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Taqwiyat ul-Iman - Shaykh Dehalvi Wrote Prophet Said: One Day I Will Die And Mingle Into Dust.


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Taqwiyat ul-Iman - Shaykh Dehalvi Wrote Prophet Said: One Day I Will Die And Mingle Into Dust.

Introduction:

Shaykh Ismail Dehalvi wrote many repugnant statements where he is insulting the Prophet (sallallahu alayhi wa aalihi was’sallam) and Awliyah of Allah (subhanahu wa ta’ala). And his style of hurling abuse and insults at the Prophets and Awliyah of Ummah in garb of protecting/promoting Tawheed is a trade mark of Deobandi and Wahhabi scholarship of subcontinent and anyone who is influenced by Shaykh Ismail Dehalvi. Here in this article I will mainly discuss one such statement – where he made Prophet (sallallahu alayhi wa aalihi was’sallam) lie by making him say, mein bi aik din mar kar mitti mein milnay wala hoon, which literally translates to, one day I will die [and] mingle/mix within dust. This article will provide linguistic, idiomatic, contextual usage of, mitti mein milna/milnay, and demonstrate how each changes the meaning of words. In addition to this other bits and bobs relating to Shaykh Ismail Dehalvi’s quoted content also will be addressed.

1.0 - Controversial And Kufri Statement Subject Of Dispute:

Shaykh Ismail Dehalvi writes in his Taqwiyat ul-Iman: “ … 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, na kabi kam howay. 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 81, Urdu] Hadith employed by Shaykh Ismail Dehalvi has already been translated into English and I will employ online English translation but make changes where needed to reflect Urdu peculiarities in translation added by Shaykh Ismail Dehalvi in translation of Hadith: “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) integrate into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die nor reduce. 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, Urdu]

1.1 - Translations Of Ahadith Referenced In Taqwiyat ul-Iman By Shaykh Dehalvi:

“Narrated Qays Ibn Sa'd: I went to al-Hirah and 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 have most right, Messenger of Allah, to have (people) prostrating themselves before you. He said: Tell me , if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by Allah.” [Ref: Abu Dawud, B11, H2135, here.]Qais Ibn Sa'd said: I went to al-Hira and saw them prostrating themselves before a satrap of theirs, so I said, “God’s Messenger has most right to have prostration made before him.” When I came to God’s Messenger I said, “I went to al-Hira and saw them prostrating themselves before a satrap of theirs, but you have most right to have people prostrating themselves before you.” He replied, “Tell me; if you were to pass my grave, would you prostrate yourself before it?” Then when I said that I would not, he replied, “None of you must do it. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to the husbands by God.” Abu Dawud transmitted it, and Ahmad transmitted it on the authority of Mu'adh b. Jabal.” [Ref: Mishkat, B13, H183, here.]

2.0 - Usage Of Tum/You In Urdu And When Its Usage Denotes Disrespect:

(i) Tum in Urdu is used when age of speaker and addressed are of similar age, or there is similarity in social standing. Such usage would not denote insult, nor disrespect. Son using tum/you for his father, or mother, or seniors, or a student using tum/you for teachers, or Madrassa Talib ul-Ilm, or Mureed employing tum/you for Shaykh even IF there is similarity of age is and would be deemed disrespectful by anyone aware of culture of subcontinent and Urdu language. The only known exception to this is usage is use of TUM/you poetical verses. In ordinary daily life addressing Prophet (sallallahu alayhi wa aalihi was’sallam) with tum/you would be disrespectful and this is translation of Hadith not a poem. (ii) In English we do not have ‘you’ of respect but in Urdu there is you of respect and numbers – meaning aap/you. Similar to Arabic in English when a Mureed says to his Shaykh: Shaykh you said this. Than you would be translated according to his standing – meaning aap/you. Same word you IF used for someone younger than me or lower in social standing would be translated to tum/you. Similarly to Arabic how you is translated in Urdu depending upon personality, age, social standing in the same way Arabic anta is to be translated in Urdu. IF a person of lower standing addresses a senior in age, or senior social standing, or senior in knowledge, or senior in spiritual rank with tum/you it is seen as sign of bad manners and disrespect.

