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FAQ

Can one put perfume or Attar in roza?

  • One should not use any perfume during roza. 

 Can one swim in roza?

  • One should not engage in swimming during roza because the water might enter the throat.

If a person is rozdaar and while performing wuzu he accidently swallows some water, is his roza valid?

  • If the individual is doing wuzu for farizat ni namaaz then his roza is valid. But if he is doing kulli for tatawwo’ ni namaaz or if he is gargling for any other purpose, his roza is void.

 Can one put take a medical injection in roza?

  • Taking an injection would invalidate the roza.

 Can one draw blood (for a blood test for example) in a roza?

  • Drawing blood would invalidate the roza (as the needle enters the vein).

Can one apply oils on the skin during roza?

  • Yes, and any cream that does not penetrate through the skin into the bloodstream (being absorbed by the skin is ok). 

If a woman is rozdaar and after sunset but before praying maghrib ni namaaz she gets her period, is her roza valid?

  • Her roza is valid if she enters the menstrual cycle after sunset, even though she has not yet prayed Maghrib namaz. If she enters the menstrual cycle before sunset then her roza is void. 

If  in the month of Ramadan, an individual ejaculates during his sleep, is his roza valid?

  • If he wakes up and does ghusul without missing any farizat namaaz his roza is valid. If farizat namaaz is missed then the roza is void.

If in the month of Ramadan, a couple are intimate with each other in the night and then sleep overpowers them before performing ghusul, is their roza valid?

  • They should do ghusul when when they wake up and their roza is valid.

If an individual has intercourse during the roza in the month of Ramadan is his/her roza valid?

  • His /her roza is void and he/she has to give ‘kaffaarat’ for deliberately breaking roza, which is two consecutive months of fasting to make up for each roza deliberately broken.  

If an individual is cooking and needs to taste the food then what is the course of action?

  • He can put the food on his tongue to taste and then spit/take it out of his mouth without swallowing.

If one vomits during roza, is his roza valid?

  • If he vomits unintentionally, he should try not to swallow anything, but roza is valid.

If one eats or drinks something by mistake during a roza (i.e. he forgets that he is doing roza), is his roza valid?

  • If it is unintentional then the roza is valid. Bayaan is that ‘Allahu at’amahu’ (Allah Ta’ala chose to feed him).

Can an individual do Shehrullah roza –  i.e. Farizat roza – while travelling?

  • No, he cannot keep farizat roza if he crosses the qasar namaz limit. The only way he can travel and still keep the roza in Shehrullah is if:
    1. He leaves after zawaal (zohor time) and before sihori time, and then reaches his destination before sihori time ends and does niyyat to stay in that location for 10 days or more;
    2. He leaves after zawaal (zohor time) and before sihori time, and reaches his destination where he owns property before zawaal the next day (he has to reach the property itself). Even if he prays only zohor faraz and leaves (he would pray tamaam namaaz) he would complete the roza.
    3. He leaves after zawaal (zohor time) and before sihori time, and reaches his destination before zawaal the next day and meets a blood relative there (father, mother, husband/wife, son, daughter, maternal or paternal uncle, maternal or paternal aunt, nephew, niece, grandson, grand-daughter). He needs to pray at least 5 farizat namaz in that location before leaving for his namaz not to be qasar and his roza to be valid.
    4. If it is his routine to travel for work/business, such as commuting daily to a job outside qasar namaz limit, then his roza is valid (al-tajiru yajulu fi tijaratihi).

If an individual travels in Shehrullah and leaves his home before Sihori time and reaches the train station or bus station or airport and waits there, knowing that his train/bus/plane will depart after Sihori time has ended (Fajr time has begun), is his roza valid?

  • His roza is valid if the train station/bus station/ airport is outside the qasar limit. If it is within the qasar limit then the roza is not valid.

In the month of Ramadan, if an individual travels to another place and does the niyyat of staying at his destination for 10 days and does roza and prays full namaaz but due to some reason on the 7th day or any day before the 10 days, he has to travel to another place, are his roza valid?

  • If the individual has done the niyyat of saying at his destination for ten days and but finds it necessary to travel on the 7th day i.e. before 10 days, his roza and his namaaz is valid.

If one is ill and unable to physically cope with the stress of roza  (in a high fever for example) or if doing roza would compromise his health (if one is diabetic and needs to take sugar for example), then what is the course of action?

  • Allah Ta’ala has allowed that if one is unable to do roza due to illness he should perform the roza which was missed at a later date once he is healthy. If he missed 4 rozas he should perform 4 rozas at a later date. If by the next Shehrullah he is unable to perform roza (due to a chronic illness for example) then he should give kaffaarat for the rozas he missed (see section on missed rozas and kaffaarat for further details).

