Saheb-e-‘Ilm-o-Adab Saiyedna Ali Shamsuddin bin Ibraahim ish-Shaheed (aq)
– his Martabah and Kirdaar during the time of Saiyedna Shaikh Aadam Safiyuddin Saheb (aq)

Shaheed-e-Aazam 29th ad Da’i ul Mutlaq al-Faatimi Saiyedna Ali Shamsuddin (aq) was born to Saiyedi Ibraahim (ra) – son of 28th ad Da’i ul Mutlaq al-Faatimi Saiyedna Shaikh Aadam Safiyuddin Saheb (aq), in the city of Vadodara when 27th ad Da’i ul Mutlaq al-Faatimi Saiyedna Burhaanuddin Dawoodji bin Qutubshah (aq) was alive in Ahmadabad. Saiyedna Shaikh Aadam Safiyuddin Saheb (aq) was called by Saiyedna Qutubshah (aq) when he came to know about the birth of Saiyedna Ali (aq) and gave him Mubaarakbaadi and told him, ‘O Safiyuddin Saheb, though you have lost vision of your eyes but your son Ali will become a vision for your eyes and he will be the cause of comfort and solace for you and Insha Allaah he will be blessed with the supreme status in the Da’wat.’  Saiyedna Qutubshah was well aware about the fact that no one among his

sons was competent and knowledgeable to take up the divine and spiritual responsibility of the Ilaahi and Ibdaa’i Da’wat of Imaam uz-Zamaan (as). No one except Saiyedna Safiyuddin Saheb (as) was in his mind who could become the next Da’i ul-Mutlaq after him.

Saiyedi Ibraahim (ra) brought his son Saiyedna Ali (aq) to Ahmadabad in his childhood in the khidmat of Saiyedna Safiyuddin Saheb (aq). Saiyedi Ibraahim (ra) died when Saiyedna Ali (aq) was of young age. Saiyedna Safiyuddin Saheb (aq) took all the responsibility of the upbringing and education of his grandson Saiyedna Ali (aq) in Ahmadabad – just like after the death of the father Maulaana Abdullaah (as), grandfather Maulaana Abdul Muttalib (as) took care of the upbringing of Rasoolullaah (saws). With the Razaa and guidance of Saiyedna Qutubshah (aq) and the personal attention of Saiyedna Safiyuddin Saheb (aq), Saiyedna Ali (aq) started acquiring the basic knowledge of the Kutub of Da’wat, memorized the Qur’an and began taking over the responsibility of the Umoor of Da’wat. After the rehlat of Saiyedna Qutubshah (aq), when Saiyedna Safiyuddin Saheb (aq) ascended and glorified over the throne of Faatemi and Taiyebi Da’wat, Saiyedna Ali (aq) perfected and mastered the highest rank in Uloom ud-Da’wat. Looking at his aptitude, astuteness and intelligence in the Uloom of Da’wat, he was appointed as the Maazoon and the Chief Librarian of the Kutub of Da’wat by Saiyedna Safiyuddin Saheb (aq). He used to issue the Kutub of Da’wat to the students with the Razaa of Saiyedna Safiyuddin Saheb (aq). He also used to teach and give lectures to the students and the ones who had completed learning a particular Kitaab of Da’wat were being taken to Saiyedna Safiyuddin Saheb (aq) where Saiyedna Saheb (aq) himself would put them to test and congratulate them. Saiyedi Ameenji bin Jalaal Saheb (ra) was the Mukaasir ud-Da’wat at that time and he used to assist Saiyedna Ali and engrossed himself in researching the Da’wat books.

One of the students who used to come to Saiyedna Ali (aq) was Taiyebji – son of Saiyedna Dawoodji Qutubshah (aq) who was the seed of turmoil and conflict among the students. He had intense hostility for Saiyedna Ali (aq) and his Martabah. He is the one who, during the Da’wat of Saiyedna Ali (aq), proclaimed to be the Da’i ul-Mutlaq and in the greed of wealth and riches, strayed and drifted away hundreds of mumineen from the Siraat-e-Mustaqeem. Rebel and dissenter Taiyebji started torturing and harassing the mumineen who held and clasped the truthfulness of the Da’wat of Saiyedna Ali (aq). Just like the army of Yazeed (la) tortured Imaam Ali Zayn ul-Aabedeen (as), Maulaatona Zainab (as) and the Saiyedaat of Ahl ul-Bayt (as) and took them as prisoners from one place to other, Taiyebji and his followers – bought by wealth and riches, misbehaved and ill-treated the mumineen of the Haqq.  But Saiyedna Ali (aq) and mumineen stood bravely against the evil doings of Taiyebji.  Taiyebji remained dormant and silent till his father Saiyedna Dawoodji Qutubshah (aq) was alive. It was only after his demise that he took the evil path of misguiding people and became the epicentre of unrest and conflict. Learning the Kutub of Da’wat and misinterpreting them and misguiding others were among his unmatched skills.

