| Part of a series on Shīa Islam
The Dawoodi Bohras (Arabic: داؤدی بوہرہ) are a sect within the Ismā'īlī branch of Shia Islam. Bohras mainly reside in the western cities of India, but are also found in Pakistan, Yemen and East Africa. The main language of the community is "Lisan ud-Dawat", a dialect of Gujrati with inclusions form other languages. When in communal attire, a bohra male has a kurta, a payjama, and a jacket, all of which are mostly white, along with a white and golden topi. Most men have a beard. A bohra woman wears a two piece dress called a rida.
The office of the Da'i al-Multaq, a religious position, is central to secular and religious affairs among Bohras.
The Dawoodi Bohra follow a sort of Shi'ite Islam as propagated by the Fatimid Imamate in medieval Egypt.
The word Bohra comes from the Gujarati word vehru ("trade"), in reference to their traditional profession. The term Dawoodi comes from the support given to Dawood Bin Qutubshah during a schism that the community faced in 1592 when there was a leadership dispute.
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The Dawoodi Bohra sect is a Shia sect also referred to as the Tayyabī Musta'lī Ismā'īlī sect. The Isma'ilis were split from the now mainstream Ithna Ashari Shias over the succession issue of Imam Jafar Al-Sadiq. The Isma'ilis took Isma'il bin Jafar as their Imam whereas the Twelvers (Ithna Ashari Shia) took Musa Kazim bin Jafar Al-Sadiq as their Imam. The Ismailis split into Druze and mainstream Isma'ilis due to a succession issue and further down the line they again split into Nizari and Musta'ali branches. the Musta'ali branch to which Dawoodi Bohra trace their legacy continues until the 21st Imam Al-Tayyab, who went into occultation (hiding). His direct descendent is considered as the current Imam and remains in seclusion. In that period the governance of the sect has been entrusted to the Da'i al-Mutlaq (Unrestricted Missionary). Splinter groups of the Bohras have subsequently emerged over the succession dispute of the preceding Dai.
Doctrinal differences between the mainstream Ithna Ashari Shias and Bohras are that the Bohras believe in an esoteric interpretation of Quran and Islam, wherein individual verses and words of the Quran can be given any meaning by the Dai claiming inspiration from the allegedly hidden Imam under their scheme of Taweel. Many prominent mainstream scholars and Islamic Organizations have declared both the leader and their followers to be disbelievers due to what they perceive as the ardent worship of their leader without being instructed in the completed Sharia to do so. The practice of Sajda (Prostration) was started by 51st Dai Taher Saifuddin and went to the extent of claiming that he is "Elahul-Ard" (God on earth) that he is accountable to no one and that he is master of the soul, mind, body and properties of his followers. He made it compulsory that every Bohra should call him/herself as "Slave of Sayedna" (Abd-e Sayedna / Amat-e Syedna) and perform "Sajda-e 'Ubudiyat"(Prostration of Obedience) in front of him.
Bohras pray 5 times a day, fast in the month of Ramadan, perform Hajj and Umrah and give zakah as all Muslims do. The Bohras do stand out from other Islamic sects in some ways such as their outlook on the status of women. Prof Zainab Bano a Bohra Professor quoted that "Dawoodi Bohras are out of the Muslim mainstream, but part of the national mainstream. There is gender equality and women's empowerment." The Dawoodi Bohras, being Ismailis and thus Jafaris, were included as Muslims in the Amman Message There are group leaders who opposed and criticized the Amman message being completely contradictory to the Islamic teachings and that the signatures were copy pasted from unsuspecting scholars
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The spiritual leader of the Dawoodi Bohra community is called Da'i al-Mutlaq (Arabic: داعي المطلق), who serves as the representative of the purported hidden Imam, who supposedly lives on in seclusion. The role of Da'i was created by Queen Arwa bint Ahmed (also known as Al-Hurra Al-Malika) of Yemen. It should not be confused with other offices that exist in the Imamate such as Dai-ad-Du'at and Dai al-Balagh. Zoeb bin Moosa is the first Dai-al-Mutlaq.