If an individual suffers from a disease that has reached the state wherein it is incurable and he has not been able to do rozuof the month of Ramadan and he is certain that he will not be able to do the roza in another month, then what should be the course of action?

  • He can give the kaffarat immediately after Shehrullah.

If an individual is fasting and due to some reason he suffers from an injury and there is incessant bleeding from the wound and hence some medication is used to treat the wound, is the rozu void?

  • If the wound is deep and the medication enters the body directly or through some medium i.e. through an injection, his rozu is void.

If an individual has missed a roza in Shehrullah due to illness or unavoidable travel, what should he do?

  • He should perform a roza for each farizat roza he has missed at any later date (except Zil-Hijja).

If an individual is not able to do roza in Shehrullah, and also not able to do perform a roza in compensation at a later date during course of the year, then what should he do?

  • He should give kaffarat for each day of roza missed. So if he has missed 30 rozas the previous year then in the following year he has to start giving kaffarat from the first day of Shehrullah until the last. If he has missed 25 rozas, he should, at the latest, start giving kaffarat on the 5th of Shehrullah and everyday thereafter.

What is the kaffarat for missing Shehrullah Roza?

  • If one deliberately does not do roza then he has to do roza for two consecutive months for missing one shehrullah roza. If roza is missed due to illness or unavoidable travel issues, then the kaffarat is the equivalent of ½ kg of wheat to a miskeen [needy person] for each roza missed.

Many women do nazar na roza  in Ashara Mubraka. If they have not done the roza of Shehre Ramadan, can they do these nazar na roza?

  • It is binding upon them that they should do perform the rozas missed in Shehre Ramadan in these days.

It is a sunnat that if there is a roza on Friday, a mumin should do a roza either on Thursday or on Saturday along with the roza on Friday. Due to some reason an individual has missed the roza of Shehre Ramadan and the day of Eid-e-Ghadire Khumm is a Friday. Can he do a roza of Shehre Ramadan on Thursday/Saturday?

  • The bayaan is that one cannot do the roza of Shehre Ramadan in the month of Zil Hijja, hence the roza done on Thursday/Saturday will be counted as ‘tatawwo’ na roza’ (a voluntary roza) and not as compensation for the farizat rozu.

If an individual has missed the roza of Shehre Ramadan, can he do the roza of Eid-e- Ghadire Khumm?

  • Yes.

What are the reasons due to which wuzu is considered void?

  • Besides defecation and urination, If anything – gas, blood, pus, worms, or any liquid – exudes from the anus or the penis, the wuzu is considered void. The wuzu is not void in the case of vomit, or burping. Also eating, drinking, cutting nails, or cutting hair does not make the wuzu void. 

If an individual is convinced that he has done wuzu, but is uncertain whether anything has happened that results in the wuzu being considered void, what should he do?

  • If the individual is convinced that he had done wuzu but is uncertain whether anything has happened that results in the wuzu being void, his uncertainty is not a reason due to which his wuzu can be considered void.  But if he is sure that his wuzu had become void but is uncertain whether he has done wuzu or not after that, he must do wuzu again.

If a person inadvertently changes the order of the wuzu, what should he do?

  • If a person knows the proper order of the wuzu but changes it inadvertently, he must do the wuzu properly again. But if the person does not know the order of the wuzu his wuzu is not considered void.

If an individual forgets to do istinjaa (washing the place where urine or stool has passed), and then does wuzu and prays namaaz, what should he do?

  • In such a situation he should pray namaaz again after doing istinjaa and then wuzu. istinjaa is necessary to maintain proper tahaarat.

Who is a masbooq?

  • Masbooq is a person who has missed a part of his imamat namaaz. If the individual joins the namaaz after the imam rises from the ruku, then it is considered that he has missed that rak’at. Even if a person joins the imamat namaaz in the tashahhud he is considered to have prayed the namaaz with imamat. In all such cases, after the imam has given the salaam, he should stand up and complete his namaaz by praying the number of rak’ats he has missed.

If an individual joins Isha, Zohor or Asar Imamat Namaz and the Imam leading the namaz is already in the second rak’at, what should he do? 

  • He should pray the niyyat and then join with takbeeratul ehraam, or if there is no time he should have the niyyat in his mind and just join with takbeeratul ehram. Though the Imam is in the second rak’at, he should consider it his first rak’at, and pray with the Imam. When the Imam sits for small tashahhud, he should sit ‘ghayr mutamakkin’, i.e. with both feet under him and not to the side as in the normal tashahhud position. When the Imam stands for the third rak’at, he should quickly recite “al-hamdo” and one other “utarti” surat of the Quran in his mind. When the Imam rises from the sajda in the third rak’at, he should sit and quickly pray tashahhud and then rise up before the Imam goes into the fourth ruku’. Again when the Imam sits for the long tashahhud he should sit ‘ghayr mutamakkin’, and after the Imam has ended his namaz with the ‘salaam’, he should stand up and pray his last rak’at.  