Taiyebji used to come to Saiyedna Safiyuddin Saheb (aq) many times for sake of learning in the absence of Saiyedna Ali (aq) but Saiyedna Saheb (aq) used to defer him until the arrival of Saiyedna Ali (aq). Many times Saiyedna Safiyuddin Saheb (aq) used to take promise from Taiyebji that he would revise the teachings given by him every other day with Saiyedna Ali (aq). Saiyedna Safiyuddin Saheb (aq) then used to ask Saiyedna Ali (aq) about the progress of Taiyebji  and discuss about the ta’leem of different disciples along with the mistakes committed by Taiyebji in learning the Kutub of Da’wat. Saiyedna Safiyuddin Saheb (aq) then in the presence of Taiyebji used to say about his erroneous learning that, ‘What guidance he would get if he himself does not deserve to be in my obedience. O Taiyebji!  What is the problem with you and how do you give justice to the Kutub of Da’wat?’ Disappointed from the wrong learning of Taiyebji, Saiyedna Safiyuddin Saheb (aq) ordered him to give the lessons of the Kitaab Da’aim ul-Islaam to the people in front of him.

Khanji bin Mohammad was commanded to teach the Kitaab Mulheqat ul-Azhaan to the students at the same time. Khanji bin Mohammad was instructed by Saiyedna Safiyuddin Saheb (aq) not to feel ashamed by the order as he was reluctant to teach in front of Taiyebji who was given the Kitaab of lower rank than him. Khanji taught some part of the Kitaab to the students in soft voice as he feared the revenge of Taiyebji. One among the people who were present, Yoosuf bin Khanji whispered near the Khanji bin Mohammad that, ‘O Khanji don’t you fear Taiyebji? See the way he is staring at you with poisoned eyes? Are you not aware that you have been given the Kitaab Mulheqat ul-Azhaan which is supreme that Da’aim ul-Islaam which Taiyebji is teaching? You are more knowledgeable and learned than him!’

Saiyedna Safiyuddin Saheb (aq) was aware about all these facts and he called upon Khanji bin Mohammad with a loud tone and asked him, ‘Why I am unable to hear your voice?’ Khanji stood and went near the Saiyedna Safiyuddin Saheb (aq) and told what Yoosuf bin Khanji has whispered to him. Khanji bin Mohammad was ordered to teach the Kitaab loudly and he did so. Saiyedna Safiyuddin Saheb (aq) listened to the lessons of Taiyebji that he was explaining the meaning of the aayat “Innal abraara yashreboona ... ... aseera” (5,6,7,8/76). He called upon Taiyebji and asked him to explain the interpretation, the incident and the meaning of the aayat to the students and tell how the other people misinterpret the aayat. Taiyebji wore a blank look with no answer. He was asked repeatedly about the same aayat but with no gain. Then Saiyedna Safiyuddin Saheb (aq) himself answered his question and told some esoteric facts about the aayat and finally concluded that, ‘O Students, even the beginners and amateurs among you know the correct Tafseer and meaning of the aayat which he does not know.’

Saiyedna Safiyuddin Saheb (aq) called Taiyebji and admonished him about his inattention in learning the Uloom of Da’wat. He said him that he has failed even in making a fruitful attempt to recollect my teachings in front of the students. He then asked Taiyebji, ‘Do you deserve to be called as the Hudood of Da’wat when the students who are of lower rank than you are much better and knowledgeable than you?’

Saiyedna Safiyuddin Saheb (aq) was highly disappointed and frustrated when Taiyebji was found guilty in the fight which he had done with a man named Miyaaji Mohammadkhan. Saiyedna Safiyuddin Saheb (aq) scolded him in the majlis in the presence of Hudood-e-Kiraam and warned him to save his soul from the Curse of Allaah. Saiyedna Safiyuddin Saheb (aq) conclusively said to all the Hudood-e-Kiraam that, How can you expect the loyalty and trust from such a person who commits such a shameful thing? The character of Taiyebji during the time of Saiyedna Safiyuddin Saheb (aq) shows that he was not only incapable and incompetent, but did not even deserve to be the one who would take over the responsibility of Da’wat after him. Can such a person be appointed as the Da’i ul-Mutlaq by Saiyedna Safiyuddin Saheb (aq) when his evil character was clear to all the Hudood-e-Kiraam? Rasoolullaah (saws) has said in one of his Hadees that, ‘A real and true Mumin surrenders to the virtuous character without untruth and unrest.’ Because a liar cannot be trusted and he is Cursed.

One day Saiyedna Safiyuddin Saheb (aq) sent Taiyebji to Saiyedna Ali (aq) to get the Kitaab Al-Mabda’ wal-Ma’aad. Taiyebji returned to Saiyedna Safiyuddin Saheb (aq) with the Kitaab and he asked, ‘O Saiyedna Saheb (aq) do you give the Kitaab of such rank to your students?’ Saiyedna Ali (aq) was listening to the conversation of Taiyebji. Saiyedna Safiyuddin Saheb (aq) said to Saiyedna Ali (aq), ‘O Ali, you have given this book to Taiyebji, this is your generosity and kindness.’ Saiyedna Ali (aq) smiled and said, ‘O Saiyedna Saheb (aq) shower your blessings on the old age of Taiyebji that he does your Khidmat and obeys your orders.’ Saiyedna Safiyuddin Saheb (aq) asked Saiyedna Ali (aq) whether he agreed to teach the Kitaab Al-Mabda’ wal-Ma’aad to Taiyebji as our decisions are alike and so does our disagreements.

