh. I advise Deobandis to use phrases like, mar kar mitti mein mil-gaya (died and mixed into dust) mar kar mitti mein milnay wala (one whom is to die and mix into dust) type of language due to your Shuyukh like -: Ashraf Ali Thanvi, Hussain Ahmad Madani, Manzoor Ahmad Nomani, Sarfaraz Khan Safdar, Murtaza Hassan Dharbangi, Abdul Shakoor Lakhnavi, Rasheed Ahmad Gangohi, Ismail Dehalvi, Qasim Nanotavi, Ghulamullah Khan, Anwar Shah Kashmiri, Abdullah Darkhawasti, Atta-Ullah Shah Bukhari, and others like them. What is the harm in using such language about these Mullahs when it only means burial in grave? No harm whatsoever. There are two reasons I advise Deobandis to engage in this righteous act: (i) It will demonstrate you genuinely believe usage of these words is absolutely blameless, (ii) and because these words quite accurately describe what is expected to happen to bodies of those who insulted and stood with one whom insulted and disrespected of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Mullah Kameena I suggest you go and describe your Abbas’s death and burial, or potential of it, with language you are legitimizing and promoting as blameless in regards to Prophet (sallallahu alayhi wa aalihi was’sallam) such as - mar kar mitti mein -; mil gaya, milnay wala etc. Don’t you dare squeal and than charge: ‘You’re being abusive and encouraging people to insult and abuse our senior scholarship and my much loved Abba Ji (rahimullah).’

8.0 - Mitti Mein Milna, According To Dictionary Means, Burial In A Grave:

(i) Mullah ar-Rahman says: “… so how can I be worthy of being prostrated to?” “Mittī mein milne wālā” (come into contact with soil) in this context simply means to be buried and confined to the grave. This is clearly stated as one of its meanings in authoritative Urdu dictionaries. According to Fayrūz-ul-Lughāt, p. 1203: LINK. As stated, one of the meanings of the idiom “to put into contact with soil” is: “to bury”. The same is found in Nūr-ul-Lughāt, vol. 4 p. 487: LINK. In his Fatāwā, Mawlānā Rashīd Aḥmad Gangohī …” There can be no denial dictionaries state mitti mein milaana (to mix someone into dust), and other variations of this idiomatic expression mean burial of deceased in grave but this is not concrete amongst linguists as demonstrated in sections 6.2 of this article. The only direct reference to mitti mein milnay is mitti mein mil jana (milna) in Feroz ul-Lughat, here, which mentions no burial of deceased in grave or any similar meaning. Khaq is another word for mitti and in Noor ul-Lughat which Mullah himself referenced has under, khaq mein milna meaning of burial is stated, here. This why I will not be extra judicial about meaning of mitti mein milna/milnay. Instead we will allow that it also means burial of deceased in grave on account of similarity of it with similar expressions as well as, khaq mein milna.

8.1 - Mullah Khohta Is Reminded - Do Not Say Ra’ina But To Say UnZurna:

(i) Previously origin of this idiomatic expression was explained including why such, and when such expressions are used in sections 7.1 to 7.2. Now it is time to respond to Mullah in light of Quran. (ii) Allah (subhanahu wa ta’ala) instructs the believers: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: 2:104] Following is interpretation is by Imam Jalal al-Deen Mahalli: “O you who believe do not say to the Prophet s ‘Observe us’ rā‘inā is an imperative form from murā‘āt which they used to say to him and this was a derogatory term in Hebrew derived from the noun al-ru‘ūna ‘thoughtlessness’. They found this very amusing and used to address the Prophet s in this way and so the believers were forbidden to use it; but say instead ‘Regard us’ that is look at us and give ear to what you are commanded and be prepared to accept it; and for disbelievers awaits a painful chastisement that is the Fire.” [Ref: Tafsir al-Jalalayn, Q2:104, here.] Tafsir by al-Wahidi has following explanation: “(O ye who believe, say not (unto the Prophet): “Listen to us” (ra‘ina) …” (2:104). Said Ibn Abbas according to the narration of ‘Ata’: “This is because the Arabs used to employ this expression (ra‘ina), so when the Jews heard them using it with the Prophet, Allah bless him and give him peace, they liked it. This same expression in the parlance of the Jews had the connotation of vile abusive language. They said: ‘Before, we used to abuse Muhammad secretly. Now, you can abuse him openly because this expression is used in their speech’. Therefore, they used to come to Allah’s Prophet, Allah bless him and give him peace, and say: ‘O Muhammad! ra‘ina’, and the they would laugh. A man from the Helpers — Sa‘d ibn ‘Ubadah who understood well the language of the Jews—understood the reason. He said to them: ‘O enemies of Allah! May Allah’s curse be on you. By Him in Whose Hand is Muhammad’s soul, I will cut the head of any man of you who utters this expression’. They objected, saying: ‘But do you not use the same expression with him?’ And therefore Allah, exalted is He, revealed: (O ye who believe, say not (unto the Prophet): “Listen to us” (ra‘ina) but say “Look upon us” (unzurna) ...” [Ref: Tafsir Asbab al-Nuzul, 2:104, here.] Readers are also advised to look into Tafsir by Shaykh Ibn Kathir (rahimullah), here. I have not quoted Tafsir Ibn Kathir because contents related to verse are in large quantity.

8.2 - Ra’ina And Unzurna In Tafasir And Injunction Derived From Ayah:

Tafasir establish Allah (subhanahu wa ta’ala) prohibited usage of perfectly legitimate none insulting word when addressing Prophet (sallallahu alayhi wa aalihi was’sallam) on account of Jews distorting and employing it to insult/mock Prophet (sallallahu alayhi wa aalihi was’sallam). In contrast to Ra’ina words, mitti mein milnay wala (one to be mixed into dust/soil) are used in meaning of burial in grave (because body decays to dust in grave) as well as in contemptuous literal meaning of mixing into dust. Mitti mein milna, milnay, milaana, milaanay are frequently used in abusive, insulting, degrading tone and used as such about a hated individual and one held in contempt by speaker. Hence idiomatic usage of mitti mein milna/milnay (one to be mixed into dust/soil) in regards to describing death and burial of Prophet (sallallahu alayhi wa aalihi was’sallam) are prohibited by greater degree when compared to Ra’ina. What do the Deobandi Khohta’s want you to believe about mar kar mitti mein milnay wala (one whom is to die and mix into dust)? It is harmless expression meaning burial in grave while totally ignoring and Ayaat quoted above and their injunctions.

8.3 - Deobandis Demonstrated Two Hundred Years OF Khohta Level Intellect:

Have they not computed Ayah: Do not say Ra’ina? Not a single Deobandi in two hundred years history of Taqwiyat ul-Iman has said: ‘Shaykh Ismail Dehalvi did not intend literal death and decomposition leading to dust stage. Shaykh Dehalvi intended burial in grave meaning of words, mitti mein milnay wala hoon (one to be mixed into dust/soil). We know Allah (subhanahu wa ta’ala) has prohibited usage of words like, Ra’ina, which can be distorted to insult RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Hence after deep reflection and contemplation about words mitti mein milnay wala (one to be mixed into dust/soil) I have come to conclusion these words should not be used by us, nor should not be provided legitimacy through argumentation, because it’s literal apparent meaning denotes disrespect especially when used in context of Prophet (sallallahu alayhi wa aalihi was’sallam). And we are prohibited to use such words and language for the Messenger (sallallahu alayhi wa aalihi was’sallam) by Allah (subhanahu wa ta’ala) in verse of Ra’ina. Instead Allah (subhanahu wa ta’ala) has instructed us to use words which are innocent possible insulting connotations in His instruction to use Unzurna.’ Two hundred years history and Kafireen haven’t realized, internalized and believed in Qur’anic verse: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: 2:104] All these FARMI Mullahs have prioritised their much beloved grand Abba Ji Shaykh Dehalvi’s and Maslak’s academic Izzat (standing) above their own Iman/Islam and of Muslims in general.

8.4 - Warning Those Who Live Fantasy, Dictionary Supports Our Meaning Too:

(i) Dictionary supports your meaning but book of Allah (subhanahu wa ta’ala) has prohibited you to use words which can be used to insult the Messenger (sallallahu alayhi wa aalihi was’sallam😞 "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: Q2:104]

8.5 – Mitti Mein Milnay Wala Weapon OF Mass/Open Insult In Hand OF Christians:

Imagine Christian missionaries - like Sam Shamoun, Jay Smith and others getting wind of these words. How they would insult the Messenger (sallallahu alayhi wa aalihi was’sallam) right in your face. How will one Kafir protest to another Kafir? Deobandi: ‘You’re insulting Messenger (sallallahu alayhi wa aalihi was’sallam).’ When insulting Kafir will quote you Taqwiyat ul-Iman and Taweelaat minted by your Deobandi scholarship to justify insults and abuse hurled at the Prophet (sallallahu alayhi wa aalihi was’sallam) then how will you be justified in your protest? Would you even protest? You will celebrate your victory. Farmi Deobandi Mullah on YouTube will likely offer his insight with glee and joy: ‘Even Christians accept and support our stance in regards to mitti mein milnay/milna against Barelwi grave-worshipping Mushrikeen. Sam Shamoun as a neutral true academic scholar too has agreed with us that using these words about Prophet Muhammad is not insulting.’

8.6 - Rise Above Your Faction’s Truth And Judge The Matter In Light Of Islam:

(i) This issue is not about Deobandi VS. Barelwi. Or who wrote and how we will trash him. Or whose Mullahs are champions of Munazra Kushti hall. This is about standing-up to honour and respect the Messenger (sallallahu alayhi wa aalihi was’sallam). This is about holding those who insult the Messenger (sallallahu alayhi wa aalihi was’sallam) accountable. And to prevent others from engaging in same insults, abuse and disrespect using what Deobandi scholarship has HALAL-ED with their Taweelaat. Don’t support or defend Deobandi or Barelwi. The controversy is about saving Iman and Islam of Muslims including those who claim Deobandism as label. IF you see this issue as any other you’re lost in maze of deception and confusion created by Mullahs. Ignore all and judge by what Allah (subhanahu wa ta’ala) revealed and all will be clear: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best (way) and best in result.” [Ref: Q4:59] The book of Allah (subhanahu wa ta’ala) records: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: Q2:104] “They say, "If we return to al-Madinah, the more honoured (for power) will surely expel therefrom the more humble." And to Allah belongs (all) honour, and to His Messenger, and to the believers, but the hypocrites do not know.” [Ref: Q63:8] Honour Allah (subhanahu wa ta’ala) and the Messenger (sallallahu alayhi wa aalihi was’sallam) as they should be and avoid any word which can even be distorted to dishonour them.

9.0 - Mullah Referencing Shaykh Gangohi’s Taweel Of Mitti Mein Milna:

(i) Mullah writes: “In his Fatāwā, Mawlānā Rashīd Aḥmad Gangohī explained: “Mawlānā Marḥūm (i.e. Shāh Ismā‘īl Shahīd) also believed that the bodies of the prophets (upon them peace) will not turn to dust since soil encompasses the deceased person from all sides, and the soil beneath the deceased joins the body with the shroud, this is called ‘meeting/joining/coming into contact with the soil.’ There is nothing objectionable (in this).” (Ta’līfāt Rashīdiyyah, p. 111 -: here) An almost identical explanation to that of ….” (ii) It is shame Mullah does not actually summarize, nor translate in entirety what Shaykh Gangohi wrote. Those who can read Urdu will be able notice missing content in translation. As much as Mullah Bad-Damagh attempted he conveyed meaning of Shaykh Gangohi’s Fatwa in his own words than direct translation and he brought to prominence what was alluded to by Shaykh Gangohi.

9.1 – My Conspiracy Theory Mullah Hiding Truth To Keep Cat In Deception Bag:

(i) Mullah did not translate the entirety of Shaykh Gangohi’s Fatwa because he has translated, mitti mein milnay (to mix into soil), as IF he is translating words, mitti say milnay (come into contact with soil). Had he translated and provided summary of entire Fatwa than all game would be exposed to his English readers. In absence of entire Fatwa it is easier to subject English speakers to pre-prepared and well rehearsed: “Shaykh Dehalvi’s words are absolutely innocent and these are our proofs.” (ii) Shaykh Gangohi writes: “Mitti mein milnay kay do mani hen, aik ye kay mitti ho kar, mitti zameen kay sath khalt ho jaway, jaisay sab ishya zameen mein parr kar, khaq ho kar, zameen hi ban jaati hen.Dosra …” Translation: “Mitti mein milnay has two meanings. One (is) this – after becoming soil, than mixing into soil of earth, like all matter when it falls to earth, turns to soil, than turns to (or becomes) earth. Second …” [Ref: Talifat e Rasheediya, Page 111, here.] These words of Shaykh Gangohi are enough to demonstrate words of Shaykh Ismail Dehalvi are not innocent as Deobandis are portraying them to be.

