Dawoodi Bohra

The Dawoodi Bohras are a religious denomination within the Ismā'īlī branch of Shia Islam. Their largest numbers reside in India, Pakistan, Yemen, East Africa, and the Middle East, with a growing presence across Europe, North America, South East Asia, and Australia. Most estimates put the worldwide population to be one million.

The Dawoodi Bohras are known to be a close-knit community who, like all Muslims, follow the tenets of Islam; namely reciting the Quran, observing the five daily prayers, fasting during the month of Ramadan, performing the pilgrimages of Hajj and Umra and offering Zakat. Whilst adherence to traditional values is important for the community, they are also known for their mercantilism and having a modernist approach to their lifestyles.

The cultural heritage of this denomination is found in the traditions of the Fatimid Imams; direct descendants of the Islamic prophet Muhammad through his daughter Fatima. The Fatimids ruled over North Africa between 10th and 11th century CE.

Mostly self-reliant, the Bohras are typically traders, businesspersons, and entrepreneurs. The word "Bohra", in fact, comes from the Gujarati word ''vohrvu'' or ''vyavahar'', meaning "to trade".

History

Dawoodi Bohras are a subset of Taiyebi, Musta'li, Isma'ili, Shia Islam. The Bohras trace their heritage to the Fatimid Caliphate, named after Fatimah, the daughter of Muhammad, and so veneration of the Fatimid Imams and Muhammad's family is central to their faith.

The Fatimid Imams

The Fatimids, from the lineage of the Hashimites of Mecca, ruled over North Africa and Egypt, Hejaz, and Levant between the 10th and 11th centuries. The Fatimids flourished during what Maurice Lombard called the Golden age of Islam, and were patrons of arts, learning, and scientific discovery. The 14th Imam, al-Mui’zz, founded what is the modern day city of Cairo and established Al-Azhar University, which is one of the oldest universities in the world.

Before the empire's decline, Al-Amir bi-Ahkam Allah, the 20th Fatimid Imam, directed his grand emissary, Arwa bint Ahmad, the Sulayhid queen of Yemen, to establish the office of the ''Da'i al-Mutlaq'' () to act as vicegerent of his son, the 21st Imam At-Tayyib Abu'l-Qasim while he was in occultation, and to lead ''al-Da'wah al-Hadiyah''. Arwa bint Ahmad appointed Zoeb bin Musa as the first ''Da'i al-Mutlaq''.Alt URL
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Succession to the office of ''al-Da'i al-Mutlaq'' happens through '' nass'', whereby each Da'i—inspired and guided by the Imam al-Zamaan—appoints a successor in his own lifetime, and this chain of succession continues uninterrupted to this day. The present incumbent to the office is the 53rd ''Da'i al-Mutlaq'', Mufaddal Saifuddin.

Origins in India

The roots of the community's establishment in India go back to the Fatimid era, when Al Mustansir Billah, the 18th Imam, sent a Dai named Abd Allah from Yemen to initiate the Da’wah on his behalf. Abd Allah arrived in Cambay (modern day Khambhat, Gujarat) in AD 1067/ H 460 and soon won many converts, including local rulers.

The seclusion of al-Tayyeb led to the establishment of the office of al-Dai al-Mutlaq in Yemen. Subsequently, the Indian community which had pledged allegiance to the Fatimids continued to remain loyal to the Dais in Yemen. This resulted in a secession with the Hafizis, led by Al-Tayyeb's uncle, Abd al-Majid. Twenty three Dais operated from their mountain bases in Yemen for nearly four centuries, preserving the faith and authoring seminal works. The 19th Dai, Idris Imaduddin wrote numerous works, including a comprehensive and detailed history of the Fatimid faith.

Meanwhile, the community in Gujarat had maintained ties with their leaders in Yemen, who closely supervised their affairs and regularly welcomed Bohra delegations from Gujarat. During this time, the community grew in size, especially in Cambay, Patan, Sidhpur, and Ahmedabad.

