The so-called Nass on Shz Mufaddal bhaisaheb is false. Shz Mufaddal bhaisaheb’s ‘Nass’ episode was fabricated by the anti-Qutbuddin group. Taking advantage of Syedna Burhanuddin’s ill health and communication difficulties Shz Mufaddal bhaisaheb and some other shehzadas have put words into Huzurala’s mouth. Syedna Burhanuddin has never said that Shz Mufaddal bhaisaheb is his Mansoos; no one has ever heard him say this.
Soon after Syedna Burhanuddin’s hundredth birthday, he suffered a severe stroke in London, and was hospitalized. Having been unsuccessful in their attempts at getting Syedna Qutbuddin dismissed from the post of Mazoon, which in this instance they knew was linked to the higher post of successor, the Shehzadas group, by now fully integrated in their belief, thinking, and malignant actions with the children of Fatema Aisaheba, took full advantage of Syedna Burhanuddin’s debilitating condition and staged a full fledged succession drama.
After the stroke—the doctors say—it was impossible that Syedna Burhanuddin proclaimed the ‘Nass’ as the Shehzada’s describe.
Shehzada Qaid Johar Bhaisaheb narrated the sequence of events to mumineen in a majlis in the London masjid the next afternoon and said that Syedna had gathered Shehzada Idris Bhaisab, Shehzada Qusai Bhaisab and Shehzada Ammar Bhaisab around his bed in the hospital the previous day. He had sat upright in the bed (a few hours after suffering a severe stroke at the age of 100), and pronounced in a clear and loud voice that he was appointing Shahzada Mufaddal Bhaisaheb as his successor after him, and that this appointment should be made public, effective immediately.
Shehzada Qaid Johar Bhaisab and Shehzada Mufaddal Bhaisab himself, who were both in London, not more than a few minutes’ drive from the hospital, were, according to this version of events, not called by Syedna Burhanuddin to give this momentous news and instruction. Shz Qaid Johar Bhaisab went later to the hospital. All the shehzadas then collectively went to Bonham house, Syedna Burhanuddin’s residence in London, only a few minutes away from the hospital, and informed Shehzada Mufaddal bhaisaheb, who it seems was very much taken aback and unaware of Syedna Burhanuddin’s decision to appoint him, let alone to announce it to the public.
There are several problems with this version of events. First, that only a few hours after suffering this debilitating stroke, Syedna was able to sit upright in his bed and pronounce in a loud and clear voice his instructions, when even 15 days later in Rozat Tahera, even though the microphone was put in front of Syedna, not one of thousands of people understood one word that he spoke. Second, why did Syedna not call Shz Qaidjohar bhaisaheb and Shz Mufaddal bhaisaheb to the hospital before announcing this momentous decision when they were only minutes away. Especially Shz Mufaddal bhaisaheb, who was the apparent appointee himself. Third, no audio or video recording of this momentous event has been released, whereas Shz Idris bhaisaheb whenever he is present in an event, even if it is in the home of Syedna, releases photos on the internet.
15 days later, on the urus of Syedna Taher Saifuddin, 19th Rajab 1432H, the shehzadas group flew Syedna all the way over from London, in this condition where he had just very recently had a debilitating stroke at this advanced age [WHY?! Was not the care and health of Syedna Burhanuddin to take priority at that time?]. They brought him for one purpose only, because they wanted to get the rubber stamp of approval on their unconvincing announcement of nass. They brought Syedna Burhanuddin to Rozat Tahera, and sat him down outside the Roza in a gathering of thousands of mumineen. They put the microphone in front of Syedna Burhanuddin, however no one could understand any words. Dr. Moiz bhaisaheb, Syedna Burhanuddin’s son-in-law, and closest caregiver, ostensibly repeated what Syedna Burhanuddin was saying so everyone could understand, all the while reading from a paper he held in his hands. In the official letter communicating the ‘Nass’ sent out a few months later, the conspirators were left with no choice but to acknowledge that it was Dr Moiz Bhaisaheb’s so-called interpretation of Syedna Burhanuddin’s words that mumineen heard.
Then Dr. Moiz bhaisaheb asked Shz Mufaddal bs to come and do qadambosi of Syedna. Shz Mufaddal bhaisaheb stood in front of Syedna for several minutes with no reaction from Huzurala. Dr. Moiz bhaisaheb then repeatedly did araz to Syedna that Shz Mufaddal bhaisaheb was standing in front of him.
