53 Reasons NOT To Believe Khuzaima Qutbuddin

Khuzaima Qutbuddin and his children have claimed that the conferment of titles and honorifics bestowed upon him by Syedna Taher Saifuddin ^RA and Syedna Mohammed Burhanuddin ^RA are indications of his alleged nass. However, as it has become clearly evident, these honors were in no ways unique to him; rather, they are, if not common, at least shared among many other Shehzadas in the Qasre Aali (see reasons # 46 and 49). More importantly, no matter the number of titles or instances of perceived ‘indications’ and alleged ‘signs’ one claims to their favor, they are irrelevant and meaningless without a formal nass in the presence of witnesses. This is clearly established in Dawat texts in various places and is the manner by which Syedna Mohammed Burhanuddin ^RA conferred nass upon Syedna Mufaddal Saifuddin ^TUS repeatedly.

It is because of his true maqaam as mansoos that the hundreds of signs and indications that indicate his stature are meaningful and relevant. Syedna Aali Qadr Mufaddal Saifuddin’s ^TUS very name is the most obvious indication of his maqaam. His naam mubarak was given by his grandfather Syedna Taher Saifuddin ^RA. When Syedna Saifuddin ^TUS was born, Syedna Mohammed Burhanuddin ^RA went to his father’s hadrat imamiyah and sought a name for his child. Syedna Taher Saifuddin ^RA asked him what name he would like to have and Syedna Burhanuddin ^RA responded that whichever name Moula ^RA graciously gave. At that time, Syedna Taher Saifuddin ^RA wrote the name ‘Aali Qadr Mufaddal’ on a piece of a paper. Underneath the name was its numerical significance, according to the arabic alphabet numerical value system (the abjad system).  The  ´adad (sum) of ‘Aali Qadr Mufaddal’ equals 1365, which corresponds to the year of his birth. Those who have benefitted from Burhanuddin Moula’s ^RA countless bayaans will recognize that Dawat’s history is a history of predestined events and perpetual preparation for the future. The fact that:

• Syedna Mufaddal Saifuddin ^TUS was born on Laylat al-Qadr – is no coincidence.
• Syedna Taher Saifuddin ^RA included in his name the words ‘Aali Qadr’ which means ‘of great stature’ – is no coincidence.
• ‘Aali Qadr Mufaddal’ according to the Arabic Abjad calculations equals 1365, the Hijri year in which he was born – is no coincidence.
• No one apart from Burhanuddin Moula ^RA (Mohammed Walad Aghar – 1333) and Saifuddin Moula ^TUS were given a name or epithet at their birth which equaled the year in which they were born – is no coincidence.

Syedna Mufaddal Saifuddin ^TUS was destined to reach the great maqaam of al-Dai al-Mutlaq, a destiny that both Syedna Taher Saifuddin ^RA and Syedna Mohammed Burhanuddin ^TUS constantly alluded to.

“Aali Qadr Mufaddal” in Syedna Taher Saifuddins writing. 1365H being the year of Syedna Mufaddals birth.

Further, not only does Syedna Mufaddal Saifuddin’s ^TUS first name indicate his maqaam, his laqab mubarak, given to him by his father in the year 1385H as a means of seeking the blessings inherent to this laqab because of its previous holders, also indicates his great stature and Aali Qadr. Like his predecessors named Saifuddin, Moulana Mufaddal Saifuddin ^TUS is protecting Dawat and its children. He is a sword in the hands of the Imam, that not only offers protection but also guidance. In ancient Arabia, the sword was use by the individual leading a caravan to guide his followers. He would hold it in the sky and move it in a way that would allow the suns’ rays to shimmer and reflect off of its surfaces, thus showing the way to hundreds of people even miles away.

Syedna Mohammed Burhanuddin ^RA has done nass upon Syedna Mufaddal Saifuddin ^TUS. This for a Mumin and believer of Syedna Burhanuddin ^RA is all that is necessary. Yet, the maqaam of a Dai is something that cannot be hidden. It is found not in mimicking and imitating, but in humility, modesty and kindness. Other people can attempt to derive meaning from the gestures and words of the Dai by repeatedly emphasizing that a Dai’s word and actions cannot be bereft of meaning (when it suits them), but obviously meaning cannot be placed where it does not exist. True isharahs are obvious to those who are willing to see them and understand them. Al-‘Aaqil takfeehe al-Isharah. For the wise, [even] a hint is sufficient.