Reason #17: Analysis of Syedi Aminji b Jalal Text Regarding Nass e Khafi with reference to Nabi Idris AS

Analysis of Syedi Aminji b Jalal Text Regarding Nass e Khafi with reference to Nabi Idris AS and Syedna Mohammed Burhanuddin’s Waaz Mubarak on the Subject

The FatemiDawat website’s fundamental premise lies on the alleged claim that nass occurred in private. It aims to substantiate this claim by referring to Syedi Aminji b Jalal’s QA text. This is referred to as follows:

“Nass in private from the Dai to his Mansoos without any other witnesses is valid. Syedna Taher Saifuddin RA explains in his risalat 1363H (p.144), on the authority of Syedi Ameenji b. Jalaal QA and Syedna Daud b. Qutubshah QA, the private Nass performed by the 7th Dai Syedna Ahmad bin Mubarak RA on 8th Dai Syedna Husain bin Ali RA. After Syedna Ahmad RA’s wafat, his successor the Syedna Husain RA himself declared that he had been appointed by his predecessor in private without any witnesses, for reasons pertaining to the welfare of Dawat. Syedna Husain RA also asserted that there was no one at par with him in ‘ilm and knowledge. He presented a book of haqiqat he had written (kitab al-Īdāh wa l-Bayān) and challenged anyone to produce anything similar. The excerpt relating to this account with translation is in the documentary evidence section below”

The actual text proves that there were witnesses to the nass of the 8th Dai Syedna Husain RA. A linguistic analysis of the text proves this. Actually, there is just one word which alters the meaning of the text fundamentally.  (Discussed in detail Reason #2 & #10).

“Fa ma ash’hada al shohadaa’aa zaaheran.

The sentence WITHOUT the word ‘zaaheran’ (openly, publicly) at the end would offer the meaning that Khuzaima futilely wishes it does. It would read that:

‘Syedna Ahmed RA did not engage or seek witnesses to the nass.’

However, the complete sentence is:

“Fa ma ash’hada al shohadaa’aa zaaheran.”

The word “zaaheran” adds to the sentence and changes it to read:

‘Witnesses were not engaged to testify ‘openly’.’

Their testimony was not requested or called for publicly. If there had been no witnesses, there would be no need for this additional word. Syedi Ameenji bin Jalal QA would have sufficed with just “Fa ma ash’hada al shohadaa’aa” 


Rather than just depending on a semantic reading of the text, there is no better rendering of the text, other than what Syedna Mohammed Burhanuddin RA said in reference to it in Ashara Mubaraka in 1426H in the first waaz:

“Syedi Amin b Jalal QA says…..the reason for writing Kitab ul Idhaah wal Bayaan, was that the Dai who wrote the kitaab, the Dai before him did not openly perform nass (te na aage na Dai guzra te nass ZAAHERAN noti keedi) the people did not know…..this Dai, Syedna Hussain RA, the author of this kitaab, he thought, ‘How do I show others that nass has been conferred upon me?’. These are wise and articulate people. So I chose the same path chosen by Idris Nabi.”

 Syedna Mohammed Burhanuddin RA clearly draws a definitive parallel between the actions of Syedna Hussain RA with that of Idris Nabi. So what exactly did Idris Nabi do? Syedna Taher Saifuddin RA refers to this in The book Agharul Majalis where he says:

“Allah Taala states in his book that Idris was truthful and was a nabi. We elevated him to a high position. It is related that the Imam who appointed him, did so discretely from the people of Dawat, [but] in the presence of his ‘noqaba’ (hudood) ‘sirran un ahle dawate hi be mah-dharin min noqabaa ehi.”

Idris Nabi AS used the ‘astrolabe’ to show to others he was Nabi, whereas Syedna Hussain RA wrote The book Idhaahe wal Bayaan to corroborate that he was the mansoos of his predecessor. The conclusion of this analysis is that Syedna Mohammed Burhanuddin RA, in highlighting the similarities between the conditions and actions of both Syedna Hussain and Idris Nabi AS, explains the parallels by which Nass was conferred on both Moulas, and how they set about proving it. Nass was conferred privately to Idris Nabi AS but several of his noqaba were witness to it. Similarly, when we analyse the precise wording of the text in the risaala and the wording of Syedna Mohammed Burhanuddin’s RA words in waaz with reference to the text in question, we can clearly understand that although the nass on Syedna Hussain RA was a discreet one, it was still conferred in the presence of a number of witnesses.

Therefore, it is NOT a ‘private nass’ in the sense in which the website claims it to be.  One should also note that the need to either use an astrolabe or write a kitaab, does not mean that nass did not happen in the presence of other individuals. Both Idris Nabi and Syedna Hussain opted, through Ilhaam and Ta’eed, to utilize the astrolabe and kitaab respectively, to establish their nass to others. This does not mean that the astrolabe or the kitaab is the reason or the cause why Idris became a Nabi or Syedna Hussain RA became a Dai. They may have chosen to call upon the testimony of the witnesses of their respective nass’, but chose this path based on what Allah Taala and Imam ul Zaman guided them to do.

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