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Dawoodi Bohras (Hindi: दवूदि बोह्रा, Arabic: داؤدی بوہرہ) are the main branch of the Bohras, a Mustaʿlī subsect of Ismāʿīlī Shīʿa Islām. The subsect is based in India although the Dawoodi Bohra school of thought originates from Yemen.

Today, there are close to 1 million Dawoodi Bohras worldwide. Dawoodi Bohras have a unique blend of cultures, including Yemeni, Egyptian, African, and Indian.

The word Bohra itself is derived from the Gujarati word Vehwahar, which is interpreted as "trading".

A member of the Dawoodi Bohra Community is called Bohri.

The spiritual leader of the Dawoodi Bohra community is called the Dāʿī l-Muṭlaq (Arabic: داعي المطلق‎ "Unrestricted Missionary"); Mohammed Burhanuddin is the 52nd and current Dāʿī l-Muṭlaq.

Dawoodi Bohras believe that the 21st Imām, Ṭayyib Abī l-Qāṣim, believed to be a direct descendant of Muḥammad through his daughter Fāṭima az-Zahra, went into seclusion and established the office of the Dā‘ī l-Muṭlaq as the Imām's vicegerent, with full authority to govern the Dawoodi Bohra community in all matters both spiritual and temporal, as well as those of his assistants, the Ma'dhūn (Arabic: مأذون‎ "Licensee") and Mukāsir (Arabic: مكاسر‎).

During the Imām's seclusion, a Dā‘ī l-Muṭlaq is appointed by his predecessor. The maʾḏūn and mukasir are in turn appointed by the Dā‘ī l-Muṭlaq. A fundamental belief of the Dawoodi Bohra is that the presence of the secluded Imām is guaranteed by the presence of the Dāʿī l-Muṭlaq.

Dā‘ī Muhammad Burhanuddin appointed Khuzaima Qutbuddin as his ma'dhūn and Husain Husamuddin as his mukāsir.

Contents 1 History 2 Contemporary Dawoodi Bohras 3 Contributions to the community at large 4 Current notable official events 5 Bohra Zakat 6 Fundamentals of the faith 7 Imams of Dawoodi Bohra 8 Dais of Dawoodi Bohra 9 Further reading 10 References 11 External links

[edit] History

Today, there are only close to 1 million Dawoodi Bohras worldwide. Dawoodi Bohras have a unique blend of cultures, including Yemeni, Egyptian, African, and Indian. As their culture, they also practice Islam in a different manner compared to most muslims in the world.

Their community traces its spiritual heritage from Prophet Mohammed and his Vasi Amirul Mumineen Moulana Ali, son-in-law of the Prophet, and continuing through their successors, the Imams, who, functioning first from Medina, spread over to North Africa and Egypt in the succeeding centuries.

Imam Al-Mehdi Billah set out for North Africa and established his religious kingdom in Tunisia and the adjacent territories. Three Imams succeeded him and the fourth, Imam Al-Moiz Le-dinillah, established his seat of authority in Egypt.

The great kingdoms these Imams founded, the noble traditions of thought and philosophy they fostered, the immense wealth of literature they produced and guarded, the resplendent civilisation they established and the wise way of life they pursued have all come to be called Fatimi after Fatima, the daughter of Prophet Mohammed and the consort of Imam Ali, thus linking two venerable personalities together.

The Fatimi Imams, reigning in glory in Egypt, founded the City of Cairo, started the renowned centre of learning, Al Azhar University, which is the oldest institution of its kind in the world to exist to this day, and wrote into Egyptian history the unforgettable Fatimi era. This period and its unrivalled efflorescence of thought, art and culture owe everything to the Fatimi Imams who were inspired leaders, great builders and lofty thinkers, eminent scholars and writers.

From Egypt the centre of Fatimi authority and activity was shifted to Yemen in Arabia. When the 20th Imam decided that the time had again come to keep away from the public eye, he made elaborate preparations for enabling his successor to go into seclusion at the appropriate moment and also for the preservation and continuation of the Fatimi tradition, from a congenial new centre in neighboring Yemen, and on a new basis.