In the following three years, Shahzada Mufaddal bhaisaheb and his supporters brought Syedna Burhanuddin in public on various occasions inspite of his delicate condition. They even brought him on Ashura for all the following 3 Ashuras, and even put the microphone in front of him during all those Ashuras, including the first one after the declaration of the supposed nass. Syedna not once, not even on the first of those Ashuras, mentioned or proclaimed his appointment of Shehzada Mufaddal Bhaisab as his successor.
Sh Malik-ul-Ashtar bhaisaheb said to Syedna Qutbuddin directly in Ramadan 1434 that “kai bhi araz nahi thai sakti”, there is no communication with Syedna Burhanuddin. Then he himself went on to say a few days later in Laylatul Qadar in a public speech in front of Shz Mufaddal bhaisaheb that was relayed worldwide, that Mein hamna hazrat ma si aayo anay Syedna Burhanuddin said this and this and this…(see video near end of page). Based on his own earlier admission to Syedna Qutbuddin that it was not possible to araz to Syedna Burhanuddin, it is clear that he was putting words in Syedna Burhanuddin’s mouth. This is exactly what they have been doing all along—putting words into Syedna Burhanuddin’s mouth—in claiming Nass on Shz Mufaddal bhaisaheb. So their shahaadat cannot be counted.
Shz Mufaddal bhaisaheb has revealed himself to be anti-Shariat, ilm-less, propagator of a new Taliban-like, Wahhabi-style deen. He subverts Syedna Taher Saifuddin RA and Syedna Burhanuddin RA bayaano to fit his agenda. He takes mumineen away from the haqq-nu-deen that we have known under the saya of Syedna Burhanuddin and that our buzurgo have taught us. Dai would not change. He who changes deen cannot be Dai. Examples:
Misaaq. Most important point: Very soon after Sh Qaid Joher bhaisaheb announced “Nass” on Shz Mufaddal bhaisaheb, Shz Mufaddal bhaisaheb had his own name inserted into the misaaq following the name of the Dai, adding to and modifying the misaaq text. The misaaq text is inviolable and cannot be tampered with under any circumstances. One who violates this trust cannot be haqq-na-saheb.
Tarteeb: Dai naa pachhi tarteeb is of Mazoon. Mazoon is the one who does tawalli in the absence or during the illness of the Dai (see also earlier point re. “Mazoon Mutlaq” – mutlaq means full raza comes with the rutba of Mazoon, full raza in Dawat umoor is given automatically with the rutba). In Yemen the set hierarchy was that the Mazoon became Dai and the Mukasir became Mazoon. This practice is not required by the Dawat constitution but it was the predominant practice in Yemen. In India, many Mazoons have become Dais, but it has also happened that a single Mazoon has served many Dais, remaining in the rutba of Mazoon until his demise. Even then, the Mazoon’s tarteeb would immediately follow the Dai’s. 2 examples:
The 41st Dai Syedna Abd-ut-Tyeb Zakiuddin (madfoon Burhanpur) appointed his eldest son, Syedi Shaikh-Adam Safiuddin as his Mazoon. Later, a little while before Syedna Zakiuddin passed away, he publicly declared his second son Syedna Yusuf Najmuddin as his Mukasir and Mansoos. But in majlis tarteeb Syedna Zakiuddin seated the Mukasir and Mansoos Syedna Najmuddin after the Mazoon Syedi Shaikh-Adam. (In the Mufaddali group’s recent publishing of Dawat history they have deliberately omitted the piece about tarteeb).
The 46th Dai Syedna Mohammad Badruddin appointed Syedi Hibatullah Jamaluddin as his Mazoon, and Syedna Abdul-Qadir Najmuddin as his Mukasir and Mansoos. Even after the declaration of Nass on Syedna Najmuddin, Syedna Badruddin seated Syedi Jamaluddin first, then Syedna Najmuddin.
Shz Mufaddal Bhaisaheb’s Anti-Shariat Bayaano and Policies: financial: banks dushman, arbitrary high vaajebaat; denigrating women: ghar na kona ma bethe, chocolate wrapper, rida na pehne to nikaali do, no education, no jobs, only roti and home science allowed; education: higher education bad, Convent schools make you Christian; Fatema ni shafa’at not for non-roti-makers; Husain Imam shahaadat bayaano: drama-baazi, made-up insertions, and azamat-less, mundane-ifying references to Awliya, subverting the pure bayaano and azamat (for more details see the Philosophy & Vision page).