2.1 – Shaykh Ismail Dehalvi’s Translation Of Hadith Is Disrespectful:

Shaykh Ismail Dehalvi translated anta as in “… lahum fa’anta ahaqqu …” to mean tum/you: “… 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 …” Without getting into technicalities of Arabic grammar it should be noted anta should have been translated to aap/you. Miskhat ul-Masabih translated by Ghayr Muqallid Abu Uns Muhammad Sarwar Gohar and published with Tehqeeq & Takhreej of Shaykh Zubayr Ali translated anta to respectful aap: “… Sajdah kartay dekha, aap ziyada haqdar hen ke’h aap (i.e. saw them prostrate, you/aap are more deserving) …” [Ref: Mishkat ul-Masabih, by Abu Uns Muhammad Sarwar Gohar, Vol2, Page235, here.] Furthermore Deobandi published Sharh of Mishkat ul-Masabih has following translation: “Lihaza aap (sallallahu alayhi wa aalihi was’sallam) is kay ziyada mustahaq hen (i.e. therefore you/app are more deserving of this )…” [Ref: Mazhar e Haq Sharh Mishkat ul-Masabih, by Muhammad Qutb ad-Din Khan Dehalvi, Vol3, Page271, here.] I have limited myself to only just two examples of translation IF there is need I will demonstrate with many more examples from Deobandi and Ghayr-Muqallid scholarship that anta in this context and when it is in context of esteemed personality than it should be translated to respectful aap/you instead of disrespectful tum/you.

2.2 - Usage Of Usko/Him: - Contexts Where These Denote Disrespect:

(i) Similar to usage of tum/you usage of usko/him depending upon for whom it is used for establishes bad manners and disrespect. Shaykh Ismail Dehalvi translated the Hadith in manner in which companion is allegedly using usko/him to make referrence to Prophet (sallallahu alayhi wa aalihi was’sallam). I cannot comprehend a common and sane individual using usko/him while referencing Prophet (sallallahu alayhi wa aalihi was’sallam) and denoting that a companion of Prophet (sallallahu alayhi wa aalihi was’sallam) employed such insulting tone is serious enough to blow any reader’s mind whose Urdu, subcontinent culture, sense of morality and good manners is intact. This usko similar to tum/you is used by equals for each other, or used by a senior for junior in age, standing, knowledge etc. IF a junior uses for a senior, or child uses for parents, or a similar aged student for teacher, or Mureed for his Shaykh – in all these cases usage of usko denotes disrespect. And speaker does not have respect for one whom he is addressing with usko. (ii) Seemingly Shaykh Ismail Dehalvi has made a companion use the problematic words, tum/you and usko/him. He is insinuating that companions of Prophet (sallallahu alayhi wa aalihi was’sallam) did not honour and respect him as an esteemed person but instead they treated him like a man themselves. His translation of tum/you, and usko/him also teaches something to its readers: This is how the companion of Prophet (sallallahu alayhi wa aalihi was’sallam) addressed him with tum/you and usko/him of equality/lesser-ness and it is acceptable to employ such language for Prophet (sallallahu alayhi wa aalihi was’sallam) which insinuates lack of love and respect of Prophet (sallallahu alayhi wa aalihi was’sallam).

3.0 - Shaykh Ismail Dehalvi’s Kind Of Insinuates Walking Over My Grave:

(i) Shaykh Ismail Dehavli’s translation is: “…so farmaya muj ko bala khayal too kar, jo too guzray meri Qabr par, kia Sajdah karay, to usko kaha mein nay, nahin, farmaya to, mat karo …” A Deobandi employed Shaykh Ismail Dehalvi’s usage of words par (on/onto) and guzray (travel/pass) to reason his point of view that grave of Prophet (sallallahu alayhi wa aalihi was’sallam) was extremely low/level to ground that people could walk over it. I consulted a scholar with regards to translation and he said translation of Shaykh Ismail Dehalvi is not blameworthy but application by Deobandi Shaykh is blameworthy and Shaykh Ismail Dehalvi is not to be blamed. He said the wording does denote meaning of walking by the grave. (ii) Years ago when I raised this point against a Deobandi and he attempted to justify Deobandi Shaykh’s point by arguing: “Par means on as in, kis par (on what), and with combination of guzray wording of Shaykh Ismail Dehalvi par could also mean over. IF it was said, mein guzra in ki sarrak par say, it would mean, I travelled over their road. IF it is said, jo too guzray meri sarrak par, this would mean, that IF you pass over/on my road. What I am establishing is that in Urdu, jo too guzray meri Qabr/Sarrak par, denotes meaning of walking on road, on grave, over grave, over road. Translation of bold part would be, that IF you travel over my grave, or that IF you travel on my grave. You cannot walk on something without being over it.” This is roughly what he used to defend Deobandi Shaykh’s position. Once again I will point out here the translation isn’t an issue the application by said Deobandi Shaykh is. (iii) As said earlier based on words, “… jo too guzray meri qabr par …”, Deobandi Shaykh was arguing grave of Prophet (sallallahu alayhi wa aalihi was’sallam) was low enough to walk over. And indirectly insinuated that Prophet (sallallahu alayhi wa aalihi was’sallam) was absolutely OK with people walking over his blessed resting place. He argued Shaykh Ismail Dehalvi's wording also conveys that Prophet (sallallahu alayhi wa aalihi was’sallam) wanted companions to not to overly respect him after his death as walking over the grave would insinuate but IF need be walk over my grave.

