Yes, I understand this matter.
It seems Dorood in Urdu has an certain definition that I do not know it, but I want to say the word Dorood درود itself (and not Islamic concept of Durood) has contexual meanings, when a Persian, even a Zartoshtian says "Durood", obviously it means hello or good wishes and not a negative meaning. This Dorood is not a post-Ghazali or new meaning, it is an ancient positive term.
So, I cannot understand this part of the book :
"Ironically, the muslim is told to send durood on the exalted Prophet. The Persian word Durood is non-Quranic and it means, to cut off something from its root!" Noticed malice?"
- When a person use the word Durood, intentionally or unintionally, he want to respect to another person. So, this context indicates the meaning of Durood as a positive word such as Salaam or other good terms and not to cut off.
Even historically, by default basic meaning of Durood is not "to cut off something from its root", Drootan (i.e. to cut) and Drod (i.e. good whishes, health etc) were two deifferent words which later both became dorood. Actually by default Dorood has positive meaning.
So, the statement «Dorood is Persian word meaning 'cutting off from the root'. This term was maliciously introduce be Ajami imams» can be slightly modified.
a few of my humble suggestions:
1- I find some things in the book The true history and false beliefs that I think can be edited. For example, spelling of Persian names :
Sherovia > Sheerooye
Khusro Parwaiz > Khosro Parweez
Kisra > Kasra
Faris > Faars or Paars
Yazdjard and Yazdgard > Yazdgerd
Nawshervan > Anoosheravaan or Anooshirvaan
Hormuz > Hormoz
Harmuzan > Hormozan
Feroz and Firoz > Feerooz or Peerooz
Rustam > Rostam
Kaleeni > Koleini
2- I think Ajami is not a respectful Arabic term (because of its basic meaning) and the statement «Ajamis (Persians)..» is not fair/just in an impartial book.
Thank you my teacher.🌹