10.0 - Shaykh Rasheed Ahmad Gangohi’s Fatwa Under The Microscope:

Shaykh Rasheed Ahmad Gangohi’s second meaning and how he derived it will be addressed comprehensively just in a bit but first translation of entire Fatwa. Mullah presented: “In his Fatāwā, Mawlānā Rashīd Aḥmad Gangohī explained: “Mawlānā Marḥūm (i.e. Shāh Ismā‘īl Shahīd) also believed that the bodies of the prophets (upon them peace) will not turn to dust since soil encompasses the deceased person from all sides, and the soil beneath the deceased joins the body with the shroud, this is called ‘meeting/joining/coming into contact with the soil.’ There is nothing objectionable (in this).” (Ta’līfāt Rashīdiyyah, p. 111 -: here) An almost identical explanation to that of …” Actual translation of entire Fatwa: “Mitti mein milnay has two meanings. One (is) this – after becoming soil, than mixing into soil of earth, like all matter when it falls to earth, turns to soil, than turns to (or becomes) earth. Secondly to get in touch and attach to soil, meaning; mitti say mil jana (to connect to/with soil). Here the intention is second meaning. And decased (Shaykh Dehalvi) is too convinced in bodies of Prophets (alayhis salam) NOT turning into dust. Because dead-person is encompassed by soil from four sides and from below body is in contact with soil – this is called, mitti mein milna, and mitti say milaana. There is no (reason for any) objection.” [Ref: Talifat e Rasheediya, Page 111, here.]

10.1 - Shaykh Dehalvi Believed Bodies OF Prophets Do Not Turn To Dust:

Shaykh Gangohi writes: “Mawlānā Marḥūm (i.e. Shāh Ismā‘īl Shahīd) also believed that the bodies of the prophets (upon them peace) will not turn to dust …” Shaykh Gangohi did not provide any supporting evidence but that does not mean there is none to substantiate his claim. Evidence and what it’s worth in this discussion will be addressed in due time.

10.2 - Shaykh Gangohi Doing The Tight Rope Walk:

(i) Shaykh Gangohi begins by telling us that meaning of mitti mein milna is: “… to get in touch and attach to soil, meaning; mitti say mil jana (to connect to/with soil).” Than he realizes mitti say mil jana (to come into contact with soil) to explain mitti mein milna (to mix into soil) is not enough because one indicates mixing into soil while other indicates portion of body touching soil. He than adds explanation why mitti mein –: milna (to mix into soil), mil-jana (to mix into soil), milaana (to mix another into soil) are used as expression meaning burial: “Because dead-person is encompassed by soil from four sides and from below body is in contact with soil; this is called, mitti mein milna, and mitti say milaana.” (ii) This is a cheap shameless attempt by Shaykh Gangohi to distort how and why the expressions mitti mein milna, milaana, mil-jana arose and why they are used. Metaphorically speaking I will beat Shaykh Rasheed Ahmad Gangohi with Mullah’s shoe. (iii) Mullah Zameel employed Noor ul-Lughat and while studying his specific referrence and generally the entire page I encountered this golden nugget: “Mitti hona (to become soil) – Khaq mein milna (to mix into soil) -: To turn into dust. (Metaphorical:) To break/decompose. (Poet – Aatish:) For sake of God, O Sky hand it over. Slowly in time my coffin may not turn to soil.” [Ref: Noor ul-Lughat, Volume 4, Page 487, here.] Poet has alluded to body turning to soil after decomposition and compiler of Noor ul-Lughat has added this poetical verse to explain meaning of mitti hona (to turn into soil) and khaq/mitti mein milna (to mix into soil). This establishes usage of expression mitti/khaq mein -: milna (to mix into soil), milaana (to mix another into soil), mil jana (to mix into soil), mitti hona (to turn into soil) and many other variations are used due to what happens to body in grave and not as Shaykh two eyed blind Dajjal said: “Because dead-person is encompassed by soil from four sides and from below body is in contact with soil; this is called, mitti mein milna, and mitti say milaana.” This is how TRUTH is revealed when two liars conspire against such a obvious truth. (iv) Can word MEIN be used in meaning of SAY and IF yes than when? This is obvious elephant in the room which I have deliberately not addressed because it was brought in discussion up by Mullah near the end of his article and that is where it will be addressed. It was comprehensively addressed in 16.0 to 16.6.

10.3 - Shaykh Gangohi And Blind Following Him Provide Proof IF You’re Upon Truth:

(i) Allah (subhanahu wa ta’ala) sayings: “Woe to those who write the scripture with their own hands, and then declare, This is from God, in order to sell it for a paltry price. Woe to them because of what their own hands have written, and woe to them for what they have earned .” [Ref: Q2:79] This Ayah is about what the worst of mankind did but Deobandi Mullahs are not FAR behind. They invent their own meanings of words, phrases, and at time insert words into sentences which were not part of them on account of lie told by a Mullah century ago. Those who follow the blind as blind than go on to insert these meanings into dictionaries and when re-printing books of influential scholars of past few centuries and than say: This is from that Allamah. (ii) I dare to challenge Deobandis and Mullah to quote me a poetical verse of Urdu, or a work pre-dating Shaykh Gangohi’s Fatwa in which writer has said/indicates words mitti mein -: milna (to mix into soil), milaana (to mix another into soil), mil jana (to mix into soil)… are used in meaning of burial because body is in contact with soil and due to it is encompassed by soil. There is no such evidence supporting Shaykh Gangohi’s BATIL Taweel.

10.4 – Shaykh Gangohi’s True Minhaj And His Exception From Islamic Norm:

(i) Shaykh Rasheed Ahmad Gangohi was enquired about legality of poets calling Prophet (sallallahu alayhi wa aalihi was’sallam) a statue, or an idol, and about saying Prophet (sallallahu alayhi wa aalihi was’sallam) is: Ashob tark fitnah e Arab (an Arab tribulation which ends tribulations). Shaykh Gangohi responds: “Speaker of these ill words even though does not intend literal in meaning of obvious/apparent sense (of words used) but instead uses them in figurative sense. Despite it is not free of insinuation of insult, disrespect and (not free of causing) grief to Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam). This is reason due to which Allah (subhanahu wa ta’ala) prohibited the companions to desist using word Ra’ina and instead instructed them to use Unzurna. Even though companions (Allah be pleased with them all) did not use it as the Jews employed it for. But it was way in which Jews acted mischeviously and (it contained) insinuation of griefing and insult of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) therefore injunction was issued: “Do not say Ra’ina (consider us) instead say Unzurna (look upon us).” [Ref: Fatawah Rasheedia, Complete In-One-Volume, Dar ul-Ishaat, Page204, here.] I have only quoted partial Fatwah of Shaykh Gangohi but complete Fatwa is available in Urdu and on link provided. (ii) This Fatwa is what a Muslim should say, a scholar should say, and Muslims expects like of Shaykh Gangohi to say about words which are insinuating insult and disrespect of Messenger (sallallahu alayhi wa aalihi was’sallam). (iii) Allamah Arshad ul-Qadri (rahimullah) in his two gems published as Zalzala, here, and as Zair o Zabr, here, expertly exposed the double standard Deobandi scholarship is engaged in. Matters which Deobandi scholarship declares Shirk, Kufr, and Bidda when targetting Muslims are all in accordance with Tawheed, Islam, and Shari’ah when a Deobandi scholar or a close associate is associated with it. And in this vein Shaykh Gangohi is no different practicing this double standard. When Shaykh Dehalvi described Prophet (sallallahu alayhi wa aalihi was’sallam) as mar kar mitti mein milnay wala (one whom is to die and mix into dust) Shaykh Gangohi didn’t say these words are insinuating disrespect and are insulting in their tone nor warned usage of such words could invalidate good deeds, nor warned usage of these words is akin to saying Ra’ina, nothing as such. What did the Shaykh Gangohi do: “Mitti mein milnay has two meanings. One (is) this – after becoming soil, than mixing into soil of earth, like all matter when it falls to earth, turns to soil, than turns to (or becomes) earth. Secondly to get in touch and attach to soil, meaning; mitti say mil jana (to connect to/with soil). Here the intention is second meaning. And decased (Shaykh Dehalvi) is too convinced in bodies of Prophets (alayhis salam) NOT turning into dust. Because dead-person is encompassed by soil from four sides and from below body is in contact with soil – this is called, mitti mein milna, and mitti say milaana. There is no (reason for any) objection.” [Ref: Talifat e Rasheediya, Page 111, here.] He made Taweel despite knowing too well prohibitive Hukm on using insulting language; and regarding words which can be misconstrued in a native or another language to insult/disrespect the Messenger (sallallahu alayhi wa aalihi was’sallam).

10.5 - The Likeness OF Shaykh Gangohi Is OF Jew Scholars And Christian Monks:

(i) This is a man who like scholars of Jews made Haram as Halal; a man who made Ra’ina Halal which in reality is Haram when he supported and made Taweel of Shaykh Dehalvi’s insulting statement. Those who accepted his Halal against the teaching of Allah (subhanahu wa ta’ala) and obeyed Shaykh Gangohi they took him as a Rabb and worshipped him instead of Allah (subhanahu wa ta’ala😞 “They have taken their scholars and monks as lords besides Allah , and the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.” [Ref: 9:31] There is no Ilah and Rabb except Allah (subhanahu wa ta’ala) and none is deserving of worship except Allah (subhanahu wa ta’ala) and anywho has another should take note of following: “Indeed you (polytheists) and what you worship other than Allah are the firewood of Hell. You will be coming to (enter) it." [Ref: 21:98] (ii) Allah (subhanahu wa ta’ala) says about one who legislates his/her own rules/laws in compliance with their personal wishes: "Have you seen the one who takes as his Ilah/god his own desire? Then would you be responsible for him?" [Ref: 25:43] One who engages in this activity Allah (subhanahu wa ta’ala) says regarding them: “And if any of them should say: ‘Verily, I am a god besides Him (Allah).’ Such a one We should recompense with Hell. Thus We recompense the wrongdoers.” [Ref: 21:29]

11.0 - Leaning On Sharh Tibi Ala Miskhat ul-Masabih And Mirqat ul-Mafatih:

Mullah writes: “An almost identical explanation to that of the author of Taqwiyat al-Īmān was given by Imām al-Ṭībī in his commentary of Mishkāt many centuries prior: LINK. “Meaning, you prostrate to me only out of respect and awe. When I am contained in soil (rahīn rams), and that goes away, you would refrain. So prostrate to the Ever-Living that does not die, and the One Whose kingdom does not end.” (Sharḥ al-Ṭībī ‘ala ‘l-Mishkāt, p. 2336) The same explanation is reproduced in Mullā ‘Alī Qārī’s Mirqāt al-Mafātīḥ. Al-Ṭībī uses the Arabic expression rahīn rams (contained in soil) which is similar to Taqwiyat al-Īmān’s Urdu expression mittī mein milne wālā (come into contact with soil). If that were…”

11.1- Mullah’s Translation Skills Are Much To Be Desired:

(i) Mullah has presented translation but it is confusing at very least. It states: “When I am contained in soil (rahīn rams), and that goes away, you would refrain.” Mullah Zameel may not be able to but at the very least attempt to do justice to title of MUFTI. I will keep to Mullah’s translation and ask; what goes away: (1) soil body is contained in, (2) the body goes away, (3) or that high prostration deserving honour, respect and reverence of Prophet (sallallahu alayhi wa aalihi was’sallam) will leave the heart/mind? What will go-away leading the companion to no-prostration? (ii) I purposed three options but Mullah Zameel already selected second (i.e. body goes away) because throughout this article he repeatedly said Sharh al-Tibi records same as what author of Taqwiyat ul-Iman wrote. (iii) To remedy this confusion and to cure MUFTI Zameel’s retarded sense of Arabic following is what I have understood and hence I offer a better translation: "Meaning, you will only prostrate to me now out of honor, reverence, and (my) prestige. If I were contained in grave (and that honour, reverence, prestige in your heart would cease to exist hence) you would abstain from it (i.e. prostrating). So prostrate to the Living One who does not die, and to whose dominion does not fade away." (iv) Mullah Zameel’s subcontinentian Ghayrat, which is equal to Jahiliyyah Ghayrat, might compel him to unleash Arabic grammar on me but what will he unleash to obvious distortion of Sharh al-Tibi. (v) Evidence against Mullah Zameel’s gross distortion and deception is from his own article where he used the same quote of Sharh al-Tibi but he translated it as: “Meaning, prostrate to the Ever-Living One Who does not die, and Whose Dominion does not end, for you only prostrate to me now out of awe and reverence, for indeed when I am confined to the grave, you will refrain from this.” [Ref: Refuting the Allegation that Shah Isma’il Shahid Denied … here, here.] Mufti Zameel added underlined words to Sharh al-Tibi: “… when I am contained in soil (rahīn rams), and that goes away, you would refrain …” You have to question why did Mullah added these words into Sharh? He wanted to insinuate just like Shaykh Dehalvi said; Prophet (sallallahu alayhi wa aalihi was’sallam) will decompose and mix into dust; similar to him Allamah al-Tibi (rahimullah) also stated nothing of Prophet (sallallahu alayhi wa aalihi was’sallam) would remain of Prophet’s (sallallahu alayhi wa aalihi was’sallam) body in his blessed grave. (vi) Further more Deobandi scholar Shaykh Syed Firdos Shah Qasoori translated the same quote in this way: “Prostrate to that Living (being) one that does not die and whose Kingdom/authority is never-ending. Because at this moment you prostrate to me out of respect due of my prestige but when I am contained in the grave’s soils than you will not to prostate to me.” [Ref: Charag e Sunnat, Page 243, here.] There is no underlined: “… when I am contained in soil (rahīn rams), and that goes away, you would refrain …”

11.2 – Explanation OF Sharh al-Tibi In My Own Words:

Here I will present entire point of Sharh al-Tibi in my own words. Prophet (sallallahu alayhi wa aalihi was’sallam) said: You’ve high level of love, respect, honour, reverence in your heart for me and that would cease to exist because burial (in a grave). Hence you would not prostrate to me when this happens than why not prostrate to only Allah (subhanahu wa ta’ala) the Ever-Living and the One who will not die, nor His dominion, reverence, prestige, honour would cease in your heart and mind.

