53 Reasons NOT To Believe Khuzaima Qutbuddin

During the Asharah Mubarakah of 1429H in Colombo, Syedna Mohammed Burhanuddin ^RA quoted a bayaan mubarak of Syedna Taher Saifuddin ^RA in which he narrates the nass and subsequent events prior to the wafaat of the 49^th Dai, his father Syedna Mohammed Burhanuddin ^RA. This bayaan mubarak is pivotal in highlighting the great maqaam of the Dai al-Asr, regardless of perceived manifestations of his physical form and condition, and explains the belief and aqeedo a Mumin should have during such situations.

 [It was] very difficult to speak, if it was anyone else, they would not have been able to utter a word. That was the intensity of the pain. All day and night, he spent 24 hours in this condition. No one else would have been able to even make a sound; such an extreme condition. But regardless, Burhanudin Moula’s ^RA (49^th Dai) declaration of nass was with great potency and splendor (aa shaan si nass kidi)…

Khuzaima’s website quotes that “Syedna Taher Saifuddin ^RA related the story of the 49^th Dai Muqaddas Syedna Burhanuddin ^RA who had a paralytic stroke toward the end of his life and lost his speech”. By doing so the Qutbuddin cult is drawing parallels between the 49^th Dai and the 52^nd Dai, and insinuating that both Dais were unaware of their surroundings and unable to speak. Like most of their statements, however, their lack of knowledge and their unfamiliarity with Syedna Burhanuddin’s ^RA kalemaat nooraniyah (in this case even Syedna Taher Saifuddin’s ^RA) has worked against them. If they accept that the conditions are similar (although Syedna Burhanuddin, the 49^th Dai is said to have suffered a very severe illness prior to his wafaat), they must accept the other parallels that are established by the bayaan mubarak of Syedna Taher Saifuddin ^RA regarding this incident. They are:

1. The Dai Mutlaq cannot be equated with an ordinary human being; this is the belief afforded to us by Fatemi texts and kotub al-Dawat and confirmed by Syedna Burhanuddin’s ^RA own words above. The Qutbi cult sites medical reasons and various other conditions to highlight that it would be improbable, nay impossible for the Dai to speak or act out of his own will, specifically on the day of Nass e Jali. But in the bayaan mubarak above, Syedna Mohammed Burhanuddin ^RA, very clearly states that “beeja hoi to boli bhi na sake” thereby differentiating between the afflictions upon a normal and the Dai.
2. Secondly, Syedna Taher Saifuddin ^RA, regardless of his father’s physical ailment, seeks judgment and decision from him alone: ‘bawajee saheb ne mein puchu ke hamme aap ne lai jaiyye?’ A Mumin’s belief, as Syedna Taher Saifuddin’s ^RA own words clearly show, should be that no matter what the perceived physical condition of the Dai may be, it is he who should be sought for all decisions. Khuzaima’s claim that he was waiting for Moula’s ^RA health to improve to seek judgment from him regarding the supposed controversy of the nass indicates his lack of conviction and ma’rifah of the Dai’s maqaam; no wonder he is foolish enough to claim it for himself. If Syedna Taher Saifuddin ^RA was determined to seek his father’s instructions for the simple matter of whether he should be taken home or not, then surely the matter of nass and the future of Dawat should have been raised by Khuzama—since he had doubts—to the Dai’s hadrat imamiyah.
3. Finally, Syedna Taher Saifuddin ^RA states, “mein jaanu chu ke zaahir ma to beemaari ni haalat che, magar ye kehse te baraabar”. He clarifies that his respected father, Syedna Mohammed Burhanuddin, the 49^th Dai, and like him the 52^nd Dai, despite being in a physical state of illness, their words are true and correct. Those who would claim otherwise are in direct contradiction to Syedna Taher Saifuddin’s ^RA kalemaat nooraniyah. On the day of Nasse e Jali, Syedna Mohammed Burhanuddin ^RA clearly states repeatedly, “Mufaddal Bhai ne, nas nu taaj pehnawu chu”.  This is apart from the nass he proclaimed in the hospital in London, which they deny as well on the grounds of incapability due to medical reasons.

No matter how the Mudda’ee and his conspirators endeavour to manipulate and misrepresent Dawat texts and the words of Doat ^RA, Haqq and the maqaam of the Dai al-Asr, like the shining afternoon sun, cannot be hidden from those who can and are willing to see.