If an individual enters the masjid at the time of zohor asar namaaz and the imam is leading asar namaaz, should he pray zohor by himself i.e not in imamat and then asar, or should he take the niyyat of zohor and join in the asar faraz that is being led by the imam?

  • If zohor is adaa, then the individual should take the niyyat of zohor and join in the imamat namaaz even though the faraz being prayed is asar. if zohor is not adaa then he should take the niyyat of asar and continue in the imamat namaaz. He will have to pray the zohor faraz as qazaa (vaali de).

If an individual joins isha, zohor or asar Imamat Namaz and the imam is already in the third Rak’at – what should he do? 

  • He should join and consider that his first rak’at, and he should pray wajjahtu wajhi, al-hamdo and one surat in his mind. The Imam’s fourth rak’at will be his second, so he should pray al-hamdo and an utarti surat in his mind. When the Imam sits for the long tashahhud, he should pray the short tashahhud and then sit ‘ghayr mutamakkin’. Then when the Imam has completed his namaz with salaam, he should stand up and pray his third and fourth rak’at by himself.

If an individual joins Isha, Zohor or Asar Imamat Namaz and the Imam leading the namaz is already in the second Rak’at – what should he do? 

  • He should pray the niyyat and then join with takbeeratul ehraam, or if there is no time he should have the niyyat in his mind and just join with Takbeeratul ehram. Though the Imam is in the second Rak’at, he should consider it his first Rak’at, and pray with the Imam. When the Imam sits for small tashahhud, he should sit ‘ghayr mutamakkin’, i.e. with both feet under him and not to the side as in the normal tashahhud position. When the Imam stands for the third rak’at, he should quickly recite “al-hamdo” and one other “utarti” surat of the Quran in his mind. When the Imam rises from the sajda in the third rak’at, he should sit and quickly pray tashahhud and then rise up before the Imam goes into the fourth ruku’. Again when the Imam sits for the long tashahhud he should sit ‘ghayr mutamakkin’, and after the Imam has ended his namaz with the ‘salaam’, he should stand up and pray his last rak’at.  

If a traveler meets his relative who is “ghair baaligh” (not yet given misaq), should he pray the entire namaaz or should he pray qasar namaaz?

  • It is of no significance that his relative is “baaligh” (given misaq) or “ghair baaligh”. Both are the same. He should pray the entire namaaz.

What is the time of nisful layl?

  • The time at night corresponding to zawaal is the time of nisful layl. Nisful-layl may be prayed for about one ‘ghari’ (12th part of night) generally.

What is the prescribed format of the namaaz of Tasbih al Aazam ?

  • There are four rak’ats of the namaaz of tasbih al aazam. The niyyat of tasbih al aazam is as follows --  ا صلي صلوة التسبيح الاعظم اربع ركعات لله -- In this namaaz “charhti surat” must be prayed. After the qiraa’at this tasbeeh -- سبحان الله والحمد لله ولا اله الا الله والله اكبر – has to be prayed 15 times before going into the ruku.  After the tasbih of ruku, the tasbih mentioned above has to be recited 10 times. Upon rising from the ruku, “sameallaho leman hameda, rabbana lakal hamd” should be said while raising the hands to the ears for the takbeera, then the same tasbih should be recited 10 times while standing, before saying “allaho akabar” and going into the sajda, After the tasbih of sajda the same tasbeeh mentioned above should be recited the tasbih 10 times. Then when sitting in between the two sajdas, after praying -- اللهم اغفرلي--- the tasbih mentioned above should be recited 10 times. Similarly in the second sajda. After the sajda, the same tasbih should again be recited 10 times while sitting “ghair mutamakkin”, that is with feet folded under rather than at the side. Then one should stand up for the second rak’at and repeat the same amal, sitting up from the second sajda in the normal tashahhud posture, pray the long tashahhud and give salaam. Then one must stand up and say Allaho akbar and complete the remaining two rak’ats in the same way. 

If an individual who has prayed shafaa vatar juloos at home or alongwith the behori, enters the masjid and the shafaa namaaz is still adaa, what should he do?

  • He should know that if he prays tahiyyatul masjid, he will have to pray shafaa again. According to Syedi Sadiqali Saheb’s nasihat he should pray tahiyyatul masjid and pray shafaa vatar juloos again. 

If an individual enters the masjid when it is not the time of namaaz i.e. for example before zawaal. Should he pray tahiyyatul masjid?

  • But if he has entered just before the namaaz time, he should pray tahiyyatul masjid when it is the time for namaaz. Otherwise it is not the custom to pray tahiyyatul masjid, when it is not a prayer time.