4.0 - Insult And Disrespect Of Prophet Is Not Accidental Rather Deliberate:

(i) Anyone who speaks Urdu and has lived in culture of Indian subcontinent will be aware usage of tum and uko are not accidental. As a child in subcontinent culture before entering nursery you have already learnt plural form of following is of respect and for whom tum (singular; you), app (plural; you), usko (singular; him, that-one) and plural unko is to be used for. This knowledge is so innate to our language and culture that it’s like breathing. Even IF one does not speak Urdu in India, Pakistan, Bangladesh, or Afghanistan even than every native language, every dialect of Punjabi has equivalents of tum/you, aap/you, usko and unko. (ii) I am from Azad Kashmir, Mirpur. In our native Punjabi dialect called Mirpuri word toon is equivalent of tum and tusan is equivlent of aap. Equivlent of usko in Mirpuri is usni/usna/uski and respectful Urdu of this would be unneh and its equivalent is unna in Mirpuri. Point being made is these distinctions are are so imbued into our culture to assume these were out of ignorance is too much to ask. Hence usage of these words by Shaykh Ismail Dehalvi isn’t and can’t be accidental or lack of education. (iii) A similitude closer to home in Western culture is needed to put in perspective what has been written. Imagine someone in America, UK addresses his/her mother, or father by name with addition of, oye. Son saying to his father: Oye! James drop me to college. And than claims, O, I didn’t know this was disrespectful, or I didn’t mean to be disrespectful.

4.1 - Challenge -: Ask Urdu Speakers IF These Denote Disrespect And Insult:

I challenge readers whose native or mother tongue is not Urdu to approach any Urdu speaker and enquire: What should a junior use for a senior tum or aap? Also enquire IF a junior in age, standing, knowledge, others examples I have mentioned earlier uses these words for his seniors than what is being insinuated. He has no respect for person whom the words are being used and is being disrespectful. Also enquire what are implications of using tum, or usko when these words are used by Ummati for Prophet (sallallahu alayhi wa aalihi was’sallam), companions? IF there is a problem enquire explicitly: Does such usage by an Ummati denote disrespect/insult or politeness/love for Prophet (sallallahu alayhi wa aalihi was’sallam)? Quote the problematic translation: “ … 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.“ [Ref: Taqwiyat ul-Iman, page 81, Urdu] There is no to little chance a Urdu speaker and a Muslim who loves Prophet (sallallahu alayhi wa aalihi was’sallam) would contradict me. The only exception is a man/woman who has been programed by Shayateen to accept Kufr as Islam and one who is a Kafir.

5.0 - Shaykh Dehalvi’s Interpretation -: Mar Kar Mitti Mein Milnay Wala Hoon:

(i) At the end of quoting Hadith Shaykh Ismail Dehalvi presents his interpretation in following words: “ … 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, na kabi kam howay. 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 81, Urdu] “…Tell me, if you were to pass on (par) my grave, would you prostrate yourself before it? I said to Usko/to-him: No. He then said: Do not do so.” Meaning: I will one day die (and) integrate into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy Being one that does not die nor reduce. 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, Urdu] The questionable statement can also be translated as: “I will one day die (and) mix into dust (after decay).” There is no notable difference in meaning of these two translations nor they go against naturally conveyed meaning of Urdu. To mix and to integrate with dust said entity must decay and disintegrate hence another way of translation would be: “I will one day die (and) disintegrate into dust (after decay).” All of these translations convey natural meaning of this controversial statement of Taqwiyat ul-Iman. (ii) In English the translation looses its natural sting and insulting tone but in Urdu it is very obviously insulting and denotes humiliation.

