53 Reasons NOT To Believe Khuzaima Qutbuddin

Khuzaima Qutbuddin and his children have continuously preyed on their believers’ and followers’ ignorance of Dawat texts and the Arabic language in their attempts to validate their false claims to the throne of Dawat. One such example is the use of the excerpts of the risalah shareefah in which Syedna Taher Saifuddin ^RA mentions the haddiyat and mithaq of Khuzaima. First, let us identify the issues in their translations. Second, let us look at examples from rasaa’il shareefah where Syedna Taher Saifuddin ^RA has mentioned his other children, which establish that nothing out of the ordinary was said for Khuzaima. In fact, upon careful deliberation, one may even conclude that less was said for him, in terms of honour and position, than his other brothers.

Errors and Manipulation of Meanings

With reference to the risalah shareefah, Mafaateeh Ya’qutatil Hamraa’, 1373H, the FatemiDavat site provides the following translation: That Khuzaima was “the best [ghurrah] in the people of knowledge, virtue and honour.” Here, the writer conveys this sentence as a declarative statement when in fact, its nature is interrogative and is therefore a prayer made by Syedna Taher Saifuddin ^RA that Khuzaima become the gurrah, not that he is.

“Syedna Taher Saifuddin states that “Imam’s divine Faiz” has nourished his son Khuzaima’s heart. The term is a reference to ta’yeed and is used for high rutba-na-saheb.” The word ‘Imam’ is nowhere mentioned in the text. They deliberately insert ‘Imam’ in an effort to give Khuzaima much needed legitimacy: a word not found in the original text. Further, the connection with the pillar and nourishment from ‘faiz’ is given to anyone who takes the mithaaq. It had nothing to do with Khuzaima and he was certainly no more destined to be a ‘rutba-na-saheb’ from the words in this excerpt than any other teenage boy who had just hit puberty and taken his mithaq. They also claim “that “the Nuqtat un-noor that originates in the Imam’s own Pillar of Noor has taken root in his heart,” as indicating Khuzaima’s spiritual radiance. However, the nuqtat un-noor is spiritual enrichment that anyone who gives the mithaaq with raza receives. The bayan is that a Mumin’s soul is linked with the ‘Pillar of Noor’ after taking the mithaaq. Therefore, there really isn’t anything extra special in the ibaarat here which indicates that Khuzaima received anything besides what a regular mumin does.

Comparison with References to Other Sahebo

In the risalah shareefah, Karamatul ´Uqoolil Wadiyyah (1355H, p. 288-89), Syedna Taher Saifuddin ^RA speaks of Allah Ta’ala’s bounties upon him. He then goes on to explain an analogy where the Dai is compared with the sky and his hudood, his companions and Dawat dignitaries, are compared with stars in this sky. Within this context he states the following:

I raised my radiant children into the sky of the honorable [position of] haddiyat. I did so with the ever-flowing taa’eed of the Imam. These children rose in the sky of haddiyat like shining stars. I then gave them honorable, auspicious, lofty titles (laqabs).

My radiant, respected, son, the wise—the one who is like a precious pearl, nay like a radiant star—the apple of my eye, the one known as Husain, I gave him the laqab of Husamuddin (Mukasir Saheb Syedi Husain Bhaisaheb Husamuddin ^DM). By doing so, I seek the barakat of the laqab of two great Dais among the rightly guiding Doat (Syedna Husain Husamuddin RA, the 21^st Dai, and Syedna Abdul Husein Husamuddin ^RA, the 48^th Dai).

As for my respected, radiant son, the shining star, the one named Tayyib (Shz. Abd al-Tayyib Bhaisaheb), I am bestowing him with the laqab of Zakiuddin, seeking barakat from the laqab of Syedna Zakiuddin, the pillar of monotheists.

As for my respected, radiant son, the wise—the one who is like a cherished pearl and well-guarded jewel. He is the Najm (star) of auspicious prosperity; he is known as Yusuf (Ameerul Jamea Shz. Yusuf Najmuddin). He is the one for whose excellent articulation and capacity for bayaan I hope and expect that he will be praised and lauded. I give him the laqab of Najmuddin seeking blessing from the laqab of our forefather, the noble, the unparalleled: Moulana [Abdulqadir] Najmuddin (47^th Dai) as well as the other two noble, unique Dais, both known as Yusuf Najmuddin.