If an individual enters the masjid towards the end of the zohr namaaz time, should he pray tahiyyatul masjid if it is possible that zohor may become qazaa?

  • The individual should not pray tahiyyatul masjid. He should pray zohr.

What is the prescribed format to offer “sehew na sajda”?

  • After completing namaaz i.e. after offering salaam at the end of the long tashahhud, one should say allaho akbar and give two sajdas as he does in any namaaz. Upon sitting up from the second sajda one should pray  بسم الله وبالله اشهد ان لا اله الا الله وصل الله على محمد واله and then give salaam.

If an individual does a mistake in imamat namaaz, what should he do?

  • The person does not need to offer “sehew na sajda” for the imam will bear his mistake.

If an individual prays the long tashahhud instead of the short tashahhud, and gives the salaam after just two rak’ats instead of four, what should he do?

  • He should stand up and say the takbeeratul ehraam and pray the remaining rak’ats, and after giving salaam he should give “sehew na sajda”.

If an individual is not certain whether he has given the ruku’ or not, what should he do?

  • If he has not already gone into sajda, he should give the ruku’ and continue the namaz, and pray the two “sehew na sajda” after completing the namaz. If he has already gone into sajda and then the doubt arises, as long as it is a doubt and not a certainty, he should continue the namaz, and pray the two sehew na sajda after completing the namaz. If he is certain he has missed a ruku’ he will have to pray the namaz again.

During namaaz if an individual is not certain whether he has prayed two rak’ats or four, what should he do?

  • He should sit and pray the long tashahhud, and after giving the salaam he should stand up and say the takbeeratul ehraam and pray 2 rak’ats. He should pray only surat al-Hamd in both the two rak’ats.  He should then offer “sehew na sajda”.

If an individual forgets to sit for the short tashahhud and stands up for the third rak’at, and before the ruku he realizes that he hasn’t prayed the short tashahhud, what should he do?

  • He should sit down again for the short tashahhud and after completing the namaaz he should offer “sehew na sajda”.

If an individual is not sure whether he has prayed three rak’ats or four in a faraz with four rak’ats, what should he do?

  • He should sit and pray the long tashahhud and do the salaam, then he should say the takbeeratul ehraam and pray two rak’ats sitting (as in the juloos namaz). After that he should give the “sehew na sajda”.

If an individual forgets to give takbeeratul ahraam before commencing the subsequent salaam in the sunnat namaaz, what should he do?

  • His namaaz is considered as void. He should pray it again.

What is the niyyat for qazaa namaaz?

  • The niyyat is as follows:  اصلي فرض صلوة الظهر الفائتة اربع ركعات لله (substitute the name of the concerned faraz)

While praying namaaz should a person who is ill sit in the way one sits in the juloos namaaz or should he sit ‘comfortably’ (with legs folded to the side as in tashahhud)?

  • He should sit in the way one sits in juloos for the qira’at, then while giving ruku he should sit ‘comfortably’ and bow/ bend his upper body for ruku, then give sajda normally.  If he cannot sit in the juloos position, he can sit ‘comfortably’, or in the position he is able to.

What is the prescribed way for an individual who is ill to pray namaaz?

  • If the illness is so severe that the individual cannot pray surat al-Hamd and another surat of 3 aayats, he should sit and pray namaaz. He should bow with his upper body for ruku’, and if he cannot do sajda he should bow lower than the bow for his ruku for sajda. If he cannot pray sitting, he should lie down on his right side and should face the qibla and pray namaaz. if he cannot lie down on his right side then he should lie down on his back and face the qibla and pray namaaz by ishara, by signs: raising the hands for takbeera if possible, and moving the head forward for ruku and sajda as possible. 

Why did the shehzadas say nothing about this letter until now? Why not mention it in the first proclamation in London three years ago? And why leave it out from the lengthy 50-page “nass-nama kitaab” produced four months later, which included the alleged hospital “nass” report, as well as lots of “signs and portents”?

All three of the witnesses listed in this letter are deceased—none can testify to its authenticity.

Especially with today’s technology, it is not impossible to alter documents and recordings.

Syedna Burhanuddin’s Mazoon of 50 years is swearing an oath on the Quran that Syedna Burhanuddin did nass on him—who could be more trustworthy than the Dai and his Mazoon?

If Syedna Burhanuddin had done nass on Shehzada Mufaddal bhaisaheb in 1388H, why would he allow him to do sajda to Syedna Qutbuddin for 22 years afterward? Sajda equals ta’aat/obedience, an acknowledgement of aala maqaam.

… And why would Syedna Burhanuddin not inform Qutbuddin Mola? On the contrary, he confirmed his nass upon Syedna Qutbuddin on several occasions even after 1388 [1968].

… And why would Syedna Burhanuddin not inform Mufaddal bhaisaheb himself, not then, and not for the next 47 years?

