Misleading analysis of the word "Ablagh": Sijill #65
The Qutbi Bohra Sijill #65 states:
"Syedna Taher Saifuddin’s Amal, in the context of the aforementioned Hadith, was the appointment of Syedna Mohammed Burhanuddin RA as his successor. That was his Amal Saleh. His Niyyat, then, was the selection and preparation of Syedna Qutbuddin TUS to succeed Syedna Burhanuddin. That was Ablagh as it was to take place many years later and because Syedna Taher Saifuddin showered him with his abundant nazaraat."
Before and after the above given excerpt, the Qutbi Bohras have revealed A'ala bayanaat of "Ta'weel" which is contradictory to the amal of Syedna Mohammed Burhanuddin (RA) and Dawat principles.
http://qutbibohras.blogspot.in/2014/07/ ... enets.html
http://qutbibohras.blogspot.in/2015/03/ ... art-1.html
Let us refute the above statement of KQ, WITHOUT exposing any "ta'weel".
Please note: I will NOT be discussing Ta'weel bayans in this article. Publishing Ta'weel related bayans on a public forum such as Youtube is a clear violation of the Misaq.
KQ draws faulty inference from the hadith of Rasulullah (SAW) and in turn shows utter disrespect and irreverence to Syedna Mohammed Burhanuddin (RA). The hadith goes as follows:
نية المؤمن ابلغ من عمله
[The niyyat of a mumin is far reaching than his amal (deed)]
The word "ablagh" is a superlative tense of "baligh"
"ablagho min" means 'far reaching than'
According to the grammatical rule of superlative tense, "best" is always better than "good" and "farthest" is always farther than "far".
KQ is clearly saying that the deed (amal) of Syedna Taher Saifuddin (RA) is Syedna Mohammed Burhanuddin (RA), and KQ is his intention (niyyat) - na'uzobillah.
The intention (niyyat) is "ablagh" than the deed (amal), so KQ slyly insinuates that he is better than Syedna Mohammed Burhanuddin (RA), OR, that Syedna Mohammed Burhanuddin (RA) was just a mere medium after Syedna Taher Saifuddin (RA) for the arrival of KQ as the ultimate conclusion! Hasha lillah!
The aforementioned Hadith has also been stated by Rasulullah (SAW) as follows:
نية المؤمن خير من عمله
[A mumin's intention is more honourable than his deed]
Raudat Hidayaat-Vol-3-Hadeeth 48
The Fateli Dawat Sijill #65 website states:
"That was Ablagh as it was to take place many years later and because Syedna Taher Saifuddin showered him with his abundant nazaraat."
The meaning of "ablagh" has no relation with the phrase "to take place many years later" so this interpretation is totally unsound & completely incorrect.
Is KQ hinting that he was showered with more nazaraat by 51st Dai (RA) than Syedna Mohammed Burhanuddin (RA)?!
No Dai is lesser than the other. I would strongly advise KQ to refer the following verse of Syedi Sadiq Ali Saheb (QR) before drawing comparisons between Duat Kiraam (RA) to bolster his false claim:
In a previous article, I discussed the concept of "Most Beloved Son", and had posted a rhetorical question:
"Shouldn't the Mansoos be the "Most beloved son" and not any one else? Syedna Mohammed Burhanuddin RA was the physical and spiritual son of Syedna Taher Saifuddin RA. He is by far the "most beloved son". Unless KQ believes that he was more beloved to Syedna Taher Saifuddin RA than his own Mansoos (Syedna Mohammed Burhanuddin)."
The answer I would have expected from KQ back then would have been, "Of course not! The Mansoos (in this case The 52nd Dai) is obviously more beloved to the 51st Dai". But after reading KQ's recent waaz transcript, it's crystal clear that KQ genuinely believes he is "far better", "far superior" and "ablagh" than Syedna Mohammed Burhanuddin RA. This is the sole reason he constantly went against Syedna Mohammed Burhanuddin RA.
The number timeline in Qutbi Belief runs as follows:
1,2,3,...48,49,50, 51, 53 and then 52 (when convenient).
http://qutbibohras.blogspot.com/2014/06 ... ng-52.html
Finally, it is evidently clear, that by giving such blasphemous, anti-Fatemi tasawwuraat, KQ is now void basic tawfeeq to the extent that he cannot help but utter these blunders during his public sermons. The Sijill Newsletters are compiled by his Qutbi children. In order for them to repeat their fathers' mistakes and later document it in their Sijill, further proves their lack of understanding of basic Fatemi Dawat tenets, and they too are void of all tawfeeq.
نعوذ بالله من الحور بعد الكور