As Shi'a Muslims, Bohras believe that their Imāms are descendants of the Islamic prophet Muhammad by way of his daughter Fatimah and her husband Ali. They believe that Muhammad chose Ali as his successor and publicly declared this while he was returning from his first and last Haj in 632 CE. Dawoodi Bohras, in keeping with all Shi'a believe that after Muhammad, Ali had been the rightful wasi, Imam and caliph, but the actual Caliphate was usurped by Ẓāhirī ("literalist") caliphs. Ali was the final Rashidun Caliph from 656-661 CE; the Imamate and caliphate were united in this period.
After Ali, his son Hasan ibn Ali, the first Ismāʿīlī Imam, was challenged for the Caliphate, ultimately resulting in a truce with the Umayyad Caliphate to recognise the claimant in power, Muawiyah I, as Caliph and avoid bloodshed, while Hasan retained the Imamate. After Hasan, Husain and his family and companions were killed at the Battle of Karbala and Husain's body was buried near the site of his death. Dawoodi Bohras believe that Husain's head was buried first, in the courtyard of Yazid (the Umayyad Mosque), then transferred from Damascus to Ashkelon, and then to Cairo.
The first through the fifth Ismāʿīlī Imams - until Ja'far al-Sadiq - are commonly accepted by all the Shi'a, although numbered differently. Bohras and Nizari Ismāʿīlīs treat Ali as Vasi (successor to Mohammad) and Imam Hasan as first Imam whereas Twelvers number Ali as the first. The followers of Ja'far's son, Isma'il ibn Jafar, became Ismailis, to whom the Bohras belong. Twelvers believe that Musa al-Kadhim was heir to Ja'far instead; their Imams diverged at that point.
During the period of Ja'far, the Abbasid Caliphate replaced the Umayyads and began to aggressively oppose belief in an Imamate. Due to strong suppression by the Abbasids, the seventh Ismāʿīlī Imam, Muhammad ibn Ismail, went into a period of Occultation. During this period his representative, the Dāʿī, maintained the community.
The names of the eighth, ninth, and tenth Imams are considered by some traditions to be "hidden", known only by their nicknames due to threats from the Abbasids. However, the Dawoodi Bohra, claim to have the true names of all the known Imams in sequence, including the "hidden" Imams, namely: the eighth Ahmad al-Wafi (Abadullah), the ninth Muhammad at-Taqi (Ahmed ibn Abadullah), and the tenth, Rabi Abdullah (Husain ibn Ahmed).
The 11th Imam, Abdullah al-Mahdi Billah, founded the Fatimid Caliphate in 909 CE in Ifriqiya (present Tunisia), ending the occultation. In Ismāʿīlī eyes this act again united the Imamate and the Caliphate in one person. The Fatimids then extended up to the central Maghreb (now Morocco, Algeria, Libya). They entered and conquered Egypt in 969 CE during the reign of the fourteenth Imam, al-Mu'izz li-Din Allah, and made Cairo their capital. After the eighteenth Imam, al-Mustansir Billah, the Nizari sect believed that his son Nizar was his successor, while another Ismāʿīlī branch known as the Mustaali (from whom the Dawoodi Bohra would eventually form), supported his other son, al-Musta'li. The Fatimid dynasty continued with al-Musta'li as both Imam and Caliph, and that joint position held until the 20th Imam, al-Amir bi-Ahkami l-Lah (1132 CE).
At the death of Imam Amir, one branch of the Mustaali faith claimed that he had transferred the imamate to his son at-Tayyib Abi l-Qasim, who was then two years old. Another faction claimed Amir died without producing an heir, and supported Amir's cousin al-Hafiz as both the rightful Caliph and Imam. The al-Hafiz faction became the Hafizi Ismailis, who later converted during the rule of Sultan Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūbi. The supporters of Tayyeb became the Tayyibi Ismāʿīlī.