11.3 - Shaykh Gangohi Exposes Mullah’s Claim That Sharh al-Tibi Is Identical:

(i) Mullah writes: “Al-Ṭībī uses the Arabic expression rahīn rams (contained in soil) which is similar to Taqwiyat al-Īmān’s Urdu expression mittī mein milne wālā (come into contact with soil).” Words used by Shaykh al-Tibi (rahimullah) have no connotation of insult/disrespect but in contrast words used by Shaykh Ismail Dehalvi are insulting and degrading Prophet (sallallahu alayhi wa aalihi was’sallam). Mullah’s lie has been exposed by Shaykh Gangohi: “Mitti mein milnay has two meanings, one (is) this – after becoming soil, than mixing into soil of earth, like all matter when it falls to earth, turns to soil, than turns to (or becomes) earth. Secondly to get in touch and attach to soil, meaning; ….” [Ref: Talifat e Rasheediya, Page 111, here.] How are words of Sharh al-Tibi identical to words of Taqwiyat ul-Iman? Going by your translation how do words contained in soil same as mix into soil are same? Stop being Deobandi. I have used Deobandi as alternative of STUPID. Contained in soil has no negative connotations while mixed into soil has. (ii) Prophet (sallallahu alayhi wa aalihi was’sallam) is resting in Zameen/land which part of garden of paradise. And soil he was laid to rest in is soil of garden of paradise: “Narrated Abu Huraira: The Prophet said, "Between my house and my pulpit there is a garden of the gardens of Paradise, and my pulpit is on my fountain tank (i.e. Al-Kauthar)." [Ref: Bukhari, B21, H287, here.] For Allamah al-Tibi (rahimullah) to write Prophet (sallallahu alayhi wa aalihi was’sallam) is contained in soil is not disrespectful in anyway. In contrast Shaykh Rasheed Ahmad Gangohi is evidence against your lie that Shaykh Dehalvi used similar to Allamah al-Tibi’s (rahimullah) expression. (iii) Can you demonstrate a single instance where a Arab said/used words raheen rams to mean to mix into dust. Can you provide referrence of a non-Deobandi Arab scholar who has said raheen rams in Sharh al-Tibi means mixing into soil as well as being contained in soil. In absence of evidence demonstrating such usage how can you claim it is similar to mitti mein milna (to mix into soil)? Have you no FEAR of Allah (subhanahu wa ta’ala)?

12.0 - Addressing Shaykh In Mathnavi Noor Salik Said Prophet’s Body Is Preserved:

(i) Mullah writes: “… mittī mein milne wālā (come into contact with soil). If that were not clear enough, the author of Taqwiyat al-Īmān has another work, a poem called Mathnawī Silk Nūr, in which he makes it clear that his belief is that the blessed body of the Prophet is preserved. For documentation, …” Here is the rarely seen always heard, Mathnavi Noor e Salik, here. I checked and reference is correct but I am not too sure correctness about the translation and said meanings of these poetical verses. Argument could be made against Shaykh Ismail Dehalvi IF I play word games and play dictionary dictionary game like Deobandis but I am not Mullah. I leave the bey-Imanis to Deobandi Mullahs. (ii) Shaykh Dehalvi knew and believed bodies of Prophets and Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) are/is intact and incorrupt demonstrates to even greater extent how evil natured this Harami incarnation of Shaytan was. This doesn’t lessen the blame but increases the severity of what Shaykh Ismail Dehalvi engaged in.

12.1 - Shaykh Dehalvi’s Deliberate Use OF Insulting Language And Tone:

(i) Ahle Sunnat Wal Jammat has not argued Shaykh Ismail Dehalvi believes the body of Prophet (sallallahu alayhi wa aalihi was’sallam) has actually decayed and turned to soil/dust. I quote: “… and to all presented Taqwiyat ul-Iman and said: ‘I have written this book and I am aware in some places bit Tayz (ill-mannered) words have come in it and in some places there is Tashaddad (extremism). For example those matters which were of Shirk Khafi (hidden Shirk) I have stated them as (Shirk) Jalli (i.e. Clear/major Shirk). Due to these reasons I fear publishing of this will definitely lead to strife. IF I were to stay here than … written this book and there will be strife due to it but my expectation is that after fighting strife all will sort themselves out - this is my opinion. IF you persons opinion is in support of publishing it than it will be published otherwise it will be destroyed.” [Ref: Arwa e Salasa, Page 67, Hakayat 59, here, here.] (ii) Issue here is that he chose to insult and degrade Prophet (sallallahu alayhi wa aalihi was’sallam) by making Prophet (sallallahu alayhi wa aalihi was’sallam) the vessel through which Shaykh Dehalvi expressed his disrespect. Words mar kar mitti mein milnay wala (one whom is to die and mix into dust) is just one example of Tayz words which Shaykh Ismail Dehalvi used to insult and degrade Prophet (sallallahu alayhi wa aalihi was’sallam).

12.2 - Shaykh Thanvi Equates Words OF Taqwiyat ul-Iman To Lacking-Respect And Insult:

(i) Shaykh Ismail Dehalvi wrote: “And know/believe (with firm) conviction every creation may he be great (bara) or lowly (chota) compared to exalted status of Allah is more disgraced then a cobbler." [Ref: Taqwiyat ul-Iman, page 35, here.] Shaykh Thanvi was enquired about this insulting and degrading statement as well as another rank-lowering statement and Shaykh Thanvi says: “In Taqwiyat ul-Iman in some places those harsh/sakht words were employed, those then were cure for the ignorance of (people that belonged to that) period. Like in Quran Majeed against those who believed Isa (alayhis salam) as an Ilah … but present the habit of some (people) is that they employ these words without need; this is without doubt bay-adabi (lacking-respect) and gustakhi (insult).” [Ref: Imdad ul-Fatwa, Volume5, Page389, here.] What we got here is, in a context usage of these phrases is not insult, and in your context these are lacking-respect and are insulting. We are justified in asking: How is usage of such tone/language targeting Prophets, angels, Awliyah justified when correcting a Jahil Muslim’s misguidance? (ii) Thomas hold’s erroneous notions about Allah (subhanahu wa ta’ala) such as: Allah (subhanahu wa ta’ala) can create another uncreated God. To correct Thomas should I employ harsh words targeting Allah (subhanahu wa ta’ala)? Would those words have warrant in Islam? Would those words be insulting and would I be committing major Kufr IF I employed harsh words against Allah (subhanahu wa ta’ala) while correcting Thomas? YES! How about employing same harsh words about Allah (subhanahu wa ta’ala) while reciting Quran - would that change the Hukm? NO! How can use of harsh words targeting Prophets, angels, and Awliyah not be insult and disrespect of these personalities while correcting a Jahil Muslim? (iii) Truth is words Shaykh Ismail Dehalvi employed are by their very nature insulting and disrespectful and no context would legitimize the usage nor make them disrespect-less, or insult-less.

13.0 - Mullah Complains Foul About Shaykh Abu Hassan:

"But how does the notorious online Barelwī Abu Hasan present this passage of Taqwiyat al-Īmān? As follows: ... [LINK] ... (This is from Abu Hasan’s “The Killer Mistake”, p. 172) Where does it say “mar kar mittī honā” (I will die and become dust) in the passage? (Which Abu Hasan renders as: “I shall also die one day and become dust.”). Where does it say “mar kar mittī honā” (I will die and become dust) in the passage? (Which Abu Hasan renders as: “I shall also die one day and become dust.”). The very image from Taqwiyat al-Īmān that Abu Hasan shares shows the words are: “mar kar mittī mein milne wālā hon” (I will die and come into contact with soil), which are similar to the words used by al-Ṭībī and which the Urdu dictionaries show to mean: “to be buried”.” (i) Mullah says Allamah al-Tibi employed words similar to mitti mein milnay wala (one whom is to die and mix into dust). It should be noted Mullah Lanti is lying like his Deobandi senior scholarship (i.e. shamelessly and brazenly). What Allamah al-Tibi (rahimullah) wrote was addressed earlier. (ii) Else where on his own website Mullah copied an article which contained literal translation of phrase mein bi aik din mar kar mitti mein milnay wala hoon (one day I will too die and mix into dust), provided by Deobandi Shaykh Ibrahim Desai, here, and Shaykh Ibrahim Desai translates it as: “I will also die and mix in sand one day.”

13.1 - What Abu Hassan Wrote In Book, The Killer Mistake:

Abu Hassan wrote: "This is the worst passage of all in which he mentions the ĥadīth of Qays in which RasūlAllāh g asked him, “Would you prostrate to my grave?” but Ismāýīl added his own insight and said that he would die and rot in his grave. “mar kar mitti hona” is an idiom in Urdu meaning “died and became dust.” [Ref: The Killer Mistake, Page 212, Version 1.6, here.] Abu Hassan also copy pasted the scanned image of relevant section where, mar kar mitti mein milnay wala (one whom is to die and mix into dust), can be seen and read in Urdu, here. In his English text Abu Hasan used, mar kar mitti hona (turning into dust after death) as expression denoting decomposition leading to stage of dust after death. Please NOTE Abu Hassan does not say Shaykh Ismail Dehalvi wrote, mar kar mitti hona. Instead he wrote, “mar kar mitti hona is an idiom in Urdu …” indicating he employed it as a nearest worded idiom to what Shaykh Ismail Dehalvi wrote to explain literal meanings expressed in phrase, mar kar mitti mein milnay wala (one whom is to die and mix into dust). What I stated is best possible solution based on FOUR concretes but you’re FREE to make your own decision -: (i) There is no explicit mention by Abu Hassan that phrase mar kar mitti hona (turning into dust after death) is what Shaykh Ismail Dehalvi wrote. (ii) How linguistics demonstrate meanings of words by looking into nearest/closest words and idioms. (iii) On basis that Abu Hassan provided scanned image of Urdu Taqwiyat ul-Iman where actual words were represented: “… Sajdah keren ham tum ko, so farmaya muj ko bala khayal too kar, joh too guzray meri Qabr par, kia Sajdah karay, to usko kaha mein nay, nahin, farmaya to, mat karo. Yehni mein bi aik din mar kar mitti mein milnay wala hoon, to kab Sajdah kay layk hoon, Sajdah to ussi pak zaat ko heh, ke’h …“ (iv) Words mar kar mitti hona lessen the crime committed by Shaykh Ismail Dehalvi. I will demonstrate separately in next section.

13.2 – Shaykh Abu Hasan’s Mitti Hona VS. Shaykh Dehalvi’s Mitti Mein Milna:

(i) Abu Hasan employed words mar kar mitti hona (turning to dust after death). IF we contextualize these words into Taqwiyat ul-Iman’s than it would be read as: Mein bi aik din mar kar mitti honay wala hoon (I will too one day die and turn to dust). Shaykh Ismail Dehalvi used mein bi aik din mar kar mitti mein milnay wala hoon (one day I will too die and mix into dust). Which is ugly and whose rendering is uglier? (ii) Abu Hasan’s words denotes becoming dust and omits meaning of mixing into dust. Shaykh Dehalvi’s actual statement of Taqwiyat ul-Iman denotes, (1) becoming dust, (2) and than mixing into dust. (iii) Shaykh Ismail Dehalvi’s statement denotes meaning that no sign of body of Prophet (sallallahu alayhi wa aalihi was’sallam) would remain because it has mixed into dust. Abu Hasan’s wording actually lessens the severity because it insinuates turning into dust but does not say body’s remains would be mixed into soil. Did Mullah Zameel give Abu Hasan his THANKS because of his help in him reduce the crime? You will see the THANK he got. (iv) Shaykh Abu Hasan expressed and highlighted FUNDAMENTAL meaning in Shaykh Dehalvi’s statement which goes against prophetic teaching. He did not and did not intend to distort to magnify nor changed the expression to lessen the crime of Shaykh Dehalvi. He was only highlighting one particular meaning of idiomatic expression while ignoring the other hence he used mar mar mitti hona. To argue Shaykh Abu Hasan distorted to increase or reduce to victimize Shaykh Abu Hasan is injustice.