In Dawat history, it has never happened that the Dai would withhold the information of nass from his most trusted person, the mansoos, even when he wanted to keep the nass secret from everyone else. And why would he? What if the shahids all died, and the mansoos himself did not know he was the mansoos?

For example, when the 49th dai Syedna Mohammad Burhanuddin did nass on Syedna Abdullah Badruddin, he said to the witnesses that they should only disclose this information after he passed away, “dupatto oraawo pachi zahir karjo,” but he called his mansoos Syedna Abdullah Badruddin the next day and told him of the nass upon him.

When the rutba of Mukasir became open when Syedi Saleh bhaisaheb passed away in 1993, why did Syedna Burhanuddin appoint Shehzada Husain bhaisaheb Husamuddin to the post, and not Shehzada Mufaddal bhaisaheb?

Shaikh Ebrahim Yamani is one of the witnesses/shahids listed on the letter. All through his life, his words and actions show his knowledge of Syedna Burhanuddin’s nass on Syedna Qutbuddin, not on someone else. Both before 1388 and after, he gave extra reverence to Syedna Qutbuddin, even expressing to him his anticipation of Syedna Qutbuddin’s Dai-ship. Why would he do so if he had secret knowledge of a different nass? Moreover, he wrote many publicly recited madehs for Syedna Qutbuddin, in one of which he says, for e.g., “tamay dawat ni raha na qutub chho” normally said only of the Dai.

A historical example of what we are witnessing today is the fitnat against the 27th Dai Syedna Dawood bin Qutub-Shah, where the majority of the family of the previous Dai, Syedna Dawood bin Ajab-Shah, turned against Syedna Dawood bin Qutub-Shah. They then invited Sulayman to spearhead their fitnat. Even Syedna Dawood bin Ajab-Shah’s official letter-writer (Katib) joined the fitnat na logo, and he claimed that Syedna Dawood bin Ajab-Shah had confided to him Sulayman’s name as successor on his deathbed. The Katib concocted a letter in Syedna Dawood bin Ajab-Shah’s name, with Syedna’s official stamp and seal, pronouncing nass on Sulayman. Many people believed this letter was genuine and left Syedna Dawood for Sulayman; the majority of the Yemeni mumineen at that time turned Sulaymani.

Shehzada Husain bhaisaheb was not privy to any direct information from Burhanuddin Mola regarding the nass. What he is saying is on the basis of his acceptance of the shehzadas’ report.

On the point of theology, if weight were to be given to what Shehzada Husain bhaisaheb is saying as Mukasir, then by the same logic, even more weight should be given to what Burhanuddin Mola’s Mazoon is saying.

After the rutba of Dai in the Imam’s satar-ni-Dawat, the rutba of Mazoon is the highest in the Dawat hierarchy, above the Mukasir, and above everyone else.

The Mazoon is the Dai’s “partner/qaseem” in conducting Dawat: Dai and Mazoon symbolize two of the five daily namaaz prayers. Dai and Mazoon symbolize two of the four words of the Kalimat-ush-shahadat, la ilaha illa l-lah. Dai and Mazoon are mumineen’s spiritual parents. (See texts and translations of bayaans regarding the Mazoon’s exalted position on home page).

In Dawat kitaabs, and in the Arabic text of the misaaq which is used in Yemen, the Mazoon is referred to by his full rutba-title as “Mazoon Mutlaq.” “Mutlaq” means “absolute and full authority” in conducting Dawat affairs: Just as the Dai is “Dai l-Mutlaq” and has the Imam’s absolute and full authority, the Mazoon is “Mazoon Mutlaq” and has the Dai’s absolute and full authority.

The full rutba-title of Mukasir is “Mukasir Mahsoor.” “Mahsoor” means that he has authority in Dawat, but that authority is under the Dai and his Mazoon, and is restricted to certain functions.

People who have for years and years attended Shehzada Husain bhaisaheb’s sabaqs have said that he spoke frequently of the high rutba of Mazoon, and of Qutbuddin Mola’s shaan in particular; and he spoke also of his awareness of the hate campaign against Qutbuddin Mola and of Qutbuddin Mola’s tremendous sabar.

Shehzada Husain bhaisaheb also said: “Never in the 900-year history of Dawat has any Mazoon turned away from Dawat.”

What has been done to the Qutbuddin Mola and his family in the past week is public knowledge:  They are burning effigies of him, and sending death threats. All this is an obvious deterrent to anyone who would side with Qutbuddin Mola, and an example of what can happen to anyone who defies Mufaddal bhaisaheb’s state apparatus. In every jamaat, mumineen have witnessed fear. Qutbuddin Mola was able to reach safety, Alhamdulillah, but Shehzada Husain bhaisaheb has over a hundred family members in Saifee Mahal.