Tayyeb's claim to the imamate was endorsed by the Hurrah al-Malika ("the Noble Queen") Arwa al-Sulayhi, the Queen of Yemen. Arwa was designated a hujjah, the highest rank in the Yemeni Dawat, by al-Mustansir in 1084 CE. Under Queen Arwa, the Dai al-Balagh (intermediary between the Imam in Cairo and local headquarters) Lamak ibn Malik and then Yahya ibn Lamak worked for the cause of the Fatimids.
Tayyibis (which include the modern Dawoodi Bohra) believe the second and current period of satr began after Imam Tayyeb went into seclusion, and Queen Arwa created the office of the Dai al-Mutlaq to administer the community in the Imam's absence. Zoeb bin Moosa (d.546 AH/1151 CE) was the first Dai-ul-Mutlaq, and lived and died in Haus, Yemen. His ma'dhūn (assistant) was Khattab bin Hasan. The 3rd Dai Sayedna Hatim (d. 1191 CE) was prominent among the Du'at of Yemen and wrote many books, both exoteric and esoteric in philosophy on the Ismaili sect.
The Tayyibiyah. After breaking with the Fatimid teaching hierarchy, the Tayyibiyah in the Yemen recognized the Sulayhid queen as the hujjah of the concealed imam Al-Tayyib; with her backing they set up an independent teaching hierarchy headed by a daee mutlaq (“unrestricted summoner”) whose spiritual authority since her death in 1138 has been supreme. The second daee mutlaq, Ibrahim Al-Hamidi (1151–1162), became the real founder of the tayyibi esoteric doctrine, which he elaborated especially in his Kitab kanz Al-walad (Book of the child’s treasure). The position remained in his family until 1209, when it passed to Ali ibn Muhammad of the Banu Al-Walid Al-Anf family, which held it for more than three centuries with only two interruptions. The political power of the Yemenite daees reached a peak during the long incumbency of Idris Imad Al-Din ibn Al-Hasan, the nineteenth daee mutlaq (1428–1468).
He is also the author of a seven-volume history of the Ismaili imams, Kitab uyun Al-akhbar (Book of choice stories) and of a two-volume history of the Yemenite daees, Kitab nuzhat Al-akhbar (Book of story and entertainment), as well as works of esoteric doctrine and religious controversy. While the Yemenite daees had been able to act relatively freely with the backing or protection of various rulers during the early centuries, they usually faced hostility from the Zaydi imams and in the sixteenth century suffered relentless persecution. In 1539 the twenty-third daee mutlaq appointed an Indian, Yusuf ibn Sulayman, as his successor, evidently in recognition of the growing importance of the Indian tayyii community. Yusuf came to reside in the Yemen, but after his death in 1566 his successor, also Indian, transferred the headquarters to Gujarat in India.
Moulai Abdullah was the first Walī al-Hind in the era of Imam Mustansir (427–487 AH). Moulai Abdullah and Moulai Nuruddin were originally from Gujarat and went to Cairo, Egypt, to learn. They came to India in 467 AH as missionaries of the Imam. Moulai Ahmed was also their companion.
Dā'ī Zoeb appointed Maulai Yaqoob (after the death of Maulai Abdullah), who was the second Walī al-Hind of the Fatimid dawat. Moulai Yaqoob was the first person of Indian origin to receive this honour under the Dā'ī. He was the son of Moulai Bharmal, minister of Hindu Solanki King Siddhraja Jaya Singha (Anhalwara,Patan). With Minister Moulai Tarmal, they had honoured the Fatimid dawat along with their fellow citizens on the call of Moulai Abdullah. Moulai Fakhruddin, son of Moulai Tarmal, was sent to western Rajasthan, India, and Moulai Nuruddin went to the Deccan (death: Jumadi al-Ula 11 at Don Gaum, Aurangabad, Maharashtra, India).