14.0 - Deobandi Author Has Theory On Why Mar kar Mitti Hona Was Employed:

Tahrif theory advanced by Khohta: “Abu Hasan commits taḥrīf right in front of his reader’s eyes. Even non-Urdu speakers (who can read an Arabic script) can see the words in the image he shared are “mar kar mittī mein milne wālā hon” not “mar kar mittī honā”. After committing this blatant taḥrīf Abu Hasan then has the gall to say it is Deobandis who give “far-fetched explanations”. Let alone a “far-fetched explanation”, Abu Hasan literally changes the words of the text.” What can I say to a Khohta masquerading as a graduate of a seminary and not just an Aalim but a MUFTI? I will not address Mullah but instead I will invest my time in intelligent and educated readers.

14.1 - Defining Mitti Mein Milna/Milnay By Idioms Linguistically Close To It:

(i) In Taqwiyat ul-Iman words are, mitti mein milnay, but Deobandi MUFTI the author of article against Abu Hassan has used, mitti mein milaana, to define meaning of words used by Shaykh Ismail Dehalvi, here. At the end of Deobandi’s article author has added an APPENDIX where mitti mein milnay has been explained by -: (1) khaq mein milna, (2) mitti mein milna, (3) mitti mein milaa deeya, (4) mitti mein mil jana, (5) mitti mitti kay saath mil jahay, (6) mayyit ko mitti dena, (7) mitti milli heh, here. (ii) Abu Hassan used an idiom closely associated with words of Taqwiyat ul-Iman as do Deobandis to explain what words of Taqwiyat ul-Iman mean. Mullah charged Abu Hasan has engaged in distortion. (iii) Anyone other than resident Khohta maintaining Barelwism WordPress would’ve contemplated: Abu Hasan provided scanned image showing problematic statement from a published Taqwiyat ul-Iman. It would be too adventurous of Abu Hasan to pull such heist - IN FRONT OF EYES OF DEOBANDI MULLAH BRIGADE. Likely Abu Hasan is providing clarification to words employed in Taqwiyat ul-Iman with words closely associated with them - a practice which we Deobandi engage as well. Instead Mullah mooching OFF Masjid donations decided to go on ATTACK mode.

15.0 - Engage In Distortion, Far Fetched Taweelaat, Say We Are Only Peace Makers:

(i) Mullah writes: "Deobandīs are not giving “far-fetched explanations”. They are simply correcting the record on the lies upon lies that Barelwīs heap upon Shāh Ismā‘īl Shahīd and others. Abu Hasan’s taḥrīf is not all that different to the very clear taḥrīf we caught Abu Hasan’s friend Muhammad Aqdas Barelwī doing of another passage from Taqwiyat al-Īmān. See here.” This is called lying utter shamelessly. We will see in coming sections IF Deobandis engage in FAR-FETCHED explanations and IF they engage in DISTORTION. (ii) Deobandis are quite deceptively are distorting original Taqwiyat ul-Iman to remove insults and change its insulting tone. Maulana Muhammad Ali Raza wrote book, Taqwiyat ul-Iman Mein Tahrif Keun (Why Distortion In Taqwiyat ul-Iman), here. What I have is so explosive that everyone who has engaged in FAR-FETCHED explanations of phrase mar kar mitti mein milnay wala should die with shame. Don’t have your hopes up because their Mullahs have developed thick skin of shamelessness and have no sense of honour and dishonour. (iii) It is time to bring down Deobandi FAR-FETCHED Taweel mein means say.

16.0 - Abu Hasan’s Retort And Deobandi’s Response To Abu Hassan:

According to Barelwism WordPress on 09/09,2021 Abu Hasan retorted: (i) “It was Molvi Manzoor Nomani who first made Taweel that in the statement, mitti mein milnay wala,  the word, Mein, has been interchangeable with, Sey, so it could also be read as, mitti sey milna wala, which when translated into English would mean, come into contact with soil. This shows the level of Urdu of the Deobandi Akabireen, who don’t know the difference between the words, Mein and Sey. (ii) The definitions shown in Feroz ul-Lughat for, mitti mein milna included: to make extinct, to remove all traces of and to lay waste to something, and from all those he only saw, to bury, this is nothing more than wilful blindness.” Deobandi’s content directly related to what Abu Hasan wrote – I quote: “In the sentence in question “Mein” (in) and “Say” (with/from/to) can be used interchangeably. Mawlana Rashid Ahmad Gangohī hinted to this in his Fatāwā (see the last line in the Urdu passage from Fatāwā Rashīdiyyah, above). Nūr-ul-Lughāt vol. 4 p. 738 also explains that “Mein” (in) can sometimes be used in the meaning of “Say” (with/from): * HERE *. The example given is: “Darakht mein band’h do.” which means: “Darakht Say band’h do. (tie it to the tree).“ Original with Urdu Rasm ul-Khat can be read, here, as well as on Barelwism WordPress blog, here. I will address the contents authored by Mullah in chronological order: (i) Shaykh Gangohi’s Fatwa, (ii) usage of MEIN in meaning of SAY, (iii) and finally address mitti mein milna (to mix into soil) means to dafan karna (to bury).

16.1 - What Shaykh Gangohi Wrote In Fatawa Rasheediya About Mitti Mein Milna:

Shaykh Gangohi wrote: “Mitti mein milnay has two meanings. One (is) this – after becoming soil, than mixing into soil of earth, like all matter when it falls to earth, turns to soil, than turns to (or becomes) earth. Secondly to get in touch and attach to soil, meaning; mitti say mil jana (to connect to/with soil). Here the intention is second meaning. And deceased (Shaykh Dehalvi) is too convinced in bodies of Prophets (alayhis salam) NOT turning into dust. Because dead-person is encompassed by soil from four sides and from below body is in contact with soil – this is called, mitti mein milna, and mitti say milaana. There is no (reason for an) objection.” [Ref: Talifat e Rasheediya, Page 111, here.]

16.2 - Shaykh Gangohi And His Taweel Of Mein To Mean Is Say Under Attack:

(i) I am not denying usage of mein in meaning of say. In the following discussion I will be just attempting to demonstrate and help readers figure out when mein is in meaning of say. IF I purpose a solution in absence of some serious issues all might not agree to it hence it is important I give you tour of battle ground. (ii) Crow BOTIS (meat-bits) and Salan: (1) Shaykh Gangohi: Ashraf Ali Thanvi I am hungry, Salan aur Halal Desi Kavwa ki botiyan plate mein daldo (I am hungry, put curry and Desi crows meat chunks plate mein). Did he want the delicious crow meat in the plate or did Shaykh Gangohi ask Shaykh Thanvi to donate FROM/SAY his plate some Kavwa BOTIS and Salan to him? Please be aware scenario minted on spot is not entirely FICTIONAL because Shaykh Gangohi deemed crow as Halal, here, here. (2) Shaykh Hussain Ahmad Madani says: Meri jawan 16 sala beti apnay gar mein gaee (My sixteen year old daughter went into/mein house). IF mein (into/in) means say (from/with) than did Shaykh Madani’s daughter, gar mein gaee (went into home), or gar say gaee (went from home)? Those who don’t know; in Urdu vernacular words gar say gaee are used to carrys insinuate a girl eloping with her boy-friend. How do we determine Shaykh Madani’s daughter went into/in her Abba Ji’s home or decided to leave Abba Ji’s home? I will reveal how we determine when mein is in meaning of say. Anyhow. I say she kept her Abba’s Izzat (honour) intact and went into her Abba’s house. You play, DICTIONARY, DICTIONARY, and argue she went say/from Abba Ji’s house.

16.3 - Shaykh Rasheed Ahmad Gangohi Invents A New Methodology:

In idiomatic expression, mitti mein milnay wala, subjecting mein to Taweel and defining it to mean say and than interpreting idiomatic expression based on that Taweel changes its actual dictionary defined meanings. You will not find this Taweel of idioms on basis that mein means say in any dictionary nor Taweel based meaning of expression under mitti mein milna, milaana etc. Not in Feroz ul-Lughat, not in Noor ul-Lughat, not in Jami ul-Lughat, not in Farhang Asifiyyah, here. None in dictionaries defined idiomatic expression, mitti mein milna/milnay wala, to mean, mitti say milnay wala (to come into contact with soil/dust). Shaykh Rasheed Ahmad Gangohi the potential Desi crow muncher, invented methodology of subjecting idiomatic expressions to linguistics stresses to defend his heart throb, one who made his heart skip a beat.

16.4 - Two Point Response To Mein (in/into) Usage In Meaning Of Say (with/from):

(i) Mein is used in meaning of Say when natural apparent and obvious meaning of Mein (in/into) is not applicable. A comprehensive and a rather savage response was given to a Deobandi who used the same argument, here. Contents of your interest start 14.0 and end at section 14.4. It is imperative you read the linked contents otherwise you will miss decisive and consequential refutation to BAKWAS perpetuated by Deobandis. (ii) Furthermore idioms are not subjected to interpretation based linguistic meanings of words used in them. Words, mar kar mitti mein milna/milnay, are idiomatic expressions with meanings defined in dictionaries. It is bit of Khohta act to interpret idioms based on other meanings of words employed in an idiomatic expressions.

16.5 - Subjecting Idiomatic Expression To Linguistic Stresses And Results:

(i) Idiom: Haath par samp khilaana. Literally: Playing with snake on ones hand. Idiomatic meaning: Engaging in an act which puts life at risk. Engaging in extremely high energy expenditure activity, here. IF I were Khohta than I will look into various meanings of words employed in idiomatic expression and subject it to SO FAR FETCHED interpretations that Andromeda galaxy would seem stones throw away. (ii) Take word, Haath (hand), as an example of unwarranted attention, here. Haath (hand) has one meaning which English readers/speakers will be able to relate – Tash kay pattay jo kissi kay hissay mein ahen - share of playing-cards given to a player equals, Haath. What do we get IF Khohta-ness is let loose -: Tash pattoon par samp ko khilaana. Translation: Playing with snake on playing-cards. This might insinuate other meanings (i.e. making fool of someone) but definitely does not reflect dictionary meaning. (iii) Idiomatic expression in question also uses word, Khilaana, and one of meaning given in dictionary is, Pitwana (to get someone beaten-up), here. In this light idiomatic expression, Haath par samp khilaana, would turn into, Haath par samp pitwana - (To get a snake beat up on ones hand). Which denotes meaning of: Getting someone/enemy beat up personally. This has nothing to do with original intended meaning of idiomatic expression.

16.6 - Shouldn’t Support Shaykh Gangohi’s Subjecting Idioms To Torture OF Detail:

(i) Subjecting idiomatic expressions to other meanings of words completely distorts the intended and recorded meaning of idioms. I have just used two as example. IF Shaykh Gangohi’s desperate distortion was legitimate and methodology which rise to it was given legitimacy than Urdu language as known and understood is dead. When Shaykh Hussain Ahmad Tandvi said: Meri piyari bayti gar mein gaee aur meri khushi ka basit bani (My beloved daughter went into house and became cause of my happiness.) Secular so called Muslim would say that in dictionary mein is used in meaning of say hence Shaykh Hussain Ahmad Madani supported girls eloping with boys hence he was happy about his daughter leaving home. When the secularist is shown word means in/into and not as he is distorting he would argue: “While there are other meanings of “mein” mentioned in the dictionary, the fact is “from” is also one meaning. It is evident from the context that say/from is the intended meaning.” Any Urdu reader can open a dictionary and go on to destroy Urdu language and standardisation idiomatic expressions and completely distort meanings of sentences in books. (ii) In this light I once again suggest that reinterpreting idiomatic expressions based on meanings of words be rejected due to three reasons: (1) It was a innovation in Urdu language which Shaykh Gangohi originated. It had no basis and has no basis in Urdu linguistics. (2) Such subjection changes the meanings to something which was never associated with idiom by grammarians or recorded in dictionaries. (3) Mein (in/into) is always on its natural and apparent meaning until Haqiqi (true), Zahiri (apparent) meaning cannot be maintained in a sentence. (iii) Readers now can judge IF word MEIN in Taqwiyat ul-Iman, mar kar mitti mein milnay wala (one whom is to die and mix into dust) is in meaning of SAY or not and IF Deobandis are engaged in FAR-FETCHED explanations or not of controversial statement. (iv) Mullah quoted: “The example given is: “Darakht mein band’h do.” which means: “Darakht Say band’h do. (tie it to the tree).“ In previous sections I have shared with you rules how and when MEIN is in meaning of SAY. Readers can now themselves see why words, darakht mein band do, is in meaning of, darakht say band do. Natural actual meaning of MEIN would make no sense hence it is in meaning of SAY.

17.0 - Mullah Argues About Intended Meaning OF Mar Kar Mitti Mein Milnay Wala:

Mullah Zameel writes: “While there are other meanings of, “Mitti mein milana.” mentioned in the dictionary, the fact is, “Dafan karna.” is also also one meaning. And it is evident from the context that that is the intended meaning. The context is the explanation of a ḥadīth which refers to the Prophet being in his grave i.e. being buried. This context is sufficient to clarify that what Shāh Ismā‘īl Shahīd meant by “mitti min milnay wala hoon" is to be buried (just like al-Ṭībī’s “raheen rams”)."