Yusuf bin Sulayman Najmuddin, originally from Sidhpur, a town in Gujarat, was one of the  Bohras who travelled to Yemen to seek knowledge from the Dai. Najmuddin arrived in Yemen while still in his youth and first studied under Hasan bin Nuh al-Bharuchi. He was eventually nominated by the twenty-third Dai as his successor and became the first from the Indian community to lead the Tayyibi Da’wa as the twenty-fourth al-Dai al-Mutlaq. When Najmuddin died in CE 1567/H 974, the central headquarters of the Da’wa were transferred from Yemen to Gujarat by his Indian successor, Jalal bin Hasan, who established residence at Ahmedabad.

When the 26th al-Dai al-Mutlaq died in CE 1589 /H 997, he was succeeded by his deputy, Dawood bin Qutubshah. However, three years later, Sulayman bin Hasan, a high-ranking dignitary in Yemen, claimed the succession to the leadership of the community for himself. This succession dispute was brought before the Mughal emperor Akbar in 1597. A special tribunal decided in favour of Dawood bin Qutubshah. However, this did not dissolve tensions, leading to a schism in the community. A majority of  Bohras acknowledged Dawood bin Qutubshah as the rightful successor and henceforth came to be known as Dawoodis (or Da’udis.)

Major Centres

Over the next few centuries, the Bohra headquarters moved within India with the changing location of the Dai. The centre of the Da’wah has shifted six times: Ahmedabad (eight Dais, from 1567/974 to 1655/1065); Jamnagar in the Kathiawar region of Gujarat (five Dais, from 1655/1065 to 1737/1150); Ujjan in present day state of Madhya Pradesh (two Dais, from 1737/1150 to 1779/1193); Burhanpur, Madhya Pradesh (one Dai, from 1779/1193 to 1785/1200); Surat in present day state of Gujarat (eight Dais, from 1785/1200 to 1933/1351) and Mumbai in the state of Maharashtra where the current Dai resides.

Beginning from the early 19th century, several community members emigrated to different lands in search for better livelihoods. The first wave of Bohra traders migrating to East Africa took place in the aftermath of a severe drought in Kathiawar. The 43rd Dai, Abdeali Saifuddin, invited 12,000 of his followers to Surat, and provided food, work and lodgings for all of them. His only conditions were that they learn and practice vocational skills, and he gave them their earnings when it was time for them to leave Surat. Many from this group decided to use this capital to venture forth to trade in East Africa.

A century on from Abdeali Saifuddin, Taher Saifuddin succeeded him to the office of al-Dai al-Mutlaq as the 51st Dai, and his leadership was challenged almost immediately upon assuming the office. Taher Saifuddin is credited with revitalising the community by restructuring its organisation on modern lines.

He shifted the community headquarters from Surat to Mumbai, which had become a major centre of trade and commerce in India. His emphasis on acquiring higher education across disciplines saw many young Dawoodi Bohras go on to settle in different parts of the globe resulting in thriving new communities.

There is a tiny community of Bohras in Kerala too, who migrated 150 years ago from Gujarat.

Office of the al-Dai al-Mutlaq

During the seclusion of the imam, al-dai al-mutlaq is the vicegerent of the imam appointed to lead the community and administer with complete authority, its secular and religious affairs.

The dai preaches Quranic precepts, which are the foundation of the faith, and guides the community upon the path of salvation. Over the last nine centuries that this office has been in existence, each dai has played an important role in shaping the community’s social and economic progress. Community members seek and abide by his counsel in different aspects of life. Their disciplined life, piety, scholarship and judicious guidance have defined the office of al-dai al-mutlaq.

The first dai, Dhu'ayb bin Musa, was appointed in 532/1138 in Yemen by Queen Arwa bint Ahmed when the 21st Imam went into seclusion. Since then, 23 dais, one following the other, established the Dawat in Yemen over the next 400 years. After nearly four centuries, the seat of the Dawat was transferred from Yemen to India, where the 24th dai, Yusuf bin Sulayman Najmuddin, became the first dai to assume office from this region. Despite territorial and political upheavals through different periods, the dais persevered and continued to lead the faithful and preserve the faith.

The current leader of the Dawoodi Bohra community is the 53rd al Dai al Mutlaq, Syedna Mufaddal Saifuddin who lives in India.