In 1409H, Syedna Burhanuddin sent Qutbuddin Mola for Ashara mubaraka waaz to Mombasa. During his stay in Kenya, someone filed a complaint with the Kenya government requesting that Qutbuddin Mola be deported. Kenya government officials sent an official letter to Qutbuddin Mola naming Husain and Saifuddin Heptullah as the people who had filed the complaint against him. In Nairobi, Qutbuddin Mola met with President Moi of Kenya, who also personally named to him the Heptullah brothers as the complaint-filers. Qutbuddin Mola, knowing the Heptullahs’ position in the Dawat administration in Africa, chose NOT to name them in public. But Husain Heptullah went to Burhanuddin Mola in Burhanpur (where the eminent Mazoon Syedi Abdulqadir Hakimuddin is buried) and swore that he and his brother were innocent – before anyone had accused them of anything. Shehzada Mufaddal bhaisaheb immediately accepted their oath—with no other evidence, and without listening to Qutbuddin Mola’s side of the story—with the ‘logic’ that if they had been lying while swearing on Hakimuddin Mola’s qabar “they would have been struck down by lightning.”

Burhanuddin Mola later said to Qutbuddin Mola regarding this attempted deportation, that “such a thing could have only been done by Dawat na dushman”—Burhanuddin Mola thus affirmed that whoever did make the deportation attempt was Dawat no dushman.

Burhanuddin Mola did faislo on that basis, and said he was closing the matter.

Qutbuddin Mola accepted Burhanuddin Mola’s decision to close the matter, and has NEVER spoken of it until today, when he has to do so in order to defend Burhanuddin Mola’s Dawat. Despite the evidence he had been presented with, Qutbuddin Mola even went to the Heptullah’s home for ziyafat in Nairobi after the ‘faislo’ was given in Burhanpur—this is sure proof of Qutbuddin Mola’s deep ikhlaas.

Even though he had been the victim in the affair, Qutbuddin Mola was made out by the shehzadas to be the perpetrator. Their best defense was an offense.

Regarding giving false witness, Rasulullah SA has said: If you obtain from me a wrong judgment/faisla in your favor by giving false witness, then know that I am giving you a seat in hellfire (Bayaan from the Rasail Ikhwan us Safa of Imam Ahmad al-Mastoor).

In another example, some people falsely accused a man of stealing, and Rasulullah SA ordered ehna haath kaapwanu, and the punishment was carried out. The accused began to pray salawaat on Rasulullah SA. Jibraeel came to Rasulullah SA and said to him, this man is innocent. Rasulullah called him back and shifa boli, doa kidhi, and mojiza si joined his hands again.

Despite the attempts of the fitnat people, Burhanuddin Mola continued to affirm Qutbuddin Mola in the exalted position of his Mazoon until his wafaat.

The fitnat people claim that Burhanuddin Mola ye Qutbuddin Mola ne “reva dida”, keeping him Mazoon only in zahir/outwardly form. If this were true, how could Burhanuddin Mola continue to take Qutbuddin Mola’s name in the misaaq oath which is the basis of every mumin’s imaan? In fact, the Zahir-Batin doctrine propagated by Shz Aliasghar bhaisaheb Kalimuddin and his supporters, (that one person could be Mazoon in zahir for political purposes, while another unnamed person was the true Mazoon), was emphatically denied by Burhanuddin Mola to none other than his own granddaughter Umama baisaheba, daughter of Shehzada Huzefa bhaisaheb Mohyuddin.

And on one occasion, a mumin presented Syedna Burhanuddin with an audio copy of a misaaq in Colombo taken by Zoher bs Ezzuddin, son of Shz. Maryam baisaheba, in which Zoher bs had deliberately left out Qutbuddin Mola’s name.  Burhanuddin Mola was furious. He summoned Zoher bs to his public bethak and was so angry that he almost got up from his chair, demanding: “Who gave you this false tasawwur/doctrine!”

Dawat dushmano have maligned Syedi Najam Khan in the past and they continue to do so today. In fact, his shaan was such that Syedna Taher Saifuddin and Syedna Mohammad Burhanuddin always spoke of his deep ikhlaas, and they did sajda at Syedi Najam Khan’s qabar mubarak.

Syedna Abdeali Saifuddin praises highly Syedi Najam Khan’s ilm and fazal, and names him as a vital link in his own “ilmi nasab.”

Daily in our hafti in Fateha doa for Mazooneen, Mukasereen and Hudood, we recite Syedi Najam Khan’s name.

Haq is haq, no matter how many or how few side with it. Amirul Mumineen said “I am with Haq even if I am the only one.”