5.1
- Prophet Said, Earth Is Forbidden To Consume To Bodies Of Prophets:

Contrary to what Shaykh Ismail Dehalvi wrote it is recorded in many Ahadith that Prophets do not decompose and mix into dust as dust: “Narrated Aws ibn Aws: The Prophet said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets.” [Ref: Abu Dawud, B3, H1042, here.] “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.] “It was narrated that Shaddad bin Aws said: “The Messenger of Allah said: ‘The best of your days is Friday. On it Adam was created, on it the Trumpet will be blown, on it all creatures will swoon. So send a great deal of peace and blessings upon me on that day, for your peace and blessings will be presented to me.’ A man said: ‘O Messenger of Allah, how will our peace and blessings be shown to you when you will have disintegrated?’ He said: ‘Allah has forbidden the earth to consume the bodies of the Prophets.’” [Ref: Ibn Majah, B5, H1085, here.] “It was narrated from Abu Darda’ that the Messenger of Allah said: “Send a great deal of blessing upon me on Fridays, for it is witnessed by the angels. No one sends blessing upon me but his blessing will be presented to me, until he finishes them.” A man said: “Even after death?” He said: “Even after death, for Allah has forbidden the earth to consume the bodies of the Prophets, so the Prophet of Allah is alive and receives provision.’” [Ref: Ibn Majah, B6, H1637, here.] We believe what the Messenger (sallallahu alayhi wa aalihi was’sallam) taught us and believe in him as he deserves to be believed and we reject disbelievers.

5.2 - Dictionary And Common Usage Of Phrase Mitti Mein Milnay:

(i) Shaykh Ismail Dehalvi used idiomatic phrase, mitti mein milnay (i.e. mix in dust), and it is important to see how these words are used in Urdu: “Mitti mein mil jana (milna) -: (i) Idiom: - To mix with dust, (ii) body/jism turning into dust, (iii) to turn away from original state, to turn bad.  Mitti mein milana -: Idiom: - To mix with dust, to annoy, to destroy, to eradicate from 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.] In addition to Feroz ul-Lughat I have also checked Jhangir ul-Lughat and in it there is only one entry related to topic: “Idiom -: Mitti mein milna -: 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.] An unknown dictionary also has entry under, mitti mein milana, it gives same meanings as Feroz ul-Lughat’s entry of, mitti mein milana: “To mix with dust, to destroy, to bury, to disintegrate, to waste.” [Ref: Unknown Dictionary, Page 533, here.] (ii) Closest entry to mitti mein milnay is in Feroz ul-Lughat as mitti mein mil jana (milna). Maulvi Feroz ud-Deen Sahib added milna (mix) in brackets. He is indicating that alternative of, mitti mein mil-jana, is, mitti mein milna. Milna and milnay are exactly the same words in meaning just milnay is plural form of milna. The other entry mitti mein milana is just a variation of same. (iii) Urdu idiom mitti mein milna/milana and it’s other variations are commonly used with connotation of degrading someone to extremely low level – to nothing. Ninety-nine point nine percentage of Urdu speakers/readers will understand these words of Shaykh Ismail Dehalvi as Maulvi Feroz Ud-Deen has: “Mitti mein mil jana (milna) -: (i) Idiom: - To mix with dust, (ii) body/jism turning into dust, (iii) to turn away from original state, to turn bad.” There are two possible exceptions, a) the grammarians, poets, b) common Urdu speaker whose has been pretty viciously coached to reconcile, mitti mein milnay wala hoon, with; will be buried in grave, with help of dictionaries. IF targetted poet/grammarian knew these words were written about Prophet (sallallahu alayhi wa aalihi was’sallam) especially IF they are educated in Islam and are familiar with sort of decorum a Muslims needs to observe in regards to Prophet (sallallahu alayhi wa aalihi was’sallam) than selling Deobandi snake oil (i.e. this is not insulting Prophet) will be impossible.

5.3 – Taqwiyat ul-Iman’s Target Audience And Well Beaten Path:

Do make note Shaykh Ismail Dehalvi wrote Taqwiyat ul-Iman to remedy alleged Shirk of over-whelming population of Muslims in subcontinent. It was than and is even to this day mass printed and distributed amongst commoners whose Urdu is at best elementary grade. And it is no where near the level to come to understanding, mitti mein milnay wala hoon, means, will be burried in grave. To investigate IF my bias is effecting my understanding I have literally presented a part of this statement to tens of Urdu speakers from Pakistan and India asking them what does it mean to them: Mein Muhammed Ali aik din mar mar mitti mein milnay wala hoon. And not one, by Allah, not one person has said it means: I Muhammed Ali will one day die and will be burried in a grave. They all said similar to meanings: I will one day die and mix with dust.