17.1 - Deobandi Acknowledges Mitti Mein Milna/Milnay Has Dual Usage:

(i) Resident Khohta of Barelwism-blog has acknowledged: “While there are other meanings of, “Mitti mein milana.” mentioned in the dictionary, the fact is, “Dafan karna.” is also also one meaning. And it is evident from the context that that is the intended meaning.” In other words Mullah has accepted meanings of mixing into dust/soil and including to bury are meanings of idiom, mitti mein milna/milnay. His argued meaning is in dictionaries under mitti mein milaana (to mix someone into dust). He assumes on grounds of dictionary meaning and due to context he has legitimate right to say to bury (dafan karna😞 “And it is evident from the context that that is the intended meaning.” (ii) He does know that first to hit you in the face meaning of phrase is mixing in dust/soil after decomposition but he is choosing to obey Shaykh Rasheed Ahmad Gangohi. Hence we will address mitti mein milaana (to mix someone into dust) in light of what Allah (subhanahu wa ta’ala) revealed and historical data.

17.2 - Reminder Do Not Engage In Words Which Could Be Distorted To Insult:

(i) Allah (subhanahu wa ta’ala) has instructed the believers: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: Q2:104] How did the Sahabi put this Ayah into practice: “Sayyidina Qays ibn Makhramah narrated: I was born as was Allah's Messenger in the year of the Elephant. Uthman ibn Affan asked Qubath ibn Ashyam of Banu Yamar ibn Layth: “Are you Akbar (older/great) or Allah's Messenger (sallallahu alayhi was'sallam)? He said, Allah's Messenger (sallallahu alayhi was'sallam) is Akbar then me but I was born before him. He added, 'And I saw the droppings of green birds having faded.” [Ref: Tirmadhi, B52, Ch4, H3639, here.] How does the Wahhabi put Ra’ina Ayah  into practice? Says RA’INA and uses dictionary to argue RA’INA is not used in meaning of RA’INA but we used it in another meaning: “While there are other meanings of, “Mitti mein milana.” mentioned in the dictionary, the fact is, “Dafan karna.” is also also one meaning. And it is evident from the context that that is the intended meaning.” (ii) You have no excuse to use, to support, or to defend, or to make efforts to legitimize the usage of phrase mar kar mitti mein milnay wala (one whom is to die and mix into dust) in regards Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam), or Prophets in general. You were prohibited to use innocent expressions which could be distorted to insult and degrade and mock the Messenger (sallallahu alayhi wa aalihi was’sallam). Mar kar mitti mein milnay wala (one whom is to die and mix into dust) and innocent are FAR apart as Tawheed and Shirk. This phrase by very nature is insulting. Hence phrase is prohibited even more so than Ra’ina and this phrase should be deemed and judged so those who claim Islam as their religion.

17.3 - To Bury Is Also Meaning And That Is What Is Intended By Context:

(i) Mullah writes: “While there are other meanings of, “Mitti mein milana.” mentioned in the dictionary, the fact is, “Dafan karna.” is also also one meaning. And it is evident from the context that that is the intended meaning.” What was intended is not even up for argument simply because you’re prohibited to use those words about Prophet (sallallahu alayhi wa aalihi was’sallam) which can be misconstrued to insult, words which by their nature denote insult. What was intended would be up debate IF there was permissibility to use words which could mean insult so SHUT IT you imbecile. There is no room to argue IF you are believer in the Ayah. IF you’re disbeliever you were warned in the same Ayah:  "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: Q2:104]

17.4 – Liars Distorting Truth Cannot Agree On Intended Meaning:

Mullah says it is evident by context that Shaykh Ismail Dehalvi intended dafan karna (to bury) as intended meaning of mar kar mitti mein milnay wala (one whom is to die and mix into dust) here: “While there are other meanings of, “Mitti mein milana.” mentioned in the dictionary, the fact is, “Dafan karna.” is also also one meaning. And it is evident from the context that that is the intended meaning.” In this context controversial statement would mean: I too will die and will be buried. While Shaykh Gangohi says Shaykh Dehalvi intended: “Mitti mein milnay has two meanings. One (is) this – after becoming soil, than mixing into soil of earth, like all matter when it falls to earth, turns to soil, than turns to (or becomes) earth. Secondly to get in touch and attach to soil, meaning; mitti say mil jana (to connect to/with soil). Here the intention is second meaning. And deceased (Shaykh Dehalvi) is too …” [Ref: Talifat e Rasheediya, Page 111, here.] Two liars doing their best to turn the readers away from believing in literal apparent obvious meaning and both contradicting each other.

17.5 - What Was Intended By Shaykh Dehalvi, Another Side From Shaykh Thanvi:

(i) Mullah says: “While there are other meanings of, “Mitti mein milana.” mentioned in the dictionary, the fact is, “Dafan karna.” is also also one meaning. And it is evident from the context that that is the intended meaning.” I will give you the context hang on a second you Shaytan. Here: “… and to all presented Taqwiyat ul-Iman and said: ‘I have written this book and I am aware in some places bit Tayz (ill-mannered) words have come in it and in some places there is Tashaddad (extremism). For example those matters which were of Shirk Khafi (hidden Shirk) I have stated them as (Shirk) Jalli (clear/major Shirk). Due to these reasons I fear publishing of this will definitely lead to strife. IF I were to stay here than I would … and I see no other will take this weight/responsibility. Hence I have written this book and there will be strife due to it but my expectation is that after fighting strife all will sort themselves out - this is my opinion. IF you persons opinion is in support of publishing it than it will be published otherwise it will be destroyed.” [Ref: Arwa e Salasa, Page 67, Hakayat 59, here, here.] Now which meaning of phrase do you purpose, the apparent literal obvious, or Taweel based and dictionary sponsored? (ii) This historical anecdote recorded and reported by your very own Deobandism Mullah establishes Shaykh Dehalvi was aware what he wrote in Taqwiyat ul-Iman lacked respect and manners. IF phrase mitti mein milnay wala is not a example of TAYZ language you tell me what else meets the criteria? Shaykh Dehalvi could have wrote, I too will be buried in grave, but he deliberately selected TAYZ language. Are we suppose to ignore Shaykh Dehalvi’s own admission that he used TAYZ language in Taqwiyat ul-Iman and go with your FAR-FETCHED Taweelaat? IF your Taweelaat are the intended meaning than do you mind sharing with us examples of TAYZ language would according to Shaykh Dehalvi would lead to in-fighting, disunity, and Fitna in Ummah.

17.6 - Shaykh Dehalvi, Taqwiyat ul-Iman, And Tayz Language Cause OF Unbridgeable Divide:

(i) IF you had any sense you would have realized TAYZ language which Shaykh Dehalvi indicated has caused a unbridgeable chasm between Muslims and Deobandis. It has been nearly two hundred years since Taqwiyat ul-Iman was written and all it has caused is FITNA upon FITNA which its very own author predicted. You on other hand, a dumbass, are yet to acknowledge Shaykh Dehalvi used of TAYZ language in Taqwiyat ul-Iman and FITNA it caused. You’re too busy blaming those who opposed Shaykh Dehalvi and his Taqwiyat ul-Iman while the Shaytan acknowledged I used this and I am/will be cause of FITNA. (ii) You tell me in context of this anecdote whose authenticity is your own Mullah, and on basis of Shaykh Dehalvi’ admission how are we to understand words, mitti mein milnay wala: (1) Literally, (2) or according to context, (3) or according to Shaykh Dehalvi’s admission that he has used TAYZ language? You would want us to go with what you Mullahs have conjured up with your magical wand. Even that conjured up FANTASY is contradicted between you Deobandis as demonstrated in 17.3. (iii) Readers have decision to make in regards to who they choose to believe, Shaykh Dehalvi, or Mullahs distorting truth to paint rosy image of Shaytan.

18.0 – Mullah’s Three Reasons Why Shaykh Dehalvi Didn’t Mean Literally:

Mullah writes: “What further supports this meaning is: 1. Shāh Ismā‘īl Shahīd’s poetry which shows he believes the blessed body of the Prophet is preserved. 2. The fact that the preservation of the blessed body of the Prophet is the belief that he was brought up with, and is something accepted even by Wahhābīs. There is no reason at all to think he would deviate from this accepted belief. 3. The strong likelihood Shāh Ismā‘īl Shahīd was simply rephrasing the “raheen rams” found in earlier commentaries of Mishkat. Given these external and internal indications, there can be no doubt about Shāh Ismā‘īl Shahīd’s intent.” (i) Despite his poetical verses he chose to express passing and burial of Prophet (sallallahu alayhi wa aalihi was’sallam) in a very disrespectful way. His poetry demonstrates Shaykh Dehalvi was aware that bodies of Prophets do not decompose, turn to dust/soil. This removes excuse that Shaykh Dehalvi may not have known about the Ahadith. (ii) Shaykh Dehalvi having knowledge since childhood further removes the excuse of ignorance which could be afforded one who may not know about Quran/Sunnah teaching about the issue at hand. The issue is not that he deviated from creed which Ahlus Sunnah Wal Jammah ascribe to but the issue here is that he knowingly and rather deliberately walked on path of Tayz language. As a result he expressed death and burial of Prophet (sallallahu alayhi wa aalihi was’sallam) distaste, disrespect, and insultingly. Shaykh Thanvi’s anecdote sealed the deal. (iii) I also agree with observation that Shaykh Dehalvi was influenced by commentaries of Shaykh Mullah Ali al-Qari (rahimullah) and Shaykh al-Tibi (rahimullah) but for Mullah to reason Shaykh Dehalvi employed their language is Khohta act. None out of two has expressed death and burial of Prophet (sallallahu alayhi wa aalihi was’sallam) as Shaykh Ismail Dehalvi did. (iv) Given the literal apparent obvious meaning of phrase mar kar mitti mein milnay wala (one whom is to die and mix into dust) along side Shaykh Dehalvi’s admitting to using disrespectful language it is absolutely natural to conclude Shaykh Dehalvi deliberately, knowingly, and with intention of belittling Prophet (sallallahu alayhi wa aalihi was’sallam) used words, mar kar mitti mein milnay wala (one whom is to die and mix into dust). Maybe he used it to remedy problems in ignorant Muslims creed as Shaykh Thanvi insinuates. Regardless insulting mother to remedy misconduct of your children is not remedying anything. It is creating FITNA and causing in-fighting and that is what Shaykh Dehalvi predicted his book will result and precisely what has transpired.

19.0 – Mullah Slanders The Righteous Scholars OF Islam:

Mullah writes: “The reason Barelwīs insist on another false reading is (a) hatred for Shāh Ismā‘īl Shahīd and (b) the fact that this misreading of Shāh Ismā‘īl Shahīd’s text goes right back to Faḍl Rasūl Badāyūnī, followed by Aḥmad Riḍā Khān Barelwī, and all Barelwī elders (liars).”

19.1 - Survive The Pakistan Challenge, Say The Statement In Bazaar:

(i) Mullah writes: “The reason Barelwīs insist on another false reading is (a) hatred for Shāh Ismā‘īl Shahīd and (b) the fact that this misreading of Shāh Ismā‘īl Shahīd’s text goes right back to Faḍl Rasūl Badāyūnī, followed by Aḥmad Riḍā Khān Barelwī, and all Barelwī elders (liars).” Deobandi Mullah Zameel is adamant those who opposed/oppose Shaykh Dehalvi are doing so out of hate/malice and natural obvious meaning is a misreading. Why don’t you demonstrate your confidence by reading/saying about Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam), mar kar mitti mein milnay wala (one whom is to die and mix into dust), mar kar mitti mein mil gaya (one whom has die and mixed into dust)... in a Pakistani Bazaar. Go preach using this language in PUBLIC and record and upload the video on YouTube. (ii) No matter in which city he preaches using this language against Prophet (sallallahu alayhi wa aalihi was’sallam), by Allah (subhanahu wa ta’ala), he will not make home alive nor to grave in one piece, unburnt. 100% he will by lynched and burnt to crisp.  IF a Deobandi does not believe these words are repugnant, vile, despicable and believes Barelwis have invented FANTASY around these words than please go and demonstrate your confidence by doing what I suggested. (iii) Getting you Deobandi readers killed is not my objective. Please do not be stupid nor be with a stupid wanting to try his luck attempting this. This suggestion is ONLY to Deoband Mullahs especially one who wrote article I am responding to and the one’s are enjoying lamb, chicken and other delicious treats due to your Masjid Chanda.