An example from history: The 25th Dai Syedna Jalal did public nass on two Dais, Syedna Dawood bin Ajab-Shah, and to follow him, Syedna Dawood bin Qutub-Shah. Later, Syedna Dawood bin Ajab-Shah confirmed the nass on Syedna Dawood bin Qutub-Shah. Even so, after Syedna Dawood bin Ajab-Shah passed away, and Sulayman challenged Syedna Dawood bin Qutub-Shah’s succession, Syedna Dawood bin Ajab-Shah’s family sided with Sulayman.

Yusuf nabi’s brothers all came together as a single hand against him.

Grieving the passing of Mola Burhanuddin is not just mandatory for a mumin, it is also a natural outpouring of our love for our Bawa Shafiq. We mourn his loss, we pray that Allah taala grant him highest maqaam in Jannat, and we beseech Burhanuddin Mola to continue bestowing his nazaraat upon us, now and always.

Pledging allegiance to the rightful spiritual successor of the Dai is the most important component of paying reverence to the Dai who passes away.

Due to Burhanuddin Mola’s own farmaan, Qutbuddin Mola could not disclose Burhanuddin Mola’s nass upon him earlier. After Burhanuddin Mola’s wafaat/demise, it was his duty to Burhanuddin Mola, and his responsibility to Imam uz zamaan, to make his nass known immediately.

It is Mufaddal bhaisaheb and his administration who have turned the majlises held in Saifee Masjid and relayed worldwide into sessions of laanat and hate.

It is in the true Khatmul Quran majlises that Qutbuddin Mola conducts daily for Burhanuddin Mola RA in Darus Sakina, that our beloved Muqaddas Mola Burhanuddin RA is sincerely and deeply mourned.

Qutbuddin Moula paid his final respects at Syedna Burhanuddin RA’s janaza mubaraka at Saify Mahal very soon after his demise. Qutbuddin Maula entered the ghurfa mubaraka, kissed Burhanuddin Aqa’s qadam, and did cho taraf tawaaf. He immediately wrote a letter to Shehzada Mufaddal bhaisaheb saying that it was his duty and his right to lead janaza namaz of Burhanuddin Aqa. The letter also asked Shehzada Mufaddal bhaisaheb to contact him with assurances that Qutbuddin Maula’s presence would not lead to maara maari resulting in behurmati of the janaza mubaraka. Shehzada Mufaddal bhaisaheb ignored Qutbuddin Maula’s call. See letter here.

Husain Imam had to leave Baitullah at the very time when others were arriving for Hajj, because an army was being sent to attack him. Husain Imam wished to preserve the sanctity of Allah’s haram.

In the entire history of Dawat, no Mazoon has ever done fitnat. On the other hand, sons of Nabis, Imams, and Duat have often revolted and done fitnat and started firqas. Qutbuddin Moula was given the rutba of Mazoon by Syedna Burhanuddin RA through ilhaam and taaeed of Imam uz Zaman. The trust placed in him is eternal. If he were to ever violate that trust, it would imply that the Imam and Dai can make mistakes in their most essential duties and negate the basis of our religion.

Qutbuddin Mawla obeyed the farmaan of Syedna Burhanuddin RA and kept his nass private/khangi.  Two years ago, when Shehzada Qaid Johar bhaisaheb announced that nass was conferred on Shehzada Mufaddal bhaisaheb, Qutbuddin Maula maintained his charge of secrecy and patiently waited for Syedna’s return from London to speak in private. Then it became known that Syedna has suffered a debilitating stroke impairing his speech and awareness. With sabr and fortitude, Qutbuddin mawla kept obeying the farmaan to keep his nass secret with the hope that Syedna Burhanuddin would recover from the stroke and correct the falsehood done during his illness.

It was very apparent in Rozat Tahera that Syedna Burhanuddin RA was unwell, aapna mizaaj par behud giraani hati. No one heard or understood anything from Syedna’s lips. Thousands were present at the event, and tens of thousands saw the video (to view full video click here). All anyone heard was Dr. Moiz bhaisaheb reading from a prepared script.

Mumineen were grief stricken to see their Mola in a very sad state of ill health. Shehzadas took advantage of the emotional tidal wave and orchestrated the whole event.

Syedna Mohammad Burhanuddin RA disclosed to Muqaddas Syedi Mukasir saheb Saleh bhaisaheb that if he had revealed his nass in public, ‘talwaaro chali jaate’.

Ya’qub nabi had instructed Yusuf nabi not to reveal his rutba to his brothers because he feared that it would increase their jealousy and they would harm him.

In his Risalat, Syedna Taher Saifuddin says he is revealing a “deep secret” (see Arabic text and translation on home page):

The 7th dai Syedna Ahmed did private nass on his mansoos Syedna Husain without soliciting the presence of any witnesses, and without a public declaration of succession. Syedna Husain revealed himself to be mansoos after Syedna Ahmed’s demise.

