53 Reasons NOT To Believe Khuzaima Qutbuddin

(Another Lawyer’s Perspective- received externally).

Many mumineen refer to Huzurala (TUS) as  Bawasaheb or as the Bawa Shafeeq of the mumineen; Aqa Burhauddin RA served Imam-uz-Zaman for 50 years, teaching us to follow Sirat-al-Mustaqeem with his fatherly affection. 

No one who claims to be a follower of Syedna Mohammed Burhunuddin would dispute that that he was indeed our Bawasaheb. Every moment of the last 50 years was spent in the tarbiyat of mumineen.

Khuzaima Qutbuddin even acknowledges on his website (when discussing the position of the Mazoon as the mother of mumin), the Dai is like the father of a mumin (see reason #1 for a more detailed comment on this point).

In various conversations over the years with Khuzaima’s family, I can recall only a few instances where they quoted or pointed to any bayan or teaching of Aqa Burhunuddin RA. Almost all of their “deeni” experience and knowledge stemmed from what their (physical) father, Khuzaima, had taught them; either from Khuzaima’s own actions and or his interpretations of hidayat from his own father, Syedna Taher Saifuddin RA. But this is not in itself a sign of their fitnati nature. One can reasonably expect that children will wholly imbibe and absorb  what they learn from their tarbiyat.

 So the question for Khuzaima to answer is: What sort of father and Bawa Shafeeq does he think Syedna Burhnauddin was? Because Khuzaima’s version of events around nass, and the alleged conspiracy of Syedna Burhanuddin’s immediate family betray his hollow words and the hypocrisy with which he viewed Bawasaheb RA’s fatherly tarbiyat towards his physical and spiritual children.

We know the Shazadas have received tarbiyat directly from Bawasaheb Burhuniddin RA, and be surrounded by his teachings, his hidayat, his noor, and his Imaami mission — in the same way that Khuzaima’s children drank from the fountain of his fitnat as they were growing up (and into adulthood).

 If we hypothetically (may Allah Ta’ala protect us from such falsehoods) accept Khuzaima’s version of events, there are only two distinct possibilities:

1) The Shazadas did not know that Syedna Burhunddin had done nass on Khuzaima (or anyone else). They manipulated events to “invent” nass on Syedna Mufaddal Saifuddin (“Scenario 1”)

Scenario 1  requires us to believe that despite the close proximity to Bawasaheb Burhanuddin RA, and the detailed and affectionate care with which he raised his children – ALL of the Shazadas are capable of abandoning the central tenant of Islam; that every Imam *must* proclaim nass on his successor before departing this world, and in Zamaan-as-Satr, every Dai has obligation to proclaim nass on his successor.

2)      The Shazadas knew (either directly or indirectly) about nass on Khuzaima, and manipulated events to damage his claim (“Scenario 2”)and move the people towards Syedna Muffadal.

 Of course, there is a third possibility that some of the Shazadas were innocently misled and led astray by their more “astute” brothers. This possibility can be discounted by anyone who has had a conversation with any of the Shazada Sahebs. They are all different in nature; some have a greater sense of irony, others a greater sense of humour, some are extroverted, and others are more introverted, some like to play sports, others like to watch sports. But they are all, without a shadow of a doubt, very intelligent and extremely capable men. Even Khuzaima indirectly acknowledges their capabilities by alleging them to have led such a massive and intricate plot against himself. So the possibility that some Shazadas have been led innocently astray by others can safely be labelled as delusional fantasy.

Clearly, Khuzaima does not think much of Aqa Burhuddin RA as a Bawa Shafeeq; as extending Khuzaima’s logic means if Aqa Burhanuddin RA couldn’t even teach a single one of his children about the core of Islam and Imaan; how could he have taught the world? Clearly, he has no regard for the tarbiyat under which mumineen have flourished in the last 50 years.

 Well, Khuzaima; I have a lesson for you; I am my fathers’ son – whether it’s my father in a spiritual or physical sense – and although you may have failed to provide the right tarbiyat and guidance to your children, both my ruhani Bawasaheb and my jismani father did teach me. And your hypocrisy and disdain towards Bawasaheb Burhunuddin’s role as our father just proves that you could never be anyone’s spiritual bawasaheb!