53 Reasons NOT To Believe Khuzaima Qutbuddin

The Janazah Mubarak of Syedna Mohammed Burhanuddin ^RA

Post 8 – Imam Husain SA and the janazah mubarakah of Imam Hasan SA

Imam Hasan ^SA had instructed his brother Imam Husain ^SA to bury him next to his revered grandfather Rasulullah ^SA. He had also said, that if there was resistance or if this were to bring about an ill or unfavourable situation, he should bury him besides his mother, Moulatona Fatemah ^SA. When Imam Hasan ^SA passed away, Aishah and Banu Umayyah came to know about Hasan Imam’s ^SA instructions and they took up arms and set out to deny Hasan Imam ^SA burial at Rasulullah’s ^SA side. When Husain Imam ^SA learnt of their intentions to deny him, he gathered his companions and they, too, took up their weapons and set out with the janazah mubarakah. When they met for janazah namaz, Husain Imam ^SA shoved Sa’eed b. ‘Aas, the Umayyad governor of Madinah, towards the front and said, “If it were not for the Sunnat, I would not have asked you to lead [namaz]”. Shari’at has mandated that if the ruler of the physical kingdom is present, or someone appointed by him, then he has the right over the janazah namaz. After namaz, Banu Umayyah came forward, their weapons at their sides. At this point, Abdullah b. Ja’far took hold of the janazah mubarakah and began moving it towards Baqi, towards Moulatona Fatemah ^SA. Imam Husain ^SA asked him where he was going. Abdullah b. Ja’far reminded Imam Husain ^SA of the instructions given by Imam Hasan ^SA that no ill should come about and requested him to give raza so that the janazah mubarakah could be taken to Baqee. Imam Husain ^SA then agreed, and Imam Hasan ^SA was buried next to his mother (Kitab al-Manaqib wal-Mathaalib).

This riwayat is important because it gives us a critical understanding of the role of the Imam and/or Dai in upholding the wishes of his predecessor and fulfilling his obligations towards his final rites. Let us consider the following:

• Leading janazah namaz. This riwaayat, and other Dawat texts (Da’aim al-Islam, Mukhtasar, etc.) clearly indicate that despite the presence of haqq na saheb and zamaan na imam, the one who rules and his sovereignty has haqq or right over leading the janazah namaz of the previous zamaan na saheb. Since KQ and HQ claim that the janazah mubarakah was seized and surrounded by those who had taken control over the ‘physical’ Dawat, this rule could have applied to them. If they had actually wanted to, they could have come and prayed namaz behind someone else without it impeding their claim. Wasn’t KQ present for Shz Hatim Bhaisaheb’s janazah namaz? Did he not pray behind then? According to him Dawat had been hijacked so the namaz was not led with Syedna Burhanuddin’s ^RA raza mubarak, and being the alleged true mansoos, he could not pray behind anyone, so why did he? If he did then, he could have now? Even Imam Husain ^SA allowed Sa’eed b. Aas to lead namaz and go ahead of him. KQ didn’t come for the janazah namaz because he did not want to. As simple as that.
• To do whatever it takes. Husain Qutbuddin likes to draw imaginary parallels between his father abandoning Moula’s janazah mubarakah and Imam Husain ^SA leaving Baytullah in the middle of Hajj so that there would be no behurmati. Here, when Husain Imam ^SA learns that dushmano will be bringing arms to his brother’s janazah mubarakah he does not stay home and allow someone else to handle the proceedings of the janazah. Instead, he, too, takes up arms and heads for confrontation. The comparison of the Ka’bah to the janazah of Moula is illogical. The different responses of Imam Husain ^SA to the Ka’bah and janazah situations, which HQ claims are similar, are proof that they are not the same. The janazah requires care and someone to handle the final rites; the Ka’bah does not. If Husain Imam ^SA left the Ka’bah to ensure that there would be no behurmati, it would have made sense for him not to take up arms during the situation with his brother’s janazah. If behurmati was the concern, then a more passive approach would have been less likely to result in unpleasant outcome. There is no one who has greater hurmat and respect for the janazah mubarakah of Hasan Imam ^SA than his brother Husain Imam ^SA.  Yet, still, Husain Imam ^SA prepares himself for confrontation. It is only after the janazah namaz and during the final stages of the funeral that Husain Imam ^SA accepts his brother’s second wasiyat and decides to lay him to rest in Baqee. He did not sit at home with the fear that something would happen to the janazah. If KQ was the haqq na saheb, nothing would have stopped him from coming to the janazah of Syedna Burhanuddin ^RA and he would have acted in such a way that he would ensure there would be no behurmati as did Husain Imam ^SA. KQ simply put did not want anything to do with Moula Burhanuddin’s ^RA janazah mubarakah. His insistence that the janazah was allegedly mishandled and there was behurmati is evidence that behurmati was something he was hoping for so that he could claim it was a result of his absence and bolster his false claims.
• Haqq na saheb has never abandoned his predecessors’ janazah. It has always been the way in the Duat’s history that the mansoos Dai handles the affairs of the janazah mubarakah of his naas, predecessor, if he is present. Even those Duat who have been absent at the time of wafaat, have moved mountains and oceans to partake in the janazah mubarakah of their predecessors. When the 17th Dai Syedna al-Hasan Badruddin ^RA passed away in Zamarmar (near Sana’a) in 821H, his mansoos, Syedna Ali Shamsuddin ^RA was in Shibaam, the Duat mountain fort in Haraaz. When he received news of his wafaat, he descended to Shijjah (near present day Manakhah) and left there just before dawn and arrived at the base of Zamarmar mountain before sunset. He travelled a distance of over 100 km (as the crow flies) of mountainous terrain, with a cumulative elevation drop and rise of over 5000m, which would normally take 1 to 2 days (see here) in a little over 12 hours.

 There has been no nass on KQ. A fact that he hides behind ‘progressive’ policies, misinterpretations of Dawat texts and weekly YouTube updates. That he is no mansoos of Syedna Burhanuddin ^RA is evident foremost in his absence during Moula’s janazah and namaz.There are no comparisons here to be made with Husain Imam ^SA and his noble actions. There were, however, lessons, which KQ and his kin failed to understand or heed. At the end of the day, Husain Imam ^SA tow Husain Imam ^SA che.