3. Position of Mazoon in the hierarchy of Dawat

The rutba of Mazoon is the highest rutba in the dawat of satr after the Dai al-Mutlaq. The rutba is fully named Mazoon al-Mutlaq because of the high platform that it shares with the Dai al-Mutlaq. It is a rutba for which we give an oath of allegiance in the misaaq alongside the Dai. See further below for source texts and translations of the below bayans.

  • Mazoon is Mazoon Mutlaq (bayan of Imam Muizzbab, Syedna Jafar b. Mansur al-Yaman): The Dai only appoints as Mazoon one who is a true embodiment of imaan and one who he trusts implicitly. In the Arabic text of the misaaq and in the bayan from the time of Imam Mu’izz by his bab-ul-abwaab Syedna Ja’far b. Mansur al-yaman, the Mazoon is referred to as Mazoon Mutlaq. Just as Dai is Mutlaq, Mazoon Mutlaq means that the one in that rank has full and absolute raza. Such raza is only given if the individual is absolutely trustworthy.
  • Mazoon is the highest rutba after Dai and his taat is compulsory (bayan of Syedi Qazi Khan): The Mazoon is the second highest in the three rutbas of Dawat by whom the Imam is said to be present. Obedience to these rutbas is obligatory in the absence of the Imam. Syedi Qazi Khan equates the ta’at and obedience of the rutbas of Dai, his Mazoon and his Mukasir to the ta’at of the three rutbas referred to in the Qur’anic verse (4:59) ‘Obey Allah, obey his rasul, and the Imams (‘uli l-amr). Ref. Syedi Qazi Khan, Asrar al-Nahw – 5.1.4.4b).
  • Hudud muzdawija: Dai and Mazoon are paired together in Dawat theology (bayan of Syedna Qazi Noman): Out of the three rutbas, the Dai and the Mazoon have a special status and are continuously paired together as hudud muzdawija (pairs of hudud), just as the Nabi and his Wasi and the Imam and his Hujjat. This pairing is attested in numerous Dawat sources in various contexts, especially by Syedna Qadi al-Nu’man.
  • Dai and Mazoon are mumineens ruhani bawa and maa (bayan of Syedna Hatim bin Ibrahim): The 3rd Dai Syedna Hatim b. Ibrahim states clearly in Tanbihul Ghafileen that Dai and his Mazoon are the spiritual father and mother of the children of Dawat, just as the Nabiyy and his Wasiyy and the Imam and his Hujjat.
  • Dai and Mazoon are symbolised in the Kalematus Shahadat and in the compulsory prayers (bayan of Syedna Mohammed b. Taher): Similarly, as attested by Syedna Muhammad b. Taher in Majmu’ al-Tarbiya, the Dai and Mazoon are paired as representing two of the four parts of la ilaha illa allah ([“link to excerpt”] Ref. Syedna Muhammad b. Taher, Mamu’ – 5.1.4.4e and 5.1.4.4f). The Dai and Mazoon, also according to Syedna Muhammad b. Taher, represent two of the five compulsory prayers (Note- that Syedna Muhammad b. Taher, who is considered an authority of ‘ilm in Fatemi Dawat was himself the Mazoon of Syedna Hatim. The Mazoon in every day and age should be considered, after the Dai, the highest authority).
  • Dai and Mazoon are two equal parts of Allah Taalas Rehmat (bayan of Syedna Taher Saifuddin): Syedna Taher Saifuddin in many bayans elaborated the meaning of the two parts of Allah TA’s rehmat  referred to in the Qur’anic verse (57:28) ‘He [Allah Taala] shall give you two equal parts of his rehmat’ (yu’tikum kiflayn min rahmatihi). He said that the two parts are the Nabi and his Wasi, the Imam and his Hujjat and in the time of seclusion, the Dai and his Mazoon. Those whom Allah and his wali Imam uz Zaman have paired, none can break apart!
  • Mazoons absolute truthfulness: Syedna Khuzaima Qutbuddin was Syedna Mohammed Burhanuddin’s Mazoon until his wafat. No one can dispute this. Mazoon’s aala shaan is attested in Dawat kitaabo. Therefore, you must accept that what Syedi Mazoon Saheb is saying about Nass is the truth (and that what shehzadas are claiming counter to that is fabricated).

No Mazoon in 900 years of Dawat al-Satr history has ever gone against the wishes of the Dai. On the other hand, many sons have made false claims which led to schisms (for eg. the Dai claimants of the Sulaymanis and Alyas).

Following Syedna Burhanuddin, Syedna Qutbuddin possessed the highest shaan in Dawat in rank, in imaan, ilm, akhlaaq, taqwa, riyazat, bandagi, sabar, siyasat, guidance, vision, wisdom, fairness, integrity, sincerity, khidmat, compassion, caring for mumineen’s well-being. Balance. Eg. wa’azo and bayaano, dealings with complicated Dawat issues in past (eg. Udaipur), Dawat ni khidmat ma jaanfishani, right guidance of hundreds of individual mumineen, founding and supervision of clean charities such as Zahra Hasanaat and QJSP (Qutbi Jubilee Scholarship Program).

  • Conclusion: Syedna Qutbuddin is the rightful Dai and Syedna Burhanuddin’s rightful Mazoon and Mansoos.

Syedna Qutbuddin’s supporters are with Syedna Mohammad Burhanuddin, and he is with us. We are mumineen, true followers of Syedna Mohammad Burhanuddin, and true adherents to the misaaq, fulfilling our qasam of walayat to Dai Mazoon Mukasir. Others hijacked the person of Syedna Mohammad Burhanuddin, and also his name. But the name, in spirit, in truth, in haqq, Syedna Mohammad Burhanuddin was and is with us, and we are his true followers.

Syedna Qutbuddin is revealing Syedna Burhanuddin’s Nass on him for khidmat of Dawat, not for any personal gain. It is his duty at this time to make public Syedna Burhanuddin’s Nass upon him. Syedna Qutbuddin’s motive in making this public despite danger to his person and family is Imam uz Zaman AS’ khidmat and carrying out Syedna Burhanuddin’s farmaan. His goal is najaat and salvation of Mumineen’s and the survival of Dawat al-Haqq.

They say we have not accepted Syedna’s wishes in his succession. In reality it is they who have not done so, you have to just look at the evidence of the past 50 years to see that it is they who have never been able to accept Syedna’s appointment of Mazoon e Dawat, and they have been scheming