This incident proves that the decision of Saiyedna Ali (aq) was the decision of Saiyedna Safiyuddin Saheb (aq); his anger was Saiyedna Saheb (aq)’s anger; his loyalty was Saiyedna Saheb (aq)’s loyalty; his disobedience was Saiyedna Saheb (aq)’s disobedience; his hostility was Saiyedna Saheb (aq)’s hostility; his love was Saiyedna Saheb (aq)’s love. This relation of Saiyedna Ali (aq) with Saiyedna Safiyuddin Saheb (aq) was only because they shared the same Martabah and Darajah of Da’i ul-Mutlaq as Allaah Ta’aala says in the Qur’an, “Noorun ‘ala Noor”, which means ‘Light on the Light’. This Noor is nothing but the Noor of Ilaahi Da’wat which Saiyedna Safiyuddin Saheb (aq) saw in Saiyedna Ali Saheb (aq).

After Taiyebji finished learning the Kitaab Al-Mabda’ wal-Ma’aad, he asked Saiyedna Ali (aq) for the Kitaab Risaalah Izaahe wal Bayaan for which he was refused because only the Mansoos or the one on whom the Nass has been done, can learn that Kitaab. Saiyedna Ali (aq) knew very well that Saiyedna Safiyuddin Saheb (aq) would never allow him to learn the Risaalah. Taiyebji went into commotion with Saiyedna Ali (aq) on this matter and when Saiyedna Safiyuddin Saheb (aq) came to knew about the misbehaviour of Taiyebji, he became extremely disappointed and made Taiyebji aware about his knowledge and what he really deserved. The same Risaalah written during the time of Saiyedna Dawoodji Qutubshah (aq) is preserved in the Kutub-khaana of Da’wat till now.

Taiyebji claimed his legacy being the son of Saiyedna Dawoodji Qutubshah (aq) and asserted that the Da’wat should return to the sons of Saiyedna Dawoodji Qutubshah (aq). Saiyedna Dawoodji Qutubshah (aq) had never instructed Saiyedna Safiyuddin Saheb (aq) to do the Nass on his son after him but told him, ‘O Safiyuddin Saheb (aq), appoint the one who is competent and complete in the Uloom of Da’wat as the next Da’i ul-Mutlaq after you.’ History repeated itself as we look in the previous times, at many instances the sons of Imaam (as) had claimed about their legacy and proclaimed themselves to the heir of the Imaamat but they all went astray and got deviated from the Siraat-e-Mustaqeem and became the Taghoot as Allaah Ta’aala says in the Qur’an,

“Allaaho waliyul lazeena aamanu yukhrejohum minaz zolomaate elan noor wal lazeena kafaroo awleyaa’ohomut taaghooto yukhrejoonahum minan noore elaz zolomaat, olaa’eka ashaabun naare hum feeha khaaledoon”

Zaid was the son of Maulaana Imaam Ali Zayn ul-Aabedeen (as) who proclaimed to be the righteous Imaam in opposition to Imaam-e-Haqq Maulaana Mohammad ul-Baaqir (as). Sons of Imaam Ja’far us-Saadiq (as) claimed themselves to be the true Imaams against Imaam-e-Haqq Maulaana Isma’il (as). All of them turned their back to the Path of the Noor of Allaah and became Taghoot and so does Taiyebji and his followers.

Hasab Nasab (generational lineage) is inferior to the Sabab (spiritual lineage) – which is established by Nass-e-Jali or Nass-e-Khafi. Worldly relations bear no value as far as spiritual leadership is concerned. Rasoolullaah (saws) has said in one of his Ahadees that , ‘Kullo hasbin was nasbin munqate’un illa hasbee wa nasbee’ which means ‘Every descent and lineage will break except my descent and lineage.’ This Hadees clearly indicates that the Aal-e-Mohammad or the progeny of Rasoolullaah from Maulaatana Faatema (as) who are Imaam Hasan and Imaam Husain (as) and then the succession of A’immat-e-Taahereen (as) and Du’aat ul-Akrameen (aq) will continue perpetually because of the Nass among them. Saiyedna Safiyuddin Saheb (aq) had done Nass-e-Jali on Saiyedna Ali (aq) on many occasions – the documentary proofs of which are preserved in the Kutub of Da’wat. This Nass or appointment is the spiritual connection between the deceased and the newly appointed Da’i. Taiyebji claimed the Martabah of Da’wat because of the Hasab and Nasab but Saiyedna Ali (as) became the Saheb of Sabab and Nass.

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