Text quoted in Syedna Taher Saifuddin RA), Risalat Daw’-o-nur-i-l-haqq-i-l-mubeen, Ramadan Treatise of 1335H (1917), pp. 80-81
- The Dai, Mazoon and Mukasir represent the Imam during his seclusion.
- The Mazoon is ‘Mazoon al-Mutlaq’ (regardless of Nass). The absolute raza given to him is part and parcel of the lofty position he occupies. Such raza is only given to one whom the Imam and his Dai trust implicitly.
- The Imam’s barakaat ecompass the 3 rutbas.
When the Imam goes into concealment, his Dawat remains existent—even if only in a single section of the earth—by his command, or by command of his predecessor who appointed him and signaled his imamate. The Imam is present through the presence of his hudood, who indicate his presence, conduct his Dawat, calling the people to his walayat. They carry out the rites of his Dawat, its farizats and its nawafil, explicating what is lawful in it and what is unlawful.
The Imam’s Dawat is present through the presence of three rank-holders: Dai-l-mutlaq (Dai with full authority), Mazoon mutlaq (Mazoon with full authority), and Mazoon Mahsoor (Mazoon with limited authority, also known as the Mukasir, or Breaker of False Arguments). As for the Babs, Hujjats, and Duat al-balaagh, they remain with the Imam behind the curtain of concealment. (after some lines, Maulana Ja’far continues thus): Therefore, the Imam, peace upon him, is said to be present through the presence of these hudood. It is known that God Most High could not be comprehended by any one of His creatures, that no one could speak with him, with good or bad, benefit or harm, were it not for the presence of the Prophet, Wasi, and Imam to guide and direct them; God, may He be praised, is manifest and present through those hudood [Prophet, Wasi, and Imam]. In the same manner, the Imam, peace upon him, is manifest and present through these hudood [Dai, Mazoon, and Mukasir]. The Imam’s knowledge and aid flows to them continuously, and his barakaat encompasses them always. Indeed, they are aided by the incessant and uninterrupted flow of the light of God.
1. This bayaan indicates the exalted status of the Mazoon, by stating that he is the second of the three rutba-na-sahebo (Dai, Mazoon and Mukasir), through whom the Imam’s Dawat is present during satr, and through whom the Imam himself is present.
2. It also indicates the Mazoon’s exalted position by stating that that the Mazoon’s full title is “Mazoon Mutlaq,” which means “Mazoon with full raza and authority.” All raza to carry out Dawat affairs are vested in him as part of the rutba.
3. It also indicates the Mazoon’s exalted position by stating that he is the second of the three rutba-na-sahebo (Dai, Mazoon and Mukasir) to whom the Imam’s knowledge, aid and barakaat continuously flows.
4. It also indicates the Mazoon’s exalted position by stating that he is the second of the three rutba-na-sahebo (Dai, Mazoon and Mukasir) who are continuously aided by Allah Taala’s light.
5. The author of this text is Maulana Ja’far bin Mansur al-Yaman was Mu’izz Imam’s Bab-ul-abwaab, the highest rutba after the Imam, and one who is ma’soom.
6. This bayaan is the source of the text in the misaaq, about the three rutbas.