For this purpose he directed his grand emissary in Yemen, to establish the institution of the vicegerent of the Imam which dignitary was to function as the sole deputy of the Imams in seclusion, exercising all their powers to the fullest extent. The vicegerent came to be known as Dai-el-Mutlaq and his office necessitates the unfailing discharge of two obligations, viz., that the Dai-el-Mutlaq would take care to appoint a successor in time and that he would always carry on his mission in the name of the Imams with all the authority and power inherent in that high office.

When the 21st Imam went into seclusion in 1132 A.D., on the authority of the Imam, the institution of Dai-el-Mutlaq was established, which continues vigorously without interruption to this day. The first to enter upon office in Yemen was Syedna Zoeb. In all 23 Dai-el-Mutlaqs functioned in Yemen before the seat of authority was shifted to India.

From Yemen, after a preparatory period lasting two centuries, the seat of the Dawat was transferred to India. Already ties of friendly intercourse, exchange of thought and culture and trade had existed for long between India and Yemen. The followers of the Dai in Yemen had settled down in India, and the more eminent amongst them used to visit Yemen, would stay with the Dais for long periods, acquire first-hand knowledge of the traditions of the faith and also observe how the Dais were managing the affairs of the community. The Dais also had representatives on the Indian soil to attend to the needs of their followers. When extreme persecution of the Fatimi followers on the ground of differing beliefs and adherence to the successive Fatimi Imams and Dais led to a sense of insecurity, the Dais chose India for the transfer of the Dawat in the knowledge and belief that this country was receptive and tolerant towards varying faiths and creeds. The first Dai to hold office in India was Syedna Yusuf Najmuddin in the year 1539 A.D. He commenced his mission in Gujarat and gradually the followers spread to other parts of India. ^[1]

Some Bohras' ancestors were converts from Hinduism to Islam in Gujarat, India. Their conversion was the result of the work of Fatimid missionaries from Egypt and Yemen before the seclusion of the 21^st Fatimid Imām, some time during the reign of Caliph-Imām al-Mustansir. The converted were largely from the higher castes, many of whom were engaged in trade and commerce. Later, indigenous converts undertook missionary activities in other regions such as the areas that today constitute Rajasthan, Madhya Pradesh and Maharashtra.

[edit] Contemporary Dawoodi Bohras

The Dawoodi Bohras are a very closely-knit community who seek advice from the Dā‘ī on spiritual and temporal matters.

While the majority of Dawoodi Bohras have traditionally been traders, it is becoming increasingly common for them to become professionals. Within South Asia many choose to become doctors, and in the Far East and the West, a large number now work as consultants or analysts as well as a large contingent of medical professionals. Dawoodi Bohras are encouraged to educate themselves in both religious and secular knowledge, and as a result, the number of professionals in the community is rapidly increasing.

Dawoodi Bohras believe that the education of women is equally important to that of men, and many Dawoodi Bohra women choose to enter the workforce. Al Jamea tus Saifiyah "The Arabic Academy" in Surat and Karachi is a sign to the educational importance in the Dawoodi Bohra community. The Academy has an advanced curriculum which encompasses religious and secular education for both men and women.

Today there are approximately one million Dawoodi Bohras. The majority of these reside in India and Pakistan, but there is also a significant diaspora resident in the Middle East, East Africa, Europe, North America and the Far East.

A Dawoodi Bohra is highly conscious of his identity and this is especially demonstrated at religious and traditional occasions by the appearance and attire of the participants. Dawoodi Bohra men wear a traditional white three piece outfit, plus a white and gold cap (called a topi), and women wear the rida, a distinctive form of the commonly known burqa which is distinguished from other forms of the veil due to it often being in colour and decorated with patterns and lace. Young girls wear a simple two-piece suit with a collar and shalwaar called a Jabloo Izaar. They wear this with a girl's topi, decorated with sequins and sometimes lace.

Besides speaking the local languages, the Dawoodi Bohras have their own language called Lisānu l-Dā‘wat "The language of the Dā‘wat". This is written in Arabic script but is derived from Urdu, Gujarati and Arabic.