Faith & Belief

Monotheism

As Muslims, the Dawoodi Bohras believe in Tawhid, Islam's central monotheistic concept of a single, indivisible God, Allah. They recite the Shahada stating there is no God but Allah, and Muhammad is the messenger of Allah.

Walayah

Walayah, which is devotion to Allah, Muhammad, his family, and his descendants, is the central of the seven pillars of the Dawoodi Bohra faith. The other six are tahaarat (purity in body and thought), salaat (daily ritual prayers), zakaat (offering a portion of one's income in the cause of Allah), sawm (fasting, particularly in the month of Ramadan), hajj (a ritual pilgrimage to Mecca), and jihad (striving in the way of Allah). The Bohras build mosques wherever they live to congregate for prayers and ''majalis'' (religious occasions) for the '' zikr'' of Allah and his prophets, imams, and da'is.

Traditions & Practices

Qardan Hasana

Islam prohibits riba () and interest, and so the Dawoodi Bohras follow the practice of ''Qardan Hasana'' (), which are essentially interest-free loans. Based on the ideal of being advantageous to the borrower (as opposed to the lender), this model has played an important role in the economic growth within the community.

The Bohras voluntarily contribute to an institutionally-maintained loan corpus on a regular basis, which is seeded by a substantial contribution from the Da'i al-Mutlaq themself. This corpus is managed by respective city-wise committees appointed by the office of the Da'i al-Mutlaq. The Bohras use these loans to buy houses, pay for education, and fund businesses.Hasanaat al-Qard al-Hasan al-Burhaniyah Department, Pg 11

Mithaq

The central rite of initiation and adoption for the Bohras is the ''mithaq''. This ceremony is a covenant between the believer and God, effected through God's representative on earth. The ''mithaq'' binds a believer to the duties owed to Allah, including an oath of allegiance: a vow to accept the spiritual guidance of the ''Da'i al-Mutlaq'' wholeheartedly and without reservation. This ceremony, akin to baptism in Christianity, is mandatory to enter the fold of the faith.

The mithaq is first taken at whatever age a child is deemed to have reached maturity: most commonly, thirteen years for girls, fourteen or fifteen for boys. These vows are renewed over a period of Bohra's adult life: In one such instance, on the eighteenth day of the Islamic month of Zil Hijjah, Bohras renew their mithaq vows together.

Calendar

The Dawoodi Bohra follow Fatimid-era tabular calendar which matches exactly with the lunar cycle of 354 days and hence requires no adjustments. The odd-numbered months have 30 days and the even-numbered months have 29 days, except in a leap year when the final month, the 12th month Zil Hajj, has 30 days. This contrasts with other Muslim communities, which base the beginnings of specific Islamic months on sightings of the moon crescent.

Festivals

During Ramadan, the 9th month of the Islamic calendar, the Dawoodi Bohras observe mandatory fast from dusk to dawn. The Bohras congregate in their local mosques for daily prayers, but particularly for the evening prayers, and break the day-long fast and have the ''iftaar'' () meal together. Like in the rest of Islamic world, Ramadan is a month of heightened devotional activity for the Bohras, which ends with Eid al-Fitr.

In the month of Zil Hajj al-Haram, the Bohras undertake '' hajj'' and celebrate Eid al-Adha at its conclusion. In line with Shi'a traditions, on the 18th of Zil Hajj, the day Muhammad publicly anointed Ali ibn Abi Talib his successor, the Bohras celebrate Eid al-Ghadir, observe fast, and offer special prayers. Special prayers and congregations are also held during other major events such as the day Muhammad first began his '' Da'wah'' (), the night of Isra and Mi'raj, the birthday of Muhammad, the '' urs mubarak'' () of prominent community leaders, and the birthday of the current Da'i al-Mutlaq.

Muharram

Husayn ibn Ali was martyred along with his family and companions in the plains of Karbala while on a journey from Mecca, through the deserts of modern-day Iraq, to Kufa, the seat of the erstwhile Rashidun caliphate. The Bohras believe that Husayn's sacrifice was foretold by Muhammad, and that he was destined to change the course of Islam as a result of his martyrdom. Remembrance of the martyrdom of Husayn ibn Ali, often linked to the hagiography of John the Baptist and Jesus Christ, is among the most important events of the year for the Bohras.