19.2 – Mullah Kutta Playing – Blame The Opposing Party For Your Own Ills:

(i) Had the Shaytan been honest he would have put the blame on Shaykh Ismail Dehalvi and Demon-Group which went to hell with him: “… and to all presented Taqwiyat ul-Iman and said: ‘I have written this book and I am aware in some places bit Tayz (ill-mannered) words have come in it and in some places there is Tashaddad (extremism). For example those matters which were of Shirk Khafi (hidden Shirk) I have stated them as (Shirk) Jalli (clear/major Shirk). Due to these reasons I fear publishing of this will definitely lead to strife. IF I were to stay here than I would … and I see no other will take this weight/responsibility. Hence I have written this book and there will be strife due to it but my expectation is that after fighting strife all will sort themselves out - this is my opinion. IF you persons opinion is in support of publishing it than it will be published otherwise it will be destroyed.” [Ref: Arwa e Salasa, Page 67, Hakayat 59, here, here.] IF you say what is recorded by Shaykh Thanvi is not true than you can hang Shaykh Thanvi on pole, ignoring that he has mar kar mitti mein mil gaya (died and mixed into soil), and question him about what he recorded in his book and why. You won’t because you may have been reading his Kalma, la ilaha il-allah Ashraf Ali RasoolAllah, here. (ii) IF Imam Ahmad Raza (rahimullah) and Allamah Fadl Rasool Badayuni (rahimullah) were criminal due to revealing truth about Shaykh Dehalvi than Shaykh Thanvi who supported the ‘enemies’ should be getting some ear bashing too IF you were objective. IF you agree that Shaykh Thanvi recorded true event than you could also stand on grave of your ‘Shaheed’ and ask: Harami when you knew what you wrote is insulting than why did you write it? You could also contemplate over how and why group of so called scholars allowed him and supported him and even encouraged him to publish Taqwiyat ul-Iman with Tashaddad and Tayz words IF they were not Harami like Shaykh Dehalvi. (iii) You will do no such thing because this is called holding your own accountable, demonstrating non-partisanship, objectivity, honesty, integrity and you a Deobandi Mullah has none.

19.3 - By Slandering You’re Increasing Khayr For These Scholars, And Fire In Your Mouth:

What Imam Ahmad Raza (rahimullah), Allamah Fadl Rasool Badayuni (rahimullah), Allamah Fadl Haq Khayrabadi (rahimullah) and other scholars engaged in against Shaykh Dehalvi and evil he spawned was nothing less than Jihad in cause of Allah (subhanahu wa ta’ala). Their righteous stand against Shaykh Dehalvi and those who stood with Shaytan is even attested by your own Deobandi scholarship. You can slander these scholars and righteous servants of Allah (subhanahu wa ta’ala) however you like to vent your hate. Righteous before them were slandered and vilified including Prophets, companions, and this evil continues to this day. Your vile tongue will only increase their rank and reward with Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) is compassionate and generous. In His Ghayra Allah (subhanahu wa ta’ala) will compensate each and everyone with reward for every ill that was spoken about them. Hence you can keep wagging your evil tongue to sooth your enraged heart but all you add is Khayr in their bowl and hell in your mouth: “But whoever earns an offense or a sin and then blames it on an innocent (person) has taken upon himself a slander and manifest sin.” [Ref: Q4:112]

20.0 - Appendix – Claim Milna Means To Bury:

(i) The Claim: “For more citations showing the phrase Shāh Ismā‘īl Shahīd used means to be buried, see the following passage from Difa’ Ahl Sunnat: Therefore in Jami ul-Lughaat, Volume 2, Page 565, MILNA (to mix) has meaning of DAFAN HONA (to bury/to be burried) and …” In unlikely case MILNA does mean DAFAN HONA than Taqwiyat ul-Iman’s phrase mitti mein milnay wala (one to mix into dust) would mean mitti mein dafan honay wala (one to be buried in soil). This is what Maulvi Sajid Khan wants readers to believe. (ii) The Reality: There is no entry on MILNA in said dictionary. You can see two versions of same dictionary, here. IF there is another version which does have it than Deobandism and this Mullah Firawn is under Shar’ri burden to provide proof of claim they have made: “… the Prophet said: ‘The proof is due from the claimant, and the oath is due from the one the claim is made against.’" [Ref: Tirmadhi, B13, H1341, here.] (iii) The Response: In Feroz ul-Lughat, page 1285, word MILNA is recorded but words DAFAN HONA or any such meaning is not recorded in it, here. Another dictionary named Jami ul-Lughat – alternative name – Nawadir ul-Lughat, compiled by Maulvi Muhammad Rafi’i Dar ul-Uloom Deoband’s graduate records MILNA but does not mention DAFAN HONA as one of its meaning, here. I also checked Muneer ul-Lughat, here, and no surprise MILNA once again has no mention of DAFAN HONA. Farhang Aasifi’a has a very exhaustive list of contexts in which MILNA is used but DAFAN HONA is not part of that extensive list, here. And I also checked Jhangir ul-Lughat to see IF MILNA has claimed meaning, here, and I was disappointed to see there is no such mention. My research continued into Noor ul-Lughat and once again MILNA had no association with DAFAN HONA, here. Six dictionaries later I am out of Husn al-Zann. IF I recall rightly, every single dictionary quoted above has MILNA meaning to-mix/mixing and in this light Taqwiyat ul-Iman meaning is as it was said by Muslims and not as argued by Deobandis.

20.1 - Responding To - IF MILNA Means As Claimed By Deobandi Mullahs:

(i) Idiomatic expressions have definitive meanings associated with them in dictionaries. Traditionally such expressions are not subjected to Taweel and no effort is made to turn them away from their literal obvious meaning. Nor other meanings of words employed in expression are explored to arrive at new meanings. This has no precedence in Urdu language and literature. Hence MILNA cannot change literal obvious reading of phrase mitti mein milnay wala (one to be mixed into dust/soil) nor its recorded meaning in dictionaries. (ii) Mitti mein milnay wala (one to be mixed into dust/soil) literally denotes decomposition and to mix into soil/dust as dust. It is used to degrade and insult a deceased person when one employs it regarding another such as mitti mein milaana (i.e. to mix another into dust). (iii) IF MILNA means DAFAN HONA even than it cannot compel us to ignore how and why this phrase mitti mein milnay wala (one to be mixed into dust/soil) came into Urdu usage – i.e. decomposition in grave. Hence such Taweel are rejected and invalid more so when it becomes apparent that no grammarian/linguist has made Taweel of MEIN to mean SAY, and nor Taweel of MILNA (to mix) to mean DAFAN HONA (to be buried) while discussing expression mitti mein milna (to mix into dust/soil), or related expressions. In conclusion lie that came from Maulvi Sajid Khan will go to his grave and over time this lie will only add to evil burden he carries.

20.2 - Appendix - Khaq And Mitti Mein Milna Means Dafan Hona:

Mullah Sajid Khan writes which Mullah Barelwism quoted: “… and in Muneer ul-Lughaat, Page 90, khaq mein milna (to mix into dust) meaning to dafan hona (to be burried). In Noor ul-Lughat mitti mein milna (to mix into dust) means dafan hona (to be buried) and than to prove meaning is authentic  poetical-verse is relied on: Mein to khaq ka putla yoon hi tha, Qaza nay aur mitti mein mila deeya.(Poet: Shad) (Noor ul-Lughat, Volume4, Page1189). Here mitti mein milaa deeya (mixed into dust) has meaning of mitti mein dafan hona (to be buried in soil).” I have had many encounters with Mullah Sajid Khan and he was always caught doing something unacademic and despite being caught red handed with pants down he never apologised or displayed any sign of Haya. It has been nearly a decade I have had no contact with him phone or otherwise and I confident he hasn’t changed.

20.3 - Muneer ul-Lughat Entry Record Khaq Mein Milna And Our Response:

I checked Miraat e Muneer aka Muneer ul-Lughat and refferenced was legitimate, here, and it does say khaq mein milna (to mix into dust) means dafan hona (to be buried) but it also records another meaning mit-jana (to become non-existing). IF we just go by dictionary meanings and ignore obvious, natural, apparent, first to smack you in the face meaning of mitti mein milnay wala (one to be mixed into dust/soil) even than it is a phrase prohibited by RA’INA verse, quoted many times earlier in the article: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: 2:104]

20.4 - Noor ul-Lughat Entry Record For Mitti Mein Milna And Our Response:

(ii) I had look into Noor ul-Lughat on basis of which Mullah Sajid Khan claimed that it records mitti mein milna to mean dafan hona. I present to you all entries under mitti in Noor ul-Lughat and let you see that there is no entry of mitti mein milna, here. Imam Ahmad Raza Khan (rahimullah) decried Deobandi Mullahs inventing bogus books and quotes a century ago in his Abhaas e Aakhira, here, and a century later Deobandis are still using those inventions and inventing new. Mullah Sajid Khan is just continuation of this Deobandi evil Sunnah. Anyhow in Feroz ul-Lughat, phrase mitti mein mil-jana/milna, does not record dafan hona as its meaning but instead records: “Mitti mein mil jana (milna) -: “to mix in to soil, body turning into soil, to spoil (as in decomposition sense), going bad/off.” [Ref: Feroz ul-Lught, Page 1203, by Maulvi Feroz al-Deen, here.] For argument IF Noor ul-Lughat does record mitti mein milna to mean dafan hona even than there is no warrant to use mitti mein milnay wala (one to be mixed into dust/soil) in light of Ahadith and Quranic verse: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: 2:104]

20.5 - Appendix – Mitti Mein Mil Jana Urdu Lughat Tareekhi Usool Par:

Mullah Sajid Khan writes: “Similarly in Urdu’s most authorative dictionary, Urdu Lughat Tareekhi Usool Par, mitti mein mil jana’s (to mix into dust) meanings are as mitti mein dafa ho jana (to be buried in soil) and than following statement is quoted: Jab pani ruskhsat ho jata heh to baqi sirf mitti reh jati he …(When water leaves than what remains is only soil…) … jissay qabarstan chorr atay hen keh mitti mitti kay saath mil jahay (…which is taken to graveyard so soil comes into contant with soil). (Qissay Teray Afsanay Hen, Page 311) Here mitti kay sath mil jahay (to come into contact with soil) is in meaning of mitti mein dafan ho jana (to be buried in soil).” (i) Mullah Sajid Khan referenced dictionary Urdu Lughat Tareekhi Usool Par, here. I had to go through number of volumes to locate mitti and once again Mullah Sajid Khan’s song and dance has no basis in the said dictionary, here. I have presented entire mitti section to readers once again. Page 408 has entry mitti mein milna/mil-jana records that it means dafan hona, but no mention of poetical verse, and nothing to substantiate his deduction: “Here mitti kay sath mil jahay (to come into contact with soil) is in meaning of mitti mein dafan ho jana (to be buried in soil).” At least I cannot accuse Mullah Sajid Khan telling complete lie. Like Shayateen he mixes falsehood with lies and shares the information. (ii) I could not find Qissay Teray Afsanay Hen on internet. My educated guess is it doesn’t exist and IF it does what Mullah Sajid Khan attributed to it does not. IF that does exist than take heed from what Allah (subhanahu wa ta’ala) revealed: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: 2:104] To use such words and phrases despite the prohibition amounts to at minimum a sin IF done without malicious intent and greater than sin eradication of good deeds: "O believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you do to one another, or your deeds will become void while you are unaware." [Ref: Q49:2] We know Shaykh Dehavli added Tayz words in Taqwiyat ul-Iman knowingly and that establishes intent to use such evil langugage as mar kar mitti mein milnay wala. This intent would make usage of such language Kufr and Shaykh Dehalvi liable. (iii) I have decided to abandon chasing Mullah Sajid Khan’s into dark corners of academic deception. Those who are interested can research into his quoted sources and evaluating their worth in light of Quranic verse: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: 2:104]

20.6 - Appendix – Establishing And Pointing Out Something Important:

(i) To explain mitti mein milnay Deobandi Mullah Sajid Khan employed following Urdu expressions: (1) khaq mein milna, (2) mitti mein milna, (3) mitti mein milaa deeya, (4) mitti mein mil jana, (5) mitti mitti kay saath mil jahay, (6) mayyit ko mitti dena, (7) mitti milli heh, here. (ii) Four in order of appearance carry natural and apparent meaning of mixing with dust as dust after death and decay. It is only when one looks into dictionaries one will encounter meaning of these four as burial of dead. What these dictionaries omit is that usage of any of these by one for another would be due to contempt and to impart humiliation. Five, six, and seven are not linguisitically connected with four mentioned. Only connection they have with them is that they share meaning of burrial of dead in grave. First FOUR do and last three do not carry insinuations of decomposition leading to state of dust. Hence to put them in same basket is like sending a Kafir to paradise. Just as Kafir doesn’t belong to paradise these don’t two sets do not belong in the same category.

21.0 – Unacademic, Abusive, Insulting Language And Deobandi Mastership:

(i) In the beginning I advised readers to be paitent about bad language and also stated I have a very good reason. Throughout I have used words about Mufti Zameel ar-Rahman and other Deobandi scholars as, Dajjal, Khohta, Shaytan, Dalal, Kameena, Bad-Damagh, Lanti, Firawn, and even went FAR as to use Kutta, Harami. Why I used such language? It was employed as a tool to convey, hard hitting, shock and awe dispensing, and truth revealing lesson about how game of DICTIONARY, DICTIONARY can make obvious common parlance words of disrespect and insult as harmless. In this vain I will in coming sections proceed and present dictionary meaning of words which readers might have assumed I employed in common parlance meanings which denote insult and abuse. (ii) Mind you the art of Halaling abuse with help of dictionaries; putting spins on insults, disrespect, and degrading language is copyrighted practice of Deobandi scholarship. They mastered this ignoble and despicable practice by playing word game I call, DICTIONARY, DICTIONARY. I am no way as capable as they are. They have 200 years worth of experience in doing this and I am just coming out of my shell. I have watched and been learnt by Deobandi experts hence I will demonstrate some skill while engaging in this ignoble evil Sunnah Deobandi senior scholarship originated.