 In his risalah shareefah, Amthaalo Sidarate Muntahaa (1377H, p. 394-95), Syedna Taher Saifuddin ^RA describes Shahzadah Shabbir Bhaisaheb Nooruddin’s ^DM haddiyat in detail. The following are excerpts from that risalah shareefah:

And I raised to the lofty sky of haddiyat in this majlis (Yawme Maba’th) my aforementioned son, the one known as Shabbir, with the ilhaam of Allah and the ilhaam of His Wali. This was a measure of gratitude for the many recurring bounties of Allah upon me. I gave him the laqab of Nooruddin as a means to gain the auspiciousness of the laqab of al-Dai al-Ajal al-Awhad Noor Mohammed Nooruddin, the one who is madfoon in Mandvi, the one who has been given the laqab of Nooruddin both in word and meaning. This son of mine rose in the sky of haddiyat like a shining star… [I had instructed him] to spend himself in the khidmat of the Radiant Dawat in such a way that he outdoes all others… [May Allah] make him a servant (khaadim) of the Imam, who though is absent from our sight, through the presence of his Dai remains in our midst.

The So-called Signs

The FatemiDavat site claims that Syedna Taher Saifuddin ^RA spoke of Khuzaima ‘with descriptive phrases that indicate his qualifications for the future leadership of the Dawat’, such as being a ‘shining star in in the sky of leadership and wisdom’. As indicated above, Syedna Taher Saifuddin ^RA compared all of his hudood as stars in his sky, this included Syedi Mukasir Saheb ^DM, Shahzadah Abduttayib Bhaisaheb Zakiuddin and Amir al-Jamea Syedi Yusuf Bhaisaheb Najmuddin. Further, siyaadat or leadership, has been bestowed to all Shahzadahs which is why they are all known as ‘al-Syed al-Ajal’.

‘Syedna Taher Saifuddin’s advice to him after his misaaq was to serve the Dawat.’ I’m pretty sure Moula’s advice to everyone after mithaaq is to serve Dawat. Nonetheless, the above excerpt regarding Shahzadah Shabbir Bhaisaheb ^DM is more than sufficient to highlight the baselessness of Khuzaima’s allegedly extraordinary khidmat wasiyat as being more than just a directive from Moula. Syedna Taher Saifuddin ^RA not only instructs Shz Shabbir Bhaisaheb to exert himself in the khidmat of Dawat just as he does Khuzaima, he offers a prayer to Allah Ta’ala that Shz Shabbir Bhaisaheb remain a servant of the Imam himself.

‘The reference to Syedna Qutbuddin Shaheed in reference to the laqab given to Syedna [sic] Khuzaima Qutbuddin is reminiscent of the similar reference to the 49th Dai while giving the laqab to Syedna Burhanuddin TUS [sic].’ Here, the FatemiDavat site tries to draw parallels between Syedna Qutbuddin Shaheed ^RA and Khuzaima because of the similarity in their laqabs. As can be seen from above, this practice was common throughout all the Shahzadahs. The very purpose of giving laqabs was to receive the barakat and auspiciousness of the Dai or Wali to whom that laqab originally belonged. What is striking and worth noting is that for all the other Shahzadahs mentioned above, Syedna Taher Saifuddin ^RA explicitly mentions the Dai or Dais to whom the laqab belonged. This reference to the Dai is glaringly absent in Khuzaima’s instance.

Khuzaima, all throughout his site and in his various arguments, repeatedly stresses the importance of ilhaam in a Dai’s action. The FatemiDavat site states that Syedna Taher Saifuddin ^RA had given haddiyat to Khuzaima “by Allah’s ilhaam and the ilhaam of the Imam, whom he describes here as “Allah’s most honourable Amin” or trustee. This wording connects Syedna Taher Saifuddin’s act of bestowing haddiyyat on his son Khuzaima bhaisaheb with the high mission of fulfilling of Allah taala’s Dawat-ni-amanat.” First of all, every single act of a Dai’s is done with ilhaam. If the Dai changes his course, for whatever reason, it doesn’t mean that Imam erred in his ilhaam, it means that the Imam’s and Dai’s actions have erudition and meaning beyond yours and my understanding. Secondly, as is established in the other risalah excerpts, all sahebo were raised to the sky of haddiyat by Syedna Taher Saifuddin ^RA through Imam al-Zaman’s ^SA ilhaam, not just Khuzaima. Finally, linking the description of the Imam as ‘amin’ with ‘Dawat ni amanat’ is an obvious stretch. A more appropriate interpretation for Khuzaima would be to understand that he should fulfill his amanat of ta’at and humility to the Zaman na Dai.

Khuzaima has repeatedly and consistently mutated Dawat texts and altered their obvious meanings in order to support his false claims. He has violated his followers trust by not only filling their heads with non-sensible evidence, but by presenting Dawat texts to mean something that they do not. It seems, then, for those who believe Khuzaima and accept his falsehood, a lot has been lost in translation.