Known as ''ʿAshara Mubāraka'' (), a series of ten ''majālis'' () that happen in the beginning of the month of Muharram al-Haram, is a source of blessing and a means to spiritual purification for the Bohras. For them, Husayn ibn Ali's martyrdom epitomizes the values of humanity, justice, and truth. That his stand against tyranny, even at the cost of great personal sacrifice, offers lessons in bravery, loyalty, and compassion. These values, they believe, inculcate in them a spirit of self-sacrifice, forbearance, and adherence to their faith.

During the ''ʿAshara Mubāraka'', the Bohra communities all over the world host a series of ''majālis'' twice a day, one each in the morning and in the evening, recounting Husayn ibn Ali's sacrifice, which forms the central theme of the discourse amidst regular prayers. The ''majālis'' led by the ''Da'i al-Mutlaq'' on occasion attract hundreds of thousands of followers.

In 2020, in accordance with government regulations in response to the COVID-19 pandemic, the community observed ''ʿAshara Mubāraka'' remotely from their homes. Audio and video recording of sermons delivered in the preceding years by Taher Saifuddin, Mohammed Burhanuddin, and Mufaddal Saifuddin were broadcast to the community worldwide. While volunteers of community kitchens, ''Faiz al-Mawaid al-Burhaniyah'', prepared and distributed cooked meals to every home; members of local ''Jami'ats'', especially the young, ensured senior members had access to sermons and prayers broadcast online.

Office and administration

The office of the Da'i al-Mutlaq, known as ''Alvazartus Saifiyah'', oversees ''Dawat-e-Hadiyah'', which in turn governs secular and religious affairs of the close-knit Dawoodi Bohra community through a distributed network of ''Jamaat committees''. ''Dawat-e-Hadiyah'' head office is at ''Badri Mahal'' in Fort, Mumbai.

Several sub-committees and trusts administering different aspects of a local Bohra community operate under the purview of respective ''Jamiat'' (also called ''Jamaat'' or ''Anjuman''). Setup anywhere where Bohras live and work, a ''jamiat'' usually numbers around hundred to tens of thousands of Bohras. A resident ''Amil'', appointed by ''Dawat–e-Hadiyah'', is the de facto president of a given ''jamiat''. The appointed Amil administers and manages socio-religious affairs of a ''jamiat''. At the local mosque or ''markaz'' under their jurisdiction, the Amil leads daily prayers, and presides over sermons and discourses on various religious occasions.

Demographics and culture

As of 2021, there are an estimated two to five million Dawoodi Bohras that reside in over 100 countries. The majority reside in the Indian state of Gujarat and in the Pakistani city of Karachi. A sizeable diaspora is spread across Europe, North America, the Middle East, and East Africa.

The Bohras are primarily traders and businesspersons, while some are industrialists and skilled professionals.

Name and etymology

The word ''Bohra'' takes root in the Gujarati word ''vohrvu'', in reference to their traditional occupation as traders. The prefix ''Dawoodi'' is in reference to Dawood Bin Qutub, the 27th ''Da'i al-Mutlaq'', who was the leader of the majority following a schism in 1588.

Language

Dawoodi Bohras are a blend of Yemeni, Egyptian, African, Pakistani, and Indian cultures. Their common tongue, Lisan al-Dawat, written in Perso-Arabic script, derives from Arabic, Urdu, Persian, Sanskrit, and Gujarati. When the Fatimid ''Dawah'' () first came to Gujarat, Lisan al-Dawat, which takes its basic structure from Gujarati and a vast majority of vocabulary from Arabic, developed as a medium to articulate Islamic values and heritage. Though Arabic remains community's dominant liturgical language, Lisan al-Dawat is its language of sermons and its medium of official and day to day communication.

Dress

The Dawoodi Bohras wear a distinct form of attire. The men traditionally dress in a predominantly white, three-piece outfit: ''kurta'', a form of tunic; ''saaya'', an overcoat of equal length; and '' izaar'', loose-fit trousers; with ''topi'', a white cap usually laced in a golden arabesque design. Men, adhering to the customs of Muhammad, are expected to grow a full beard.

The women