One Dā'ī after another continued until the 23rd Dā'ī in Yemen whilst in Hind the Waliship continued in the descendents of Moulai Yaqoob; Moulai Ishaq, Moulai Ali, Moulai Hasan Fir. Moulai Hasan Fir was the fifth Wali in the era of the 16th Dai Syedna Abdullah (d.809 AH/1406 CE) of Yemen. The Awliya al-Hind were champions of the Fatimid dawat in India, who were instrumental in maintaining & propagating it on instructions of the Dā'ī at Yemen, and it is because of them that the Fatimid dawat was able to survive the persecutions of Cairo and Yemen.
The wali Moulai Jafer, Moulai Abdul Wahab, Moulai Qasim Khan bin Hasan (d.950AH, Ahmedabad) and last Jalal Shamshuddin (1567 CE) (12th wali-ul Hind and also became 25th Dai) were of great help in the era of the 21st to 24th Dai. It was during this time when the Dawat was transferred to India from Yemen, that the 23rd Dai-al-Mutlaq Mohammed Ezzuddin performed nass (transfer of authority) on Yusuf Najmuddin ibn Sulaiman of Sidhpur, Gujrat, India.
The 24th Dai, Yusuf Najmuddin bin Sulayman (d.1567 CE), shifted the whole administration of the Dawat (mission) to India, in part due to their persecution by the Zaydi Imams. However, Yusuf Najmuddin continued to live in Yemen and died there. The last Wali-ul-Hind and 25th Dai Jalal Shamshuddin (d.1567 CE) was the first Dai to die in India; his mausoleum is in Ahmedabad, India. Dai Jalal's tenure as Dai was very short, only a few months, however, before his nass, he was Wali-ul Hind (after Moulai Qasim) for about 20 years under the 24th Dai Syedna Yusuf while the Dai was in Yemen.
Following the death of the 26th Dai in 1591 CE, Suleman bin Hasan, the grandson of the 24th Dai, was wali in Yemen and claimed the succession, supported by a few Bohras from Yemen and India. However, most Bohras denied his claim of nass, declaring that the supporting document evidence was forged. The two factions separated, with the followers of Suleman Bin Hasan becoming the Sulaymanis, and the followers of Syedna Dawood Bin Qutubshah becoming the Dawoodi Bohra.
Again in the period of the 29th Dai Abduttayyeb Zakiuddin, a small group of Aliya Bohra separated under Ali bin Ibrahim (1034 AH/1634 CE), the grandson of the 28th Dai Syedna Sheikhadam Safiyuddin. A further branch broke from the Dawoodi in 1754, with the Hebtiahs Bohra splicing in a dispute following the death of the 39th Dai.
Indian communities. The Tayyibiyah in India are commonly known as the Bohras. There are, however, also Sunni, Twelver Shia and some Hindu Bohras; they are mostly engaged in agriculture, while the Ismaili Bohoras are generally merchants. The origins of the Tayyibi community in Gujarat go back to the time before the Tayyibi schism. According to the traditional account an Arab daee sent from the Yemen arrived in the region of Cambay with two Indian assistants in 1068. The Ismaili community founded by him, though led by local walis, always maintained close commercial as well as religious ties with the Yemen and was controlled by the Yemenite teaching hierarchy. It naturally followed the Yemenite community at the time of the schism. From Cambay the community spread to other cities, in particular Patan, Sidhpur, and Ahmadabad. In the first half of the fifteenth century the Ismailiyyah were repeatedly exposed to persecution by the Sunni sultans of Gujarat, and after a contested succession to the leadership of the Bohora community, a large section, known as the Jafariyah, seceded and converted to Sunnism.
