Reason # 1 Mazoon in the Role of Mumineen’s Mother
The idea of the position of the spiritual father and mother of Mumineen is something that cannot be refuted. Da’wat kitabo have provided the bayan that Rasullullah SAW has said to Ameer al-Mumineen SA “Oh Ali, you and I are the parents of the Mumineen.” Rasullullah SAW assumed the position of the spiritual father of the faithful while Ameerul Mumineen, the wasi, was the spiritual mother. According to the bayan mubarak of the third Dai, Syedna Hatim b. Ibrahim RA in his book, Tanbih al-Ghafileen, the same parental relationship is said of Dai and Mazoon in the zaman of satr. Aqa Moula Syedna Mohammed Burhanuddin al-Hayy al-Muqaddas RA made this clear in many of his bayaano. He often said, “Mumineen mein tamara bawa choo ane maa bhi choo.” However, Aqa Moula Syedna Mohammed Burhanuddin RA never explicitly stated that anyone else besides himself was the spiritual mother of Mumineen. He assumed both roles. Dai al-Zaman is probably the most important source for Da’wat’s theology. Yes, Dawat na kitabo are very important, however, the main kitab is the Dai. He is the source of all knowledge and Dai al-Hayy al-Muqaddas, Syedna Mohammed Burhanuddin RA never explicitly said or even implied that Khuzaima Qutbuddin was Mumineen’s spiritual mother.
Therefore, to further understand this claim we must look at the role of a mother in relation to Da’wat. The role of a spiritual mother is to perform the act of spiritual tarbiyyat (upbringing) of mumineen. This would mean that along with receiving the guidance of a spiritual father, like Aqa Moula al-Hayy al-Muqaddas, we should have had spiritual tarbiyyat and motherly protection from whoever would be in the position of the spiritual mother of Da’wat. In this respect as well, Khuzaima Qutbuddin was hardly ever present in the numerous journeys and voyages that Aqa Moula al-Hayy al-Muqaddas performed to the cities of mumineen to perform our tarbiyyat. In fact, personally, I only remember seeing him in a handful of occasions. Since the 80’s he hasn’t been able to clearly articulate bayano which has made it difficult to attribute any spiritual tarbiyat on his part. In fact, it can be obviously stated that one of the major sources of Mumineen’s tarbiyat was Ashara Mubaraka in Aqa Moula Syedna Mohammed Burhanuddin’s al-Hayy al-Muqaddas’s zaman. In the last thirty years there has only been a few asharas in which Khuzaima Qutbuddin was present. Unfortunately he was never there to do our tarbiyat – which according to his website was his duty. Why would that be the case?
Therefore, we must look at Khuzaima Qutbuddin’s tarbiyat of his own children. Recently, in the chaos of Burhanuddin Moula al-Hayy al-Muqaddas’s tragic demise, his daughters Arwa and Fatima released a video of their children proclaiming that Khuzaima Qutbuddin was the next Da’i. There is no doubt they did this to hurt their spouses and their father in laws, Syedna Mufaddal Bhaisaheb Saifuddin TUS and Syedi Qa’id Johar Bs Izzuddin. How can the exploitation of vulnerable children and making their homemade videos go viral in order to put salt on an open wound be a form of good tarbiyat in any form or manner? In fact, it displays sheer tastelessness and a lack of class. On the other side, we look at the fathers of these children, Syedi Taha Bs and Ibrahim Bs, who have stood by Syedna Mufaddal Saifuddin TUS and not said anything about the horrible acts of the daughters of Khuzaima Qutbuddin. They have demonstrated exemplary tarbiyat.
Lastly, if Khuzaima Qutbuddin was really the spiritual mother of Mumineen, I would like to personally ask him, “what kind of mother abandons their children at the demise of their father?” His actions do not display any form of true motherhood. At the loss of our spiritual father, Syedna Mohammed Burhanuddin al-Hayy al-Muqaddas we needed consoling, prayer, comfort. Instead, within hours of Aqa Moula al-Hayy al-Muqaddas’s passing he didn’t stay and attend the kafan or dafan. Instead, he went to Darus Saqifa (Sakeena) to proclaim himself the next Da’i. That is completely against the sirat of Ameerul Mumineen, who remained busy in Rasullullah’s kafan dafan and did not bother with what dushmano were doing at the time. This act was because it was more important to be the Ruhani mother of mumineen and the respect of Rasullullah’s SAW kafan dafan outweighed any public proclamation of successorship. Khuzaima Qutbuddin did completely the opposite. If he truly was the the spiritual mother of Mumineen – his actions and the actions of his children display otherwise.