Reason #39: Ali b Ibrahim was the Ex-Mazoon of Syedna Abduttayyib Zakiuddin

“Never in the 900-year history of Dawat has any Mazoon turned away from Dawat” – 

The Claimant, Ali b Ibrahim was Mazoon in the time of Syedna Abduttayib ZakiuddinRA

Note to reader: The historicity of Ali b. Ibrahim in this entry may not reflect the ideas and beliefs of other religious communities. Therefore, please take caution before reading if your personal view and narrative of Ali b. Ibrahim is different.

(Please refer to Reason #3)

Syedi Shaikh Qutub b. Suleiman writes in Muntaza al-Akhbar that:

“Ali b. Ibrahim, though from the Dai, in the second rutba (al Mahal al Saani), led himself to be tempted and seduced by material gain. He lay claim to the position of the Dai as he had done so before. He desired his Maula’s respected position for himself. He bragged about the wealth he had accumulated through improper means. He claimed that he was more deserving of being a Dai than Syedna Abduttayyib Zakiuddin RA…he transgressed all limits in his attempt to secure this position. He thought that with the help of his Shaitans– a builder and a diver- he would fulfill his desire. But what happened was the opposite; The house was protected by its lord. He began to corrupt the people of Da’wat, instigate Mumineen against the Dai, bind them using spells of Haroot and Maaroot, he misled them with fabricated narrations of Taim and Adee, and entice people through their inclinations. He created a great deal of disorder in Da’wat. When Syedna Zakiuddin heard about his actions he removed him and three others from the hierarchy of hudud.”

The FatemiDavat site proclaims that:

“Ali bin Ibrahim, who did daawo of being Dai in Syedna Abdut Tayyeb Zakiyuddin’s time, was high in the tarteeb, but nowhere does it state that he was the Mazoon”

The Fatelidawat website has attested again and again that “Never in the 900-year history of Dawat has any Mazoon turned away from Dawat”. Despite numerous references to Ali b Ibrahim being the ex-mazoon of the 29th Dai, Syedna Abduttayyib ZakiuddinRA in the annals of Fatemi history, the website conveniently dismisses the fact that he was in the position of mazoon when he challenged and rebelled against the Dai of his time.

The accounts of the DoatRA which are related in Muntaza ul-Akhbar are accurately documented by one of the most eminent scholars and historians that flourished under the tutelage of Syedna Abdeali SaifuddinRA, Syedi al-Shaikh QutubQA. The website has attempted to discredit the author of this seminal book despite the due reverence afforded to the author by Syedna Taher SaifuddinRA (see Reason #10 for details).

Syedi al-Shaikh QutubQA has listed where available, the dates when Duat have conferred Nass on their successors and where available, the dates and instances where Mazoons, Mukasirs and other Hudood have been appointed. In several places, he has referred to the appointments of Mazoons as being appointed as ‘second’ to the Dai, or in the ‘second position’ or ‘second place’ (see reason #3). One example of this is the appointment of Syedna Musa KalimuddinRA (36th Dai) as Mazoon by the 35th Dai Syedna Abduttayyib ZakiuddinRA. In Muntaza ul Akhbar, Vol 2,pg 279, Syedi al-Shaikh QutubQA says:

“He [Syedna Abduttayyib Zakiuddin 35th Dai] appointed his son, Dai Kalimuddin “second to him

The 35th Dai appointed him his Mazoon in 1085H. This is further corroborated by what Syedna Taher SaifuddinRA has referred to in his risaaala (Nahr ul-Noor il-Sha’sha’a’ni 1374H p170) where he says that “Syedna Abduttayyib Zakiuddin RA appointed Syedna Musa KalimuddinRA in the rutba which followed his, which is the rutba of Mazoon”.

Another instance is where Syedna Taher SaifuddinRA, in doing zikr of Syedna al-Khattaab, refers to him as ‘second in Dawat to Syedna ZoebRA (Risaala Sharifa, Balaaghul Duat il Fatemiyeen 1376H, pg 160) It is well known and well documented that Syedna al-Khattaab was the Mazoon of Syedna ZoebRA.

If we were to forgo any and all of the references to mazoons as ‘second’ to the Dai in all the history books of Dawat, the irony is that Khuzaima has repeatedly emphasised on his website that the position of the Mazoon is second to the Dai. Below are just some examples from his website:

  1. It indicates the exalted position of the Mazoon in Allah Taala’s Dawat-ul-Haqq, depicting him as the second of the three hudood (Dai, Mazoon, Mukasir) through whom the Imam-uz-zamaan is present in the period of satr.
  2. It also indicates the Mazoon’s exalted position by stating that he is the second of the three rutba-na-sahebo (Dai, Mazoon and Mukasir) who are continuously aided by Allah Taala’s light.
  3. The Mazoon is the second highest in the three rutbas of Dawat by whom the Imam is said to be present. 

Therefore his audacious claim that “No Mazoon in 900 years of Dawat al-Satr history has ever gone against the wishes of the Dai”, is not only outrageous but just shows his and his self-attested family of ‘academics’ subjective and manipulative reading of the facts of history. 

It leads us and any other layman to conclude that Khuzaima only accepts facts when they appear to bolster his baseless claims, and rejects them when they are detrimental to his assertions. His delusional attitude is continuously being reinforced by his relentless rejections of verified facts and actual events. You cannot force someone when he just refuses to open his eyes, to see the sun or accept its existence even when it is at its zenith. His reality is skewed by the one dimensional lens he sees from – the lens of an all-consuming greed for power and lust for something which can never be his. Anything which threatens this warped reality, he will instinctively reject, irrespective of its authenticity.  For a Mumin Mukhlis, whose heart and intellect have been tuned to the frequency of ikhlaas and mohabbat, only a sign is sufficient for them to distinguish reality as it actually is.

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