After its transfer from the Yemen in 1566, the residence of the daee mutlaq remained in India. The succession to the twenty-sixth daee mutlaq, Daud ibn Ajabshah (d. 1591), was disputed. In India Daud Burhan Al-Din ibn Qut bshah was recognized by the great majority as the twenty-seventh daee mutlaq. However, Daud ibn Ajabshah’s deputy in the Yemen, Sulayman ibn Hasan, a grandson of the first Indian daee mutlaq Yusuf ibn Sulayman, also claimed to have been the designated successor and after a few years he came to India to press his case. Although he found little support, the dispute was not resolved and resulted in the permanent split of the Daudi and Sulaymani factions recognizing separate lines of daees.
The leadership of the Sulaymaniyah, whose Indian community was small, reverted back to the Yemen with the succession of the thirtieth daee mutlaq, Ibrahim ibn Muhammad ibn Fahd Al-Makrami, in 1677. Since then the position of daee mutlaq has remained in various branches of the Makrami family except for the time of the forty-sixth daee, an Indian. The Makrami daees usually resided in Badr in Najran. With the backing of the tribe of the Banu Yam they ruled Najran independently and at times extended their sway over other parts of the Yemen and Arabia until the incorporation of Najran into Saudi Arabia in 1934. The peak of their power was in the time of the thirty-third daee mutlaq, Ismail ibn Hibat Allah (1747–1770), who defeated the Wahhabiyah in Najd and invaded hadramawt. He is also known as the author of an esoteric Qur'an commentary, virtually the only religious work of a Sulaymani author published so far. Since Najran came under Saudi rule, the religious activity of the daees and their followers has been severely restricted. In the Yemen the Sulaymaniyah are found chiefly in the region of Manakha and the haraz mountains. In India they live mainly in Baroda, Ahmadabad, and Hyderabad and are guided by a representative (mansub) of the daee mutlaq residing in Baroda.
The daees of the Daudiyah, who constitute the great majority of the Tayyibiyah in India, have continued to reside there. All of them have been Indians except the thirtieth daee mutlaq, Ali Shams Al-Din (1621–1631), a descendant of the Yemenite daee Idris EImad Al-Din. The community was generally allowed to develop freely although there was another wave of persecution under the emperor Awrangzib (1635–1707), who put the thirty-second daee mutlaq, Qutb Al-Din ibn Daud, to death in 1646 and imprisoned his successor. The residence of the Daudi daee mutlaq is now in Bombay, where the largest concentration of Bohoras is found. Outside Gujarat, Daudi Bohoras live in Maharashtra, Rajasthan, in many of the big cities of India, Pakistan, Sri Lanka, and Burma, and the East Africa. In the Yemen the Daudi community is concentrated in the Haraz mountains.
After the death of the twenty-eighth daee mutlaq, Adam Safi Al-Din, in 1621, a small faction recognized his grandson Ali ibn Ibrahim as his successor and seceded from the majority recognizing Abd Al-Tayyib Zaki Al-Din. The minority became known as Alia Bohoras and have followed a separate line of daees residing in Baroda. Holding that the era of the prophet Muhammad had come to an end, a group of Alias seceded in 1204/1789. Because of their abstention from eating meat they are called Nagoshias (not meat eaters). In 1761 a distinguished Daudi scholar, Hibat Allah ibn Ismail, claimed that he was in contact with the hidden imam, who had appointed him his hujjah and thus made his rank superior to that of daee mutlaq. He and his followers, known as Hibtias, were excommunicated and persecuted by the Daudiyah. Only a few Hibtia families are left in Ujjain. Since the turn of the century a Bohora reform movement has been active. While recognizing the spiritual authority of the daee mutlaq it has sought through court action to restrict his powers of excommunication and his absolute control over community endowments and alms. All of these groups are numerically insignificant.