6.0 – Demonstrating Why, Mar Kar Mitti Mein Milnay Wala, Is Insulting - 01:

(i) Shaykh Ismail Dehalvi doesn’t say what he wants to say but made Prophet (sallallahu alayhi wa aalihi was’sallam) say it: “…Tell me, if you were to pass on (par) my grave, would you prostrate yourself before it? I said to Usko/to-him: No. He then said: Do not do so.” Meaning: I will one day die (and) integrate into dust (after decay). Hence how am I …" [Ref: Taqwiyat ul-Iman, page 81, Urdu] This is a sophisticated/sly way of insulting and degrading Prophet (sallallahu alayhi wa aalihi was’sallam). How? Imagine a conversation between Jahil and Shaykh Dehalvi and I as historian commenting on the event. (ii)  Jahil: Is it permissible to have sexual relationship with my beautiful daughter. Shaykh Dehalvi: Does Islam allow you to marry her? Jahil: No. Shaykh Dehalvi: Than don’t. Muhammed Ali: Meaning how can I Shaykh Ismail Dehalvi allow you to have intercourse with biological your daughter, even though I would enjoy it with my own daughter, it is Haram. (iii) What is the point of adding the underlined detail? Was this really needed? IF not what I am attempting to do? First of all I wrote that because I have intense dislike of Kafir. Aside from wanting to portray him as a pervert and as desiring incestuous sexual contact with his daughter this is sophisticated way of insulting/degrading the Shaytan without me actually directly insulting/degrading him. And without letting my hate of him out the bag in a obvious way. Shaykh Ismail Dehalvi is degrading and disrespecting Prophet (sallallahu alayhi wa aalihi was’sallam) but not too obviously. Instead of saying what he wants to say he degrades Prophet (sallallahu alayhi wa aalihi was’sallam) through him.

6.1 - Demonstrating Why, Mar Kar Mitti Mein Milnay Wala, Is Insulting- 02:

Shaykh Ismail Dehalvi made Prophet (sallallahu alayhi wa aalihi was’sallam) say: “…Tell me, if you were to pass on (par) my grave, would you prostrate yourself before it? I said to Usko/to-him: No. He then said: Do not do so.” Meaning: I will one day die (and) integrate into dust (after decay). Hence how am I deserving of prostration! Prostration is only due to Holy …" [Ref: Taqwiyat ul-Iman, page 81, Urdu] In contrast to lie which Shaykh Ismail Dehalvi made Prophet (sallallahu alayhi wa aalihi was’sallam) tell; it is recorded in Ahadith that bodies of Prophets do not decompose, decay, disintegrate, integrate as dust in to dust: The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets.” [Ref: Abu Dawud, B3, H1042, here.] Why would Shaykh Dehalvi make Prophet (sallallahu alayhi wa aalihi was’sallam) utter a lie and say something against what is recorded in authentic Ahadith? Linguistically the words Shaykh Ismail Dehalvi used, mar kar mitti mein milnay, are used to degrade and insult especially even more when words uttered have no relevance to actuality. How so? Shaykh Ismail Dehalvi you're a BASTARD. That’s how so! When a statement has no truth to it and it is a slander, and it is; lowering, belittling, challenging/negating integrity - like Dhil Khuwaisira did, or piety, or a merit than it is insult, disrespect, and slander. IF he was indeed was a BASTARD as I wrote than it would not be insult, or disrespect, or slander. Hence saying Prophet (sallallahu alayhi wa aalihi was’sallam) died, or making him say, he decomposed, disintegrated, integrated into dust as dust is insult and disrespect.

6.2 -
Demonstrating Why Words, Mar Kar Mitti Mein Milnay Wala, Is Insulting - 03:

(i) In context of a punch-up. Amr: Jabr ab tum mar kar mitti mein milnay walay ho. Meaning: Jabr you are about to die and mix within dust. Comment: This is an idiomatic reference to impending humiliation Jabr will have to face after getting knocked-out unconscious. Here literal death wasn’t meant. Similarly Shaykh Ismail Dehalvi and the world knew/knows the bodies of Prophets including Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) did not and will not decompose. Hence his use of these words linguistically are idiomatic usage denoting insult/disrespect as they were in case of Amr. (ii) Jabr: Tum kia samjay, mein aaj din mar kar mitti mein milnay wala hoon? Nahin, aaj tum mitti mein milo gay. Meaning: What did you understand/think, today I will die and mix with dust? No! Today you will mingle with dust. Comment: Again Jabr retaliated saying that Amr was of opinion that Jabr will get knocked-out and get humiliated but Jabr believes it will be Amr who will get shamed and humiliated. (iii) When the words mitti mein milna/milnay and its other variations are used but do not reflect the ground reality than they are used idiomatically and to degrade/Tazleel. And their usage by Shaykh Ismail Dehalvi also denotes insult, humiliation, and degradation of Prophet (sallallahu alayhi wa aalihi was’sallam).

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi.

Edited by MuhammedAli
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