Syedna Ahmed’s nass was an extraordinary circumstance because the standard practice is that the Dai performs public nass in front of mumineen, or private nass in front of 2 or 4 shahids, and there are many instances of both in Dawat history.  It is well known, for example, that the 49th Dai Syedna Mohammad Burhanuddin performed nass upon the 50th Dai Syedna Abdullah Badruddin in front of shahids, and the nass was made public after Syedna Burhanuddin’s wafaat. In contrast, Syedna Ahmed did not perform nass upon Syedna Husain in the presence of witnesses, but only disclosed it to his mansoos. This is why Syedna Taher Saifuddin says he is disclosing a deep secret, and that is why he gives the sole example of Syedna Husain for this kind of nass-e-khafi, and not of Syedna Badruddin or others like him.

Until Syedna Taher Saifuddin wrote about it openly in his Risalat, Syedna Ahmed’s private nass on Syedna Husain was not revealed in zahir history kitaabs. This explains the difference in the version of the zahir history Kitab Muntaza ul Akhbar of Shaikh Qutub bhai Burhanpuri, which says Syedna Ahmed performed nass on Syedna Husain in the presence of hudood mukhliseen and mumineen muqineen (i.e. a standard, public nass in front of hudood and mumineen).

There is hikmat in each of Syedna Taher Saifuddin’s bayaans, and there is hikmat in that he chose to reveal this khaangi nass for mumineen today.

Nass is conferred only on one who has attained the highest level of spirituality, reaching the high station of one who is worthy of becoming the na’ib of Imam uz zamaan.

According to our doctrine, nass can never be revoked from one mansoos and given to another. Our kitaabs say that Amirul Mumineen has written the names of all the Dais in the Kitabul Ilm. The claim that nass can be revoked is invalid because it would mean that Imam uz zamaan made a mistake in reading from the Kitabul Ilm when he did ilhaam to Syedna Burhanuddin RA to do nass on Qutbuddin Maula.

It is possible that nass be conferred upon a saheb who passes away before beginning his term as Dai. In such a case, our belief is that the nass had been done to make known the lofty rutba of that saheb, or for other reasons of hikmat.

The zikar of the 3rd Dai Syedna Hatim also supports the point that nass signifies that the mansoos has attained the highest shaan. When Syedna Hatim expressed his intention to perform nass on his Mazoon (and later 5th Dai) Syedna Ali bin Mohammad, Syedna Ali bin Mohammad did araz to Syedna Hatim to appoint Syedna Ali bin Hatim, and  based on his araz Syedna Hatim decided to place Syedna Ali bin Hatim ahead. Nowhere do the bayaans say that Syedna Hatim revoked nass of Syedna Ali bin Mohammad. In fact, Syedna Hatim describes him as “arba ala l-mala’ika,” higher in station than the celestial angels.” Syedna Hatim did nass on Syedna Ali bin Hatim to show that he had reached the high station that a saheb must have in order to be appointed Dai. Similarly, when Syedna Burhanuddin did Nass on Syedna Qutbuddin fifty years ago, it was because Syedna Qutbuddin had reached the high station that a saheb must have in order to be appointed Dai.

In spirit (ruhaniyyat) Syedna Burhanuddin RA was always Dai al-zaman and zamin of our najati. But tabi’at nu aalam chhe, and bashari qalib chhe. Syedna Taher Saifuddin RA related the story of the 48th Dai Syedna Abdulhusain Husamuddin who had a paralytic stroke toward the end of his life and lost his speech.

As is clear from the video (see here), Syedna Burhanuddin RA was unaware of what was going on beside him: Sh Mufaddal bhaisaheb was reciting something simultaneously as Syedna Burhanuddin RA, and Syedna Burhanuddin RA did not stop reciting until Dr. Moiz bhaisaheb pulled away the microphone from him. Sitting on takht with the Dai does not make you a Mansoos.

Syedna Qadi Numan RA has given the tasavvur that Imam ne je cheezo par khuda aagaah karey yej cheezo par Imam aagaah hoi. Khuda ni jem hikmat hoi em khuda aagaah kare. Imam to Dai si bhi aala rutbo chhe. Jeh Dai nu kaam chhe, dawat chalawanu ane amaanat adaa karwanu, ye karej, yeh haqq ni aayat chhe. Baaqi tabiyet na aalam ma haalaat aawi sake chhe.

Rasulullah fulfilled his trust, but what could he do when his community did what they did? Would anyone say that how did Rasulullah “let it happen”?

Burhanuddin Aqa fulfilled his trust by doing Nass on Qutbuddin Maula. However, elements which targeted Qutbuddin Mola made all efforts to defame him. It is they who are responsible for this fitnat. There have been times in history where dawat has undergone such difficult situations where one’s faith is truly tested and one who stays on the siraate mustaqeem during these trying times has been promised a great reward in the hereafter by Allah.