The 34th Dai Syedna Ismail Badruddin (son of Moulai Raj, 1657 CE onward) was the first Dai of Indian Gujrati origin. He shifted the Dawat from Ahmedabad to Jamnagar. During this period the Da'is also moved to Mandvi and later to Burhanpur. In the era of the 42nd Dai Syedna Yusuf Najmuddin (1787 CE onward) the Dawat office shifted to Surat. The educational institute Al-Dars-al-Saifee (later renamed Al Jamea tus Saifiyah) was built in that era by the 43rd Dai Syedna Abdeali Saifuddin, who was an extremely renowned scholar in the literary field. During the period of the 51st Da'i Syedna Taher Saifuddin (1915-1965 CE), the Dawoodi Bohra Dawat administration has been located to Mumbai and continues there to the present day. The 51st and 52nd Da'is both had their residence at Saifee Mahal in Mumbai's Malabar Hill as does the current, 53rd, Da'i Syedna Mufaddal Saifuddin.
Syedna Mohammed Burhanuddin (6 March 1915 – 17 January 2014) was the 52nd Dā‘ī l-Muṭlaq.
Dawoodi Bohras believe that the 21st Mustaali Imam, Taiyab abi al-Qasim, is a direct descendant of the Islamic prophet Muhammad through his daughter Fatima Zahra. According to this belief, Ṭayyib Abī l-Qāṣim went into occultation and established the office of the Dā‘ī l-Muṭlaq as the Imām's vicegerent, with full authority to govern the believing community in all matters spiritual and temporal, as well as those of his assistants, the Ma'dhūn (Arabic: مأذون) and Mukāsir (Arabic: مكاسر). During the Imām's seclusion, a Dā‘ī l-Muṭlaq is appointed by his predecessor. The maʾzūn and mukasir are in turn appointed by the Dā‘ī l-Muṭlaq. A fundamental belief held by the Dawoodi Bohra is that the presence of the secluded Imām is guaranteed by the presence of the Dāʿī al-Muṭlaq.
The 52nd Dai Al Mutlaq, Syedna Mohammed Burhanuddin served the dawat for 50 years. His main policy was one of Islamisation, countering the modernizing tendencies of his predecessor,.:184–185 Under his rule, a system of strict social control was developed using modern means of communication. A group of reformists, the Progressive Dawoodi Bohra, was formed by Asghar Ali Engineer, but its members have been excommunicated by the mainstream DB clergy. Since the death of the 52nd Dāʿī in 2014, two claimants for the post of Dai emerged Mufaddal Saifuddin and Khuzaima Qutbuddin leading to several court cases being filed in Mumbai High Court to decide the position of Dai owing to the 53rd Syedna succession controversy (Dawoodi Bohra).
Dawat–e-Hadiyah is the central body of the Dawoodi bohra organization. The present office is in Badri Mahal, Mumbai which is represented by Jamaat Committee in all the cities with significant Dawoodi Bohra members. The Aamil is the president of the Jamaat committee, at their respective city. He is appointed by the Dawat–e-Hadiyah with permission of Dai al Mutlaq.
There are several sub committee and trusts under the Jamaat committee, who looks after different aspects of Dawoodi bohras administration.
Dawoodi Bohras have a blend of ethnic cultures, including Yemeni, Egyptians, Africans and Indians. In addition to the local languages, the Dawoodi Bohras have their own language called Lisan al-Dawat. which is written in Perso-Arabic script and is derived from Arabic, Persian, and Gujarati.
There are up to a million Dawoodi Bohra community adherents worldwide. The majority of adherents reside in India as well Pakistan (mostly in Karachi). There are also significant diaspora populations in Europe, North America, the Far East and East Africa.
The centralized, hierarchical organization of the Dawoodi Bohras is maintained largely using (the threat of) excommunication of those who do not conform to the rules laid down by the Syedna and other members of the clergy.[page needed] Excommunication dissolves marriage and bars burial in Dawoodi burial sites.