21.1 - Playing Dictionary Game To Civiliz Common Parlance Percieved Insults:

(i) Dajjal in Urdu means, liar; one who conceals truth and it is in this meaning I used it, here. (ii) Khohta is a Punjabi word and in Punjabi it is used in same meaning as Urdu word Gadha, in English, DONKEY. In Urdu/Punjabi idiom word Gadha/Khohta is used to mean, NADAAN (immature), here. (iii) Shaytan when it is used in Urdu as SIFT (attribute) it means, rebel, misguided, mischievous, tribulation-monger, here. (iv) Dalal in common parlance in Urdu and English would mean pimp but I did not use it in this meaning. Dalal in Urdu is used in meaning, one who seals/makes the deal i.e. broker, here. (v) Kameena in Urdu common parlance is used to mean degenerate but in Urdu it also means Ocha. Ocha means shallow, and it is in this meaning I used Kameena, here. (vi) Bad-Damagh in Urdu common parlance is used in meaning of idiot/stupid but it is also used in meaning of nazuk mizaaj meaning overly-sensitive and I employed it in this meaning, here. (vii) Lanti in Urdu common parlance means cursed but it also is used to mean bad-naseeb. In English that would mean ill-fated, unfortunate, misfortunate, here. (viii) Firawn in Urdu when used as an attribute it is used to mean disobedient (na-farmaan), rebel (baaghi), a title of king and it is in this last meaning I used Mullah Firawn i.e. Mullah-King, here. (ix) Kutta in Urdu literally means dog and when used as a description it means Kameena (degenerate), Ghulam (slave), Zaleel (disgraced, degenerate). I used it in meaning of Ghulam, here. (x) Harami in common parlance is go to insult and it means bastard but in Urdu it is also used in meaning of Shareer (mischievous, mischief-monger i.e. trouble-maker). It was in this last meaning I used word Harami, here.

21.2 – Truth About Language I Employed, Dictionary Meanings Do Not Change Reality:

(i) I personally make no excuse admitting about the type of language I employed in common parlance is unacceptable and some words such as Dalal, Kutta, Harami are outrageously insulting/abusive. Any Urdu speaker or even Punjabi speaker will be able to tell you this. Words I have used are exclusively used to insult, degrade, disrespect and belittle regardless how I have spinned their usage with the help of dictionary. Everyone speaking Urdu knows these words have no civilized usage. No intelligent, educated, and self respecting individual would allow such words to be used about them without some type of reaction regardless of what dictionaries record. (ii) Taqwiyat ul-Iman’s phrase mar kar mitti mein milnay wala (one whom is to die and mix into dust) is no different when compared to language I have employed. You can Halal it with dictionary strength and to be honest I didn’t encounter a abusive word which I couldn’t civilize with aid of dictionary and that is telling you something. (iii) You might have assumed Muhammed Ali is exagerating. I introduce you to nuclear options, MADAR CHOD. In Urdu and in English phrase used too commonly to insult and abuse someone through their mother. In Urdu it is MADAR CH*D and in English it literally means MOTHER F*CKER. In dictionary you will see one of its meaning is SHAREER which means mischievous and mischief-monger, here. How FAR is calling someone TROUBLE-MAKER compared to calling someone MOTHER F*CKER in Urdu and English? You be the judge. Would it not possible to civilize on dictionary strength lesser abusive words such as mar kar mitti mein milnay wala (one whom is to die and mix into dust)? (iv) Most obvious, apparent, clear, undeniable words of abuse, insult … can be civilized on strength of dictionaries. Words Shaykh Ismail Dehalvi used i.e. mar kar mitti mein milnay wala in Urdu are obvious, apparent, clear, undeniable expression of insult and abuse. Deobandi scholarship on back of dictionaries is arguing nothing wrong was written by Shaykh Ismail Dehalvi. (v) Where will the rabbit hole end? What IF Shia employ abusive language about Abur Bakr (Allah be pleased with him) and on back of Urdu dictionaries civilize their abuse? Will you than believe them? What IF someone resorted to MADAR CH*D Shaykh Thanvi and used it in meaning of SHAREER? Surrender your evil methodology of making Taweel of insult, abuse, disrespect before consequences of this evil Sunnah originated by your senior scholarship becomes too monstrous to even Taweel making Kafireen to bare. (vi) We Muslims make no Taweel nor accept Taweel of Akbar (major) or Asghar (minor) abuse. Especially not when the intended target is Prophets, Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and his Companions. We only seek repentance and that you desist and cease.

21.3 - True Objective In Using Percieved In Common Parlance Insulting Langugage:

There were three reasons why I employed such language: (i) To demonstrate and expose Deobandi scholarship’s double standard. Mufti Zameel ar-Rahman and Deobandis who speak Urdu without consulting a dictionary will judge me as criminal on basis of common parlance (i.e. Urf Aam). When Prophet (sallallahu alayhi wa aalihi was’sallam) is insulted in common parlance by Deobandi senior scholarship Deobandis present Taweels with aid of dictionaries and than expect the Muslims to accept what they have invented. (ii) To demonstrate that even most obvious, apparent, clear, undeniably abusive words and language with aid of dictionaries can be civilised and presented as IF nothing bad was written. Deobandi scholarship has taken upon themselves to civilize and invent ingenious excuses to civilize insulting language used against Prophet (sallallahu alayhi wa aalihi was’sallam) by Shaykh Ismail Dehalvi, Shaykh Ashraf Ali Thanvi, and Shaykh Khalil Ahmad Saharanpuri. (iii) To demonstrate beyond shadow of doubt regardless what Taweels I present inate sense in every native Urdu speaker will tell him/her IF Taweel was intended meaning or most obvious natural apparent literal meaning to smack one’s understanding was intended. (iv) To demonstrate regardless how I attempt to justify no one would accept Taweels presented in defence as valid. Yet somehow the Kafireen expect the Muslims to buy their lies and distortions.

22.0 – Nominating Meanings OF Words In Insult Is Not End All Solution:

(i) No matter how I persist and insist insults I have directed toward Mufti Zameel ar-Rahman were in these dictionary meanings no one will accept such an excuse. Why? There is unpsoken rule and agreement; nominating meanings of words in phrases where obvious understood meaning is insult/disrespect; is not enough to remove insult and objection. Any Deobandi commoner or Mullah who deems this as acceptable should demonstrate his/her commitment by declaring to their Abba Ji, Deobandi Masjid’s Mullah, and his Deobandi teachers in which meaning he/she will be using the words and than unleash some of exotic words. Such as Harami, Kutta, Dalal, and constantly remind we believe because we have nominated a meaning these words are not insulting, or not as bad as you have understood. Act on this and you will get your just dues very quickly. (ii) I was saying: Nominating special meaning to words in phrases which in common parlance denote insult in an attempt to lead away from obvious insulting insinuations is not a norm nor tolerated practice in general daily dealings nor in Shar’ri legalism. Deobandis nominating a special meaning for phrase mar kar mitti mein milnay wala wala (one whom is to die and mix into dust) does nothing to change, remove obvious insult/disrespect and hence it and author will not warrant a tolerant Shar’ri ruling.

23.0 - Minor Harmless Changes In Taqwiyat ul-Iman’s Passage In Discussion:

In statement mar kar mitti mein milnay wala end of paragraph wording has been changed. I have encountered three variations: (i) “ … banda hi banda heh.” Asad Book Depot, here. Maktaba Nadvia, here. (ii) “ … banda banda hi heh.” Dar Salafiyyah, here. (iii) “ … banda hi heh.”  Maktaba Thanvi Deoband, here. Bayt ul-Quran, here. These alterations are inconsequential because they all convey meaning that human is human despite-all. Another variation is: (i) “Phir mar kar Ilah nahin huwa banda hi heh.” Markaz Dawat Wal Irshad, here. This is only version which has this wording. (ii) “Phir mar kar khuda nahin ban gaya” Maktaba Thanvi Deoband, here. Once again both convey the same meaning (i.e. than after death human has not become an Ilah/god but remains human) just different way of conveying same.

23.1 Revealing Major Problematic Distortions In Taqwiyat ul-Iman:

I present to you three Urdu versions of Taqwiyat ul-Iman with three quotes and supporting evidence and some English versions. (i) Version ends on jo na kabi maray (one that does not die😞 ”Meaning, I will one day die (and) mix into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die. From this Hadith (we) learn, do not prostrate to any living, to to any dead, nor to any grave, or a (holy) place because …" This version is supported by Dar Salafiyyah, here. Asad Book Depot, here. Maktaba Nadvia, here. Maktaba Naeemia, here. Maktaba Salfiyya, here. (ii) Version which has na kabi kam howay (nor one that reduces) at the end of na kabi maray (one that does not die😞 ”Meaning, I will one day die (and) mix into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die nor is ever to reduce (na kabi maray na kabi kam howay). From this Hadith (we) learn, do not prostrate to any living, to to any dead, nor to any grave, or a (holy) place because …" This version has three prints supporting it. Shama Book agency, here. Maktaba Thanvi Deoband, here. Bayt ul-Quran, here. (iii) Version which completely distorts what was in original stating: “Meaning one or another day I will die and sleep in the bosom/lap of grave than I will not be deserving of prostration.” This is supported by Markaz Dawat Wal Irshad, here. Shaykh ul-Islam Academy, here. (iv) English version printed by Royal Asiatic Society in 1852: “Then I came to the Prophet and told him that the people of Herat worship their chief, and you are then most worthy of being worshipped. His Highness said to me, ‘Will you prostrate at my grave, IF you pass by it?’ I said, ‘No.’ Then, he said, ‘Do not worship me.’” The Proophet meant, that one day he would die, and return to the dust; and could not therefore be worthy of worship, and …” [Ref: Taqwiyat ul-Iman, Pages 362/362, here, 53/54, here, Translation by Mir Shahamat.] (v) “At this the Prophet (peace be upon him) said: “Then you must not do this too!” By this the Prophet (peace be upon him) meant to convey it to the people that the day would come when he (peace be upon him) would pass away and have an eternal sleep in the grave and then he (peace be upon him) would not be worthy of such prostrations.” [Ref: Taqwiyat ul-Iman, Page 74, here, here.]

23.2 – Taqwiyat ul-Iman An Evolving Text, Amendments, Omissions, Insertions Continue:

(i) I just recalled another alteration which was mentioned, here. Taqwiyat ul-Iman’s Maktaba Khalil version records, Muslims will fall into Shirk (Shirk mein parr’h jawen gay), here/here. Maktaba Naeemia version records Shirk mein bar’h jawen gay (will advance into Shirk), here. One insinuates WILL FALL and other denotes HAVING ALREADY FALLEN INTO SHIRK WILL ADVANCE FURTHER INTO SHIRK. (ii) Maktaba Khalil’s version in FOOTNOTE indicates that author has mentioned notions entertained about various idols and deities by idol-worshipers and Ahlu Ush-Shirk (people of polytheism). Which was indication contents have been omitted out of Maktaba Khalil’s print and when I checked Maktaba Naeemia’s version this was confirmed, here. (iii) In the same two versions Maktaba Naeemia states: “Aksar paranay baap daday MUSHRIK JAHIL guzray hen (majority of olden fathers and grandfathers were polytheist ignorants).” In Maktaba Khalil version has slight change: “Aksar paranay baap daday JAHIL MUSHRIK guzray hen (mority of olden fathers grandfathers were ignorant polytheists.” This change in order of words does not distort the conveyed meaning.

23.3 - Taqwiyat ul-Iman Its Gradual Evolution, Fears, And Our Responsibility:

(i) I have highlighted evolution Taqwiyat ul-Iman has been subjected to by looking into just two paragraph which I had chance to compare. It would not be wrong to say that every new print of Taqwiyat ul-Iman introduces public to new changes. It contains omissions, additions, alterations, and deletions which publisher, or person ordering print desires. IF this ignoble practice of changing Taqwiyat ul-Iman at every print continues than I am afraid in an 100 year our great-grand-children will look into Taqwiyat ul-Iman and will not FIND contents which caused the Muslim scholarship to rise against Shaykh Dehalvi and his supporters. (ii) Deobandis are re-writing and changing history and it is upon us to hold them accountable and pass on what has been done by Deobandis so our descendants can recognize the enemies in their midst. Failure in this regard will only result researchers will accuse and arrive to conclusion Muslim enmity against Deobandism and Deobandi Mullahism had no truth to it. (iii) Taqwiyat ul-Iman is an evolving text. In some cases Deobandis and Wahhabis have been shamelessly distorting contents of original Taqwiyat ul-Iman to lessen crimes of Shaykh Dehalvi and in other changes are less meaningful but alterations none the less. (vi) Mullah Zameel moaned about Shaykh Abu Hasan distorting Taqwiyat ul-Iman which in reality is not the case. Now we will see IF he has GALL to target Mullah Sajid Khan and other Deo-band’s (i.e. demon-group) minions involved in introducing changes to Taqwiyat ul-Iman enabling plausible deniability and contents of Taqwiyat ul-Iman less concrete.