Remembrance of the martyrdom of Husayn, grandson of Muḥammad, is an essential part of every Dawoodi Bohra community activity. Every year, the head of the community delivers religious discourses for ten days during ‘Āshūrā and these are attended by a large number of community members.

[edit] Contributions to the community at large

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Moinuddin Chishti  · Shah Waliullah Ahmad Raza Khan Sayyed Ahmad Saeed Kazmi Shah Ahmad Noorani Siddiqi Syed Faiz-ul Hassan Shah

Communities

Northern · Mappilas · Tamil Konkani · Marathi · Vora Patel Memons · North-Eastern · Kashmiris Hyderabadi · Dawoodi Bohras · Khoja Oriya · Nawayath · Bearys · The Saits Meo · Sunni Bohras Kayamkhani · Bengali

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Islamic Universities

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Other topics

Ahle Sunnat Movement in South Asia Indian Muslim nationalism Muslim chronicles for Indian history Jamaat-e-Islami Hind This box: view • talk • edit

The Dawoodi Bohras originated from Fatimid Egypt and thus their cultural mores are based on the practices of the Fatimid Imāms. This is further found in the myriad constructions that the Dawoodi Bohras have carried out around the world, all of which feature Fatimid influences from the masjids and buildings of Cairo.

Dā‘ī Mohammed Burhanuddin undertook the complete renovation and restoration of the Masjid of Imām al-Hakīm in Cairo, a project UNESCO had considered but did not undertake. Some of the most important Fatimid-era masjids were also renovated by his holiness in Cairo as a tribute to the vast and beautiful legacy of the Fatimid Imams, including Jāmiʻ al-Aqmar (built in 1125)^[2] and Jāmiʻ al-Juyūshī in modern Madīnat al-Mukaṭṭam.^[3][4]

Currently, Muhammad Burhanuddin has taken up the task of renovation of the Masjid al-‘Azam in Kūfa, Iraq. This place is of historical significance to both the Islamic and the Pre-Islamic era. The masjid is also primarily significant to the shiahs as it is the place of martyrdom of ‘Alī ibn Abī Tālib. Another significant contribution in Iraq at the moment is the renovation of the shrines of Husayn in Karbala and that of ‘Alī in Najaf.

In June 2005, the Dawoodi Bohra community built Saifee Hospital in Mumbai, India. The hospital is one of the most technologically advanced hospitals in the entire country, and was inaugurated by the Prime Minister of India, Dr Manmohan Singh on June 4, 2005. At the inauguration, the Dawoodi Bohra community was commended by the Prime Minister during a speech delivered by him..

[edit] Current notable official events

The first Dawoodi Bohra masjid in the West was built in Farmington Hills, Michigan in 1988. Immediately thereafter, the first masjid for Canada was inaugurated by Dr. Syedna Mohammed Burhanuddin in Toronto.

In June 2001 Masjid-ul-Badri in Chicago was inaugurated. In July 2004 the first masjid in New Jersey, Masjiduz-Zainy, was completed ^[5]

The following year, August 2005, the Dā‘ī l-Mutlaq inaugurated another new masjid in the United States in Fremont, California (metropolitan San Francisco) and was congratulated by various officials and dignitaries from local, state and the United States governments. President George W. Bush also sent a letter from the White House [1]. On July 8th 2007, Dr. Syedna Mohammad Burhanuddin inaugurated a new masjid in Paris, France. [2]

[edit] Bohra Zakat

Zakāt, a repayment to God of what you have been blessed with, is one of the seven pillars of the faith. Dawoodi Bohras pay many different zakawāt. The religious establishment has seven tithes, some of which are encouraged and others required of its members during their life-span, before birth and after death. They are as follows:

1. Sīlatu l-Imām: Sīlah literally means "keeping contact". This is supposed to be collected as an offering for a hidden Imām who will appear one day & the amount will be passed on to him.
2. Zakātu l-Fitra: Dawoodi Bohra tradition outlines this as a payment for the soul. Dowoodi Bohras believe that this payment is one means of cleansing the soul. It is required to be paid along with Zakatu l-Maal, both of which Dawoodi Bohras usually pay in the month of Sherullahu l-Moazzam (Ramaḍān). Dawoodi Bohras are strictly required to pay this for every family member as it is compulsory. The amount is fixed, and is based by the annual worth of silver.
3. Zakātu l-Maal: This obligatory payment enjoined by the Qur'ān and Prophet Muḥammad (SAW) fixed it at 2.5% of ones wealth and income at the end of a year. Literally, as outlined by the Qu'rān, the amount is 1 for every 40. If a Muslim does not have more than 40 (of any currency), Zakātu l-Maal isn't required. The majority of Muslims give their zakātu directly to the needy and poor, but Dawoodi Bohra culture and tradition outlines that the it be paid from each family to the Dā‘ī l-Muṭlaq, who decides how the money is split and distributed.
4. Khums "One-Fifth": As per the Qu'rān, one-fifth of the war booty was to be taken by Muḥammad for his family's maintenance and also for performing the functions of the head of the community. The Shī‘ah paid one-fifth of their sudden gains to their Imām from the progeny of Fāṭimatu z-Zahra. The Dawoodi Bohras now pay it to the Dā‘ī l-Muṭlaq as the Hidden Imām's viceregent.
5. Ḥaqqun Nafs "Right of the soul": This is a payment given by a Dawoodi Bohra to the Dā‘ī l-Muṭlaq at will at many times in their life. The payment is based on multiples of 119 (of whatever currency your area uses). At death, a Bohra's family members usually pay a Ḥaqqun Nafs for the deceased as an offering of gratefulness for the life the person had lived.
6. Nazaru l-Maqam: This a symbol for the sight and help of the Imām and his viceregent. Bohras believe that putting aside money or things of value as Nazaru l-Maqam can help them in times of hardship and need. This money is then presented to the head of the community, the Dā‘ī l-Muṭlaq.

[edit] Fundamentals of the faith

The Dawoodi Bohra sect, unlike Sunni Islam, is based on the concept of hierarchy and each authority at the lower rank has to submit to the one at the higher rank. These religious authorities are known as hudūd (singular hadd). The hadd of the upper rank demands total obedience from the hudūd at lower rank. Thus the Dawoodi Bohra sect is one of obedience and submission to the authorities. No dissent is permitted. There is no permission given to an unauthoritative person of an open and democratic discussion on religious affairs without the consultation of the religious authority, due to the esoteric nature of Ismā‘īlism, which stresses on the hidden meaning of the Qur'an and the allegorical interpretation of the Pillars of Islam, a unique philosophy on unity, creation, cosmology, eschatology, the institution of prophethood and the Imāmah. Therefore a believer should submit unquestioningly to the authority of the Dā‘ī l-Muṭlaq and Imām on the discretionary powers and orders on the religious, social and observance of customary obedience to the higher rank of the religious hierarchy. Only those at the advance stage of learning could aspire to know the hidden meaning and the tawīl and for this reason, the Dā‘ī l-Muṭlaq takes a strict oath of allegiance (mithaq) from his followers so as to pledge their absolute loyalty to the Imām and Dā‘ī l-Muṭlaq.

At the age of puberty, every Dawoodi Bohra, or mu'min "believer", pronounces the traditional oath of allegiance requiring the initiate to adhere to the Sharī‘ah and accept the religious leadership of the Imāms and Dā‘ī l-Muṭlaq. This oath is renewed each year on the 18 Dhū l-Hājj, the day of ‘Īd al-Ghadīr.

The traditional dress of Dawoodi Bohras is kurta, pyjama, Taqiyah_(cap) and sayā for male and rida for female. On all religio-social occasions they are dressed in the above fashion. They eat in the form of traditional thal, a large steel plate placed on a low, circular or cross-shaped stool known as a "choomlo" or "kundli" or "tarakti". 8 Bohras circle around the thal and sit. Bohras begin their meal by tasting a pinch of salt, dessert and then move on to the appetizers and main course. When done, they taste the salt again and then the meal is considered over. Meals usually consist of mainly non-veg cuisine, specially mutton biryani (steamed rice with seasoned lamb/chicken, dressed with boiled eggs), gosh (spicy fried meat), deep fried chicken, tikka (chicked/mutton/fish nuggets barbecued with vinegar and spices). The meal will also include sweets, like ice cream or halwa ( made of wheat dough and sweetened milk, baked in oven with some butter or ghee/oil)