The Dawoodi Bohra maintain a distinct form of attire; the Dawoodi Bohra men wear a 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 sporting bright colors and decorated with patterns and lace. The ridah can have any color except black, preventing confusion of Bohra women with Sunni women and thus enabling easy identification of fellow members of the community, which in turn is important for maintaining strict social control. The rida additionally differs from the burqa in that the rida does not call for covering of women's faces like the traditional veil. It has a flap called the pardi that is usually folded to one side to facilitate visibility, but can also be worn over the face if so desired. This way of dressing was not always the norm; it was only established (in fact, mandated) as part of an Islamization program by the da'i Mohammed Burhanuddin, starting in the late 1970s. Prior to this, especially under the modernizing Taher Saifuddin, Dawoodi Bohra dress and culture were "considerably more assilimated to mainstream Indian culture" (says journalist Jonah Blank). Traditional dress existed in several regional variants before standardization was decreed in 1981.:184–187
The Dawoodi Bohra retain the Fatimid-era Tabular Islamic calendar, which they believe matches perfectly with the lunar cycle, not requiring any correction. In this calendar, the lunar year has 354 days. Their odd-numbered months have 29 days and the even-numbered months have 30 days, except in a leap year when the 12th and final month has 30 days. This is in contrast with other Muslim communities, which base the beginnings of specific Islamic months on sightings of the moon, with the naked eye, by religious authorities, which often result in differing opinions as to the occurrence of religiously significant dates, such as the start of Ramadan.
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Female genital mutilation, known as khatna, is considered a religious obligation in the Bohra community, in most cases performed on girls around age 7. The practice may originate in North Africa, where the Dawoodi Bohras trace their origins, and is now considered "intrinsic to their identity". The Dawoodi Bohras are the only Muslim sect in India to practice it; it is mostly kept alive by women, with men "[seeming] unaware that their own daughters and sisters are undergoing the cut". A 2011 Internet petition, to be delivered to Syedna Mohammed Burhanuddin, was the first public protest against female genital mutilation to emerge from the Bohra community.
In 2012, the community leadership under Mohammed Burhanuddin instituted community kitchens in Mumbai that deliver Bohra families two meals per day; the goal of this system is to free women from the task of preparing food, providing them with time to pursue education or economic activities.
Dawoodi Bohras have their own jamaats (local communities) which will be focussed around a Masjid or a markaz (community centre) where an "Amil" (leader appointed by the Syedna (TUS) leads namaaz and gives discourses).
Dawoodi Bohras have a unique system of communal eating with groups of 8 or 9 people seated around a thaal (particularly large metal tray). Each course of the meal is served for the people around the thaal to share. The place where meals are served is called the Jamaat Khaana. The Jamaat Khaana is usually adjoined to the masjid complex.
During the 20th century, the Syednas have established colleges, schools and madrasas in villages, towns and cities all around the world.[vague] The focus on literacy and education has meant that the community has a high percentage of degree holders and professionals both male and female with a high number of doctors, lawyers, architects, engineers, teachers and IT professionals in the community in addition to the large number[quantify] of businessmen and industrialists.
Al Jamea tus Saifiyah is the Dawoodi Bohra theological university, which was founded in Surat, India in 1814 AD(1224AH)by the 43rd Dai Syedna Abdeali Saifuddin who named it ‘Dars-e-Saifee". A second campus was founded in 1983 located in the northern foothills of Karachi, Pakistan. A third campus was established in Nairobi, Kenya in 2011, and in 2013 a fourth campus was established in Marol (Mumbai), Maharashtra.
The 51st Dai Syedna Taher Saifuddin introduced modern subjects including sciences and arts to the curriculum in 1961 and renamed the academy Al Jamea tus Saifiyah. This process of modernization continued with his son and successor Syedna Mohammad Burhanuddin who introduced 'state-of-the-art' facilities such as the 'Mahad al-Zahra' Quran training Institute. He also made it an International Baccalaureate Office. The academies are administered by a central office located in Badri Mahal, Fort, Mumbai.