24.0 – Turning Shirk/Insult Away From Apparent According To Shaykh Dehalvi:

(i) Followers of Shaykh Dehalvi have spent their entire lives suggesting FAR-FETCHED meanings of what Shaykh Dehalvi wrote but the man, the criminal, and Shaytan incarnate lived according to literalism principle: “Yes, IF he says, O Allah give me something for sake of Shaykh Abdul Qadir than it is correct/right. Meaning one should not utter such a word from which reeks stench of Shirk or disrespect. He is so magnificent and He is such an independent/unNeedy King that to hold accountable on a single point/deed and to reward on account of a single point/deed is His merit only. And this matter is completely senseless that (someone) apparently utters word of disrespect and than some other meaning is understood. There are many other ocasions in which one can speak in riddle and hidden-speech. What is there need for such (speech) in regards to Allah (subhanahu wa ta’ala).” [Ref: Taqwiyat ul-Iman, Shama Book Agency, Page75, here.] Shaykh Dehalvi deems it senseless to resort to suggesting FAR-FETCHED meanings to words which obviously/apparently denote insult and disrespect. (ii) In this light I once again bring to your attention words of Shaykh Dehalvi in which he wrote that Prophet (sallallahu alayhi wa aalihi was’sallam) said:“… joh too guzray meri Qabr par, kia Sajdah karay, to usko kaha mein nay, nahin, farmaya to, mat karo. Yehni mein bi aik din mar kar mitti mein milnay wala hoon, to kab Sajdah kay layk hoon …“ [Ref: Taqwiyat ul-Iman, page 88, Urdu] “… if you were to pass on (par) my grave, would you prostrate yourself before it? I said to Usko/him: No. He then said: Do not do so. Meaning, I will one day die (and) mix into dust (after decay). Hence how am I deserving of prostration!" [Ref: Taqwiyat ul-Iman, page 88, Urdu] Prophet (sallallahu alayhi wa aalihi was’sallam) did not utter these words but Shaykh Ismail Dehalvi did use this language about Prophet (sallallahu alayhi wa aalihi was’sallam). Who will continue to go against Shaykh Dehalvi’s words and resort to presenting FAR-FETCHED meanings to OBVIOUS, CLEAR, APPARENT, EXPLICIT language insulting the Messenger (sallallahu alayhi wa aalihi was’sallam)? (iii) Stop behaving as a Desi Kohta and stop with FAR-FETCHED meanings. Shaykh Dehalvi wanted readers to read Taqwiyat ul-Iman and other books in literal sense. In literal sense everyone including Deobandi scholarship agrees literalism is indeed insulting and disrespecting the Messenger (sallallahu alayhi wa aalihi was’sallam) which is why Deobandi scholarship is engaged in presenting FAR-FETCHED interpretations of clear Kufr.

25.0 – A Closer Look Into Mar Kar Mitti Mein Milnay Wala Text:

(i) Mullah Zameel ar-Rahman used Maktaba Naeemia’s Urdu version of Taqwiyat ul-Iman: “He then said: Do not do so.” Meaning, I will one day die (and) mix into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die (na kabi maray). From this Hadith (we) learn, do not prostrate to any living, to to any dead, nor to any grave, or a (holy) place because …" [Ref: Taqwiyat ul-Iman, page 88, Urdu] Maktaba Naeemia’s version relied on a source which had expunged words na kabi maray na kabi kam howay (not one that die nor is ever to reduce) and these words existed in original Taqwiyat ul-Iman as demonstrated by Shama Book Agency version: “He then said: Do not do so. ”Meaning, I will one day die (and) mix into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die nor is ever to reduce (na kabi maray na kabi kam howay). From this Hadith (we) learn, do not prostrate to any living, to to any dead, nor to any grave, or a (holy) place because …"  [Ref: Taqwiyat ul-Iman, Page 81, here, Shama Book Angency.] Word ka’m (i.e. to reduce) in Feroz ul-Lughat, Page1026, here, dictionary also means tho’rra (i.e. a little) and with it shares related words. Kam howay is old Urdu expression whose modern equivalent is kam ho (to reduce). In Farhang Asifia, Volume 3, Page 554 records entry on kam (less). On Page 555, here, closest expression to kam howay/ho is kam hona. Both entries share same meanings as Feroz ul-Lughat. Despite the dictionary meanings Shaykh Dehalvi used na kabi kam howay (does not every reduce) to mean does not ever decomposes but I will go along with literal apparent common parlance meaning of kam howay.  This leads to question why were the words removed?

25.1 – Answering Why Words Na Kabi Kam Howay Were Removed:

(i) What is correlation between saying Prophet (sallallahu alayhi wa aalihi was’sallam) is mar kar mitti mein milnay walay (one whom is to die and mix into dust) and between  Allah (subhanahu wa ta’ala)  the One na kabi maray na kabi kam howay (is not ever to dies nor is ever to reduce)? (ii) All living matter with exception of Prophets; death causes their bodies do decompose. They decompose and mix into dust as dust but for that to happen another thing also has to happen to body and that is deceased’s body must reduce in shape, size, and weight. This establishes both phrase; mitti mein milna (to mix into dust) and kam hona/howay (to reduce) are connected with each other; I would say these two phrases have been used to convey same meanings. (iii) Taqiwyat ul-Iman’s words: (1) “… mein bi aik din mar kar mitti mein milnay wala hoon (I will too one day die and mix into dust) …” V.S. Mein bi aik din mar kar kabi kam honay wala hoon (I will too one day die and reduce). (2) “… na kabi maray na kabi kam howay (is not ever die nor is ever to reduces) …” V.S. Na kabi maray na kabi mitti mein milay (is not ever die nor is ever to mix into dust). Words mitti mein milna (to mix into dust) and kam howay (to reduce) in the above quote explain each other hence interchangable as demonstrated: “He then said: Do not do so. ”Meaning, I will one day die (and) reduce (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die nor one that mixes into dust."  (iv) In conclusion words na kabi maray na kabi kam howay (is not ever to die nor is ever to reduce) were expunged from earliest Taqwiyat ul-Iman prints because these establish phrase mar kar mitti mein milnay wala walay (one whom is to die and mix into dust) is upon its literal meanings. I will explain.

25.2 - Taweel Fraud Exposed With Shaykh Dehalvi’s And Taqwiyat ul-Iman’s Help:

Shaykh Dehalvi wrote: “He then said: Do not do so. ”Meaning, I will one day die (and) mix into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die nor is ever to reduce (na kabi maray na kabi kam howay). From this Hadith (we) learn, do not prostrate to any living, to to any dead, nor to any grave, or a (holy) place because …"  [Ref: Taqwiyat ul-Iman, Page 81, here, Shama Book Angency.] I will be speaking in language of Taqwiyat ul-Iman and will apply its logic and principle to demonstrate phrase mar kar mitti mein milnay wala (one whom is to die and mix into dust) is upon its apparent,literal meanings through question and answer. (i) Who IS derserving of prostration? Prostration is only due to the One being who does not die nor one that reduces. Who is that being? Allah (subhanahu wa ta’ala)! Why is He deserving of prostration? He will not die and mix into dust (hence will NOT reduce thus deserving of prostration). (ii) Who is NOT deserving of prostration? One whom dies and reduces. Who is that being according to Shaykh Dehalvi and Taqwiyat ul-Iman’s passage? Prophet (sallallahu alayhi wa aalihi was’sallam). Why is he NOT derserving of prostration? He will die and mixt into dust (hence reduce thus NOT deserving of prostration). (iii) The key which establishes beyond argument phrase mar kar mitti mein milnay wala (one whom is to die and mix into dust) is upon its literal apparent meaning is na kabi maray na kabi kam howay (is not ever to dies nor is ever to reduce). This phrase serves as a and was issued as a principle: “… Sajdah to ussi pak zaat ko heh, ke’h na kabi maray na kabi kam howay (… prostration is only due to Holy Being one that does not die nor is ever to reduce).” (iv) Dying and mixing into dust as dust is connected with dying and reducing. According to logic and principle of Shaykh Dehalvi in Taqwiyat ul-Iman death and reduction than mixing into dust is reason due to which prostration to Prophet (sallallahu alayhi wa aalihi was’sallam) is not legitimate. Prostration is legitimate right of Allah (subhanahu wa ta’ala) because He does not die and mix into dust through reduction/decomposition. This establishes Shaykh Dehalvi intended literal obvious meanings of phrase mar kar mitti mein milnay wala (one whom is to die and mix into dust) and not dictionary meanings. (v) This was FINAL nail in the head of KAFIR.

26.0 - Establishing Shaykh Dehalvi’s Intent To Insult The Messenger OF Allah:

(i) Shaykh Dehalvi used following words about Prophet (sallallahu alayhi wa aalihi was’sallam😞 “… mein bi aik din mar kar mitti mein milnay wala hoon (I will too one day die and mix into dust) …” He could have used same mar kar mitti mein milnay wala expression for Allah (subhanahu wa ta’ala) to keep in with the ongoing contextual theme of death and decay. Meaning: Prostration is only due to Allah (subhanahu wa ta’ala) because He does not mar kar mitti mein milnay wala (one whom is to die and mix into dust). Shaykh Dehalvi realized words he used were inappropriate hence he did not use same for Allah (subhanahu wa ta’ala). Instead he used more respectful and appropriate tone of language:“… na kabi maray na kabi kam howay (is not ever die nor is ever to reduce) …” (ii) Alternatively Shaykh Dehalvi also could have used tone of na kabi maray ka kabi kam howay (is not ever die nor is ever to reduces) when writing regarding Prophet (sallallahu alayhi wa aalihi was’sallam) instead of mein bi aik din mar kar kam honay wala hoon (I will too one day die and mix into dust). Meaning he could have wrote regarding Prophet (sallallahu alayhi wa aalihi was’sallam😞 Mein bi aik din mar kar kabi kam honay wala hoon (I will too one day die and reduce). (iii) The switch in language indicates Shaykh Dehalvi noticed tone of language, mar kar mitti mein milnay wala (one whom is to die and mix into dust) is harsh and inappropriate hence when writing about Allah (subhanahu wa ta’ala) Shaykh Dehalvi changed disrespectful tone of language. This demonstrates Shaykh Dehalvi with intent used disrespectful langauge in regards to Prophet (sallallahu alayhi wa aalihi was’sallam) which he did not deem appropriate for Allah (subhanahu wa ta’ala).

27.0 - Hypocrites And Disbelievers OF Old And Modern World Not Too Far Apart:

(i) “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is guided.” [Ref: Q16:125] (ii) Allah (subhanahu wa ta’ala) says about Munafiqeen of old: “And those (hypocrites) who took for themselves a mosque for causing harm and disbelief and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, "We intended only the best." And Allah testifies that indeed they are liars.” [Ref:9:107] Hypocrites of old erected a Masjid but the modern ones raised a Madrassa in Deoband with same evil objectives. (iii) Allah (subhanahu wa ta’ala) says:“The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them (accordingly). Indeed, the hypocrites - it is they who are the defiantly disobedient.” [Ref: Q9:67] “And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by falsehood to invalidate thereby the truth, and have taken My verses and that of which they are warned in ridicule.” [Ref: Q18:56] The spawns evil have contributed strife, edicts of Kufr/Shirk against Muslims, insulted the Messenger (sallallahu alayhi wa aalihi was’sallam), and said Madrassa has produced professional hypocrites to defend insults hurled at the Messenger (sallallahu alayhi wa aalihi was’sallam). (iv) Allah (subhanahu wa ta’ala) intructs the beleivers to not to use words in regards to Prophet (sallallahu alayhi wa aalihi was’sallam) which can be misconstrued by insult him: "O believers say not (to the Messenger): word raina (i.e. consider us), but say unzurna (i.e. look upon us); and listen (to him): For those disbelievers there is a grievous punishment." [Ref: Q2:104] Words which is abusive by default have greater prohibition because rule of Fiqh is IF lower is prohibited than anything greater than lowest degree is also prohibited. (v) The Munafiqeen of old excused their mocking and insulting the Messenger (sallallahu alayhi wa aalihi was’sallam) saying: “And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allah and His verses and His messenger that you were mocking?" [Ref: Q9:65] The Deobandis have invented new excuse to legitimize their OBVIOUS insults hurled toward the Messenger: It doesn’t mean that dictionary has another meaning of this word. Halaling the abuse by playing DICTIONARY DICTIONARY game. (vi) Allah (subhanahu wa ta’ala) has stated: “And already were messengers ridiculed before you, but those who mocked them were enveloped by that which they used to ridicule.”  [Ref: Q6:10] True are words of my Lord. They mocked and insulted the Messenger (sallallahu alayhi wa aalihi was’sallam), and the Kafireen made excuses but Allah (subhanahu wa ta’ala) enveloped them in their own insults. (vii) “Indeed, those who disbelieve will be addressed, "The hatred of Allah for you was greater than your hatred of yourselves when you were invited to faith, but you refused."  [Ref: Q40:10]“And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that upon which we found our fathers." Even if satan was inviting them to the punishment of the blaze?” [Ref: Q31:21] “Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze.” [Ref: Q35:6]

Wama alayna il-lal balagh ul-mubeen.
Muhammed Ali Razavi.

Edited %s %s بجے by MuhammedAli

[MuhammedAli]

Bump.