Pilgrimages to the shrines of the Mawāli-e Taherīn ("saints") is an important role in the devotional life of Bohras, for the facilitation of which musafir-khaanas and assisting charitable organizations and awqāf have been set up in several cities. Every new year, the first ten days of Muharram is marked by the martyrdom of Husayn and is commemorated by setting up sabīl and majālis-e 'azadari. Social gatherings are mainly on the occasions of aqīqah "naming of the newborn", milād "anniversary", mīthāq "religious oath", walīmah "marriage", iftitāh "opening ceremony", urs "commemoration of the deceased Du‘ātu l-Muṭlaq", and majālis (in the month of Muharram and Ramaḍān).

[edit] Imams of Dawoodi Bohra

1. Hasan ibn Ali - 625-670 (Imam - 660-670)
2. Husain ibn Ali - 626-680 (Imam -670-680 )
3. Ali ibn Husain -659-712 (Imam-680-712)
4. Mohd. ul Bakir ibn Ali -676-743 (Imam 712-743)
5. Jafer us Sadiq ibn Mohd ul Bakir 702-765 (Imam- 743-765)
6. Ismail ibn Jafer 719/722-775 (Imam 765-775)
7. Mohammad ibn Ismail 740-813 (Imam 775-813)
8. Abdullah ibn Mohammad (Ahmed al wafi)766-829 (Imam 813-829)
9. Ahmed ibn Abdullah (Mohammad al taqi)790‐840 (Imam 829‐840)
10. Husain ibn Ahmed (Abdullah) (Imam 840‐909)
11. Abdullah Al Mehdi ibn Husain (Abū Muḥammad ˤAbdu l-Lāh (ˤUbaydu l-Lāh) al-Mahdī bi'llāh) (909-934)
12. Mohammed ul Qaim ibn Abdullah (Abū l-Qāsim Muḥammad al-Qā'im bi-Amr Allāh) (934-946)
13. Ismail Al Mansoor ibn Mohammed(Abū Ṭāhir Ismā'il al-Manṣūr bi-llāh )(946-953)
14. Maad‐nil Muiz ibn Ismail Al Mansoor(Abū Tamīm Ma'add al-Mu'izz li-Dīn Allāh )(953-975)
15. Nizare nil Aziz ibn Moad‐al Moiz (Abū Manṣūr Nizār al-'Azīz bi-llāh )(975-996)
16. Husainil Hakim ibn Nizare‐al Aziz (Abū 'Alī al-Manṣūr al-Ḥākim bi-Amr Allāh) (996-1021)
17. Ali‐al Zahir ibn Husain‐al Hakim (Abū'l-Ḥasan 'Alī al-Ẓāhir li-I'zāz Dīn Allāh) (1021-1036)
18. Maad‐al Mustansir ibn Ali ai Zahir(Abū Tamīm Ma'add al-Mustanṣir bi-llāh )(1036‐1094)
19. Ahmed al Mustali ibn Maadenil Mustansir (al-Musta'lī bi-llāh )(1094‐1101)
20. Mansuril Amir ibn Ahmed Al mustai( al-Āmir bi-Aḥkām Allāh) (1101-1130)
21. Tayyeb ibn Aamir

[edit] Dais of Dawoodi Bohra

In the tradition ,Dais of Dawoodi Bohra are being continued as follows;

1. Syedna Zoeb Bin Moosa
2. Syedna Ibrahim Bin Husain
3. Syedna Hatim Bin Syedna Ibrahim
4. Syedna Ali Bin Syedna Hatim
5. Syedna Ali Bin Syedna Mohd. Bin Waleed
6. Syedna Ali Bin Hanjala
7. Syedna Ahmed Bin Mubarak
8. Syedna Husain Bin Syedna Ali
9. Syedna Ali Bin Syedna Husain
10. Syedna Ali Bin Syedna Husain
11. Syedna Ibrahim Bin Syedna Husain
12. Syedna Mohd Bin Sayedi Hatim
13. Syedna Ali Shamshuddin Bin Syedna Ibrahim
14. Syedna Abdulmuttalib Syedna Mohd
15. Syedna Abbas Bin Syedna Mohd.
16. Syedna Abdullah Fakhruddin Syedna Ali
17. Syedna Hasan Badruddin Syedna Abdullah
18. Syedna Ali Shamshuddin Bin Syedna Abdullah
19. Syedna Idrees Bin Syedna Hasan
20. Syedna Hasan Badruddin Syedna Idrees
21. Syedna Husain Husamuddin Syedna Idrees
22. Syedna Ali Shamshuddin Syedna Husain
23. Syedna Mohd. Ejuddin Syedna Hasan
24. Syedna Yusuf Najmuddin Bin Sulemanji
25. Syedna Jalal Shamshuddin Bin Hasan
26. Syedna Dawood Bin Ajabshah
27. Syedna Dawood Bin Qutubshah
28. Syedna Sheikh Aadam Safiuddin
29. Syedna Abduttayyeb Zakiuddin
30. Syedna Ali Shamshuddin Bin Molai Hasan
31. Syedna Kasimkhan Zainuddin Bin Feerkhan
32. Syedna Qutubkhan Qutubuddin Shaheed
33. Syedna Feerkhan Shujauddin Bin Ahmedji
34. Syedna Ismail Badruddin Bin Molai Raj Saheb
35. Syedna Abduttayyeb Zakiuddin Syedna Badruddin
36. Syedna Musa Kalimuddin Bin Syedna Zakiuddin
37. Syedna Noor Mohd. Nuruddin Syedna Kalimuddin
38. Syedna Ismail Badruddin Bin Sayyedi Sheikh Aadam
39. Syedna Ibrahim Wajiuddin Bin Sayedi Abdul Qadir
40. Syedna Hibtullahil Moiedy Syedna Vajiuddin
41. Syedna Abduttayyeb Zakiuddin Bin Syedna Badruddin
42. Syedna Yusuf Najmuddin Bin Syedna Zakiuddin
43. Syedna Abdeali Saifuddin Bin Syedna Zakiuddin
44. Syedna Mohd. Ejjuddin Sayedi Jivanjee
45. Syedna Tayyeb Zainuddin Bin Sayedi Jivanjee
46. Syedna Mohd. Badruddin Bin Syedna Saifuddin
47. Syedna Abdulqader Najmuddin
48. Syedna Abdul Husain Husamuddin
49. Syedna Mohd. Burhanuddin
50. Syedna Abdullah Badruddin Bin Syedna Husamuddin
51. Syedna Taher Saifuddin
52. Syedna Mohammed Burhanuddin

[edit] Further reading

• The Dawoodi Bohras: an anthropological perspective, by Shibani Roy. Published by B.R. Publishing, 1984.
• Mullahs on the mainframe: Islam and modernity among the Daudi Bohras, by Jonah Blank. University of Chicago Press, 2001. ISBN 022605676.Excerpts
• A Short History of the Ismailis, By Farhad Daftary

[edit] References

1. ^ http://www.sharjahjamaat.com/index.php?option=com_content&view=article&id=1&Itemid=3 Anjuman-e-Najmi, Sharjah
2. ^ Al Aqmar Masjid, IslamicArchitecture.org, http://www.islamicarchitecture.org/architecture/alaqmarmosque.html 
3. ^ Saifuddin, Ja'far us Sadiq Mufaddal, Al-Aqmar: A Living Testimony to the Fatemiyeen, Graphico Printing Ltd (published 2000), ISBN 0-9539270-0-8 
4. ^ Saifuddin, Ja'far us Sadiq Mufaddal, Al Juyushi: A vision of the Fatemiyeen, Graphico Printing Ltd (published 2000), ISBN 0-9539270-1-6 
5. ^ Anjuman-E-Burhani

[edit] External links

• Mumineen.org - A community web portal
• Dawoodi Bohra Da'i al-Mutlaq, Mazoon, and Mukasir
• Another web-portal for the Dawoodi Bohra community
• Dawoodi Bohra Search Engine of all Authentic sites.