The 51st Dai Syedna Taher Saifuddin was a prolific scholar who wrote more than 40 volumes or 'Risalas' and has penned more than 10,000 verses in tribute to the Shia saints. Many of his works are part of the syllabus in the different fields of Arabic study in Al Jamea tus Saifiyah.
The Aligarh Muslim University conferred a Doctorate of Theology on the 51st Dai Taher Saifuddin and offered its Chancellorship after a series of "strategic donations" by the Syedna. He remained as Chancellor for three consecutive terms until his death in 1965. In October 1999, the 52nd Dai Syedna Mohammad Burhanuddin was also elected Chancellor of the Aligarh Muslim University.
Thousands of Dawoodi Bohra visit every year Mausoleums of Ahl al-Bayt especially Medina, Karbala,Shaam and Cairo.
The Dai al MutlaqRA and Wali of Past have been laid to rest in Rauza's, where thousands of community members visit every year, in Yemen and India.
The Dawoodi Bohras follow the Seven pillars of Ismaili Islam in the tradition of Fatimid Dawat: Walayah (guardianship of the faith), Taharah (purity), salat (prayer), Zakat (tithing), Sawm (fasting), Hajj (pilgrimage to Mecca), and Jihad (struggle).
As is the case with the majority of Shi'a Muslims, the Bohra append Aliyun waliallah to their profession of faith (kalema‐tut‐ sahadat). The Dawoodi Bohra utilise the versions of the azaan (call to prayer) and shahada common to other Mustaali, which incorporate mention of Ali.
Islam prohibits Riba; Dawoodi Bohra follow principle of Qardhan hasana, an interest free loan. Special arrangements are made under Aamil in their respective cities to facilitate Qardhan Hasana. The fund is generated from contributions of members and bulk amount comes from Dai-al-Mutlaq office. (In 2014, Mufaddal Saifuddin donated more than Rs. 103.50 crore (Rs. 1.035 billion).)
Muharram is a month of remembrance that is often considered synonymous with the event of Ashura. Ashura, which literally means the "Tenth" in Arabic, refers to the tenth day of Muharram. It is well-known because of historical significance and mourning for the martyrdom of Hussein ibn Ali, the grandson of Muhammad.
Dawoodi Bohra begin mourning from the first night of Muharram and continue for ten nights with discourse and Matam(beating chest), climaxing on the 10th of Muharram, known as the Day of Ashura. The last few days up until and including the Day of Ashura are the most important because these were the days in which Hussein and his family and followers (consisting of 72 people, including women, children and elderly people) were killed by the army of Yazid I at the Battle of Karbala on his orders. Surviving members of Hussein's family and those of his followers were taken captive, marched to Damascus, and imprisoned there.
Thousands of Dawoodi Bohra flock from around the world to hear discourse offered by Da'i al-Mutlaq at different places, for ten days and on the tenth day of Muharrum, they pray for Hussein till the magrib, which ends with breaking of fast.
The first Dawoodi Bohra mosque in the West was built in Farmington Hills, Michigan in 1988. Immediately thereafter, the first Canadian masjid was inaugurated by Dr.Syedna Mohammed Burhanuddin in Toronto. Mohammed Burhanuddin inaugurated the Houston masjid in 1996, which is now being reconstructed into a larger masjid that is four times the size of the original.
In June 2001 Masjid-ul-Badri in Chicago was inaugurated. In July 2004 new mosques in New Jersey (Masjiduz-Zainy), Washington DC and Boston were inaugurated.
The following year, August 2005, the Dā‘ī l-Mutlaq inaugurated another new masjid in Fremont, California (metropolitan San Francisco) and was congratulated by various officials and dignitaries from local, state and federal US governments. President George W. Bush also sent a letter from the White House. On 8 July 2007, Mohammad Burhanuddin inaugurated a new masjid in Paris, France.
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