Who in their right mind would put their father through what Shz Mufaddal Bhaisaheb and other shehzadas put Syedna through? They brought him in public in Rozat direct from the ICU in London after a major stroke, knowing well that what Syedna says will not be understood by the people. So to achieve publicity they bought him in front of the people and then the alleged proclamation of Nass on Sh Mufaddal bhaisaheb was done (by Dr. Moiz bs, not Syedna Burhanuddin). They orchestrated this drama because they thought otherwise no one will believe that Sh Mufaddal Bhaisaheb Nass report is true. Then again in Aashura, Sh Mufaddal bhaisaheb tried to physically force Syedna Burhanuddin’s hand to do shahaadat ishaara.
A certain group of people in Saifee Mahal has had enmity for Syedna Qutbuddin for decades:
The envelope says: Sayyidi-wa-Maulayi-Mazoon Saheb TUS
The letter says:
[I offer] noble and exalted tahiyyaat, and sincere and heartfelt taslimaat, in the khidmat of the eminent Maula and honored patrician, Mazoon-ud-Dawat-al-Gharra’, Support of Dawat Tayyibiyyah, Preeminent Scholar, Leader of the Shabab-ul-Eid-iz-Zahabi, my Maula upon whom I am fida, Sayyidi-wa-Maulayi Khuzaima bhaisaheb Qutbuddin (May Allah grant him tul-ul-umr-al-sharif, and may He elevate his lofty station)—from Sayyidna TUS’s abd and your ghulam, Mufaddal Saifuddin.
Humbly, with folded hands, I do araz to you that with Aqamaula [Sayyidna Taher Saifuddin] QS’s and Bawajisaheb Maula [Sayyidna Muhammad Burhanuddin] TUS’s dua mubarak, I hope that you are in good health. We ghulams are also similarly [in good health].
It has now been too long since you, O Maula, left Mumbai. When will you, O Maula, return—very soon [I hope!]—to Mumbai, so that we can see your chehra mubarak; for your face, O Maula, is full of noor. This ghulam has an araz which I am convinced you will accept, which is that you, O Maula TUS, come back to Mumbai for your salgirah, and give us—your ghulams—the honor of celebrating it [in your presence].
In Mumbai], Bawajisaheb Maula [Sayyidna Muhammad Burhanuddin] TUS is revealing shanaat of [Imami] zuhoor. Bawajisaheb Maula TUS’s salgirah festivities were celebrated here with great shaan, and they still continue. It looks to me today as though Sayyidna Taher Saifuddin QS were himself present. Day after day, mumineen are fida-fida on Bawajisaheb Maula TUS.
This ghulam is supremely gladdened to hear your news, O Maula TUS. Bawajisaheb Maula TUS is also very, very pleased.
I offer mubarakbadis and tehniyaat for Bawajisaheb Maula TUS’s salgirah to both Maulas TUS, and to all mumineen. May Allah ta’ala give both Maulas TUS long life till the day of qiyamat.
I deeply miss your tenderness and affection, O Maula TUS. This ghulam is convinced that we ghulams will indeed have the opportunity to araz tehniyaat for your salgirah, O Maula TUS, to you in person in Mumbai!
Bestow dua, O Maula TUS, for Jawhara-tus-sharaf and for this ghulam.
Abde Sayyidna TUS and your ghulam,
If I have transgressed in any way in writing this letter, I humbly beg for forgiveness.
Shehzada Mufaddal bhaisaheb writes to Syedna Qutbuddin in a manner that one would write to a Dai’s Mansoos.
He calls him Maula, and himself his ghulaam (servant), over and over in this letter.
He says he is fida for him.
He describes Syedna Qutbuddin’s face as “full of noor.”
He prays for long life for him, using the “tul-ul-umr” formula that post-Africa 1409H he himself declared should only be used for the Dai. Note that at that time he actively stopped mumineen from praying for Syedna Qutbuddin’s long life. He uses the “tul-ul-umr” formula to pray for Syedna Qutbuddin’s long life when he addresses him, for a total of 8 times in this letter.
He refers to Syedna Burhanuddin and Syedna Qutbuddin as “beve Maula.” He prays for “tul-ul-umr till qiyamat” for “beve Maula”.
He begs for the honor of celebrating Syedna Qutbuddin’s salgirah in his presence.
He refers to Syedna Qutbuddin’s shafaqat and tenderness for him (a shafaqat and tenderness that he repayed with a barrage of jhuti chughliyo about him to Syedna Burhanuddin, and a campaign of azamat-kaapi-naakhwani in mumineen’s hearts.)
He states that Syedna Mohammad Burhanuddin is very pleased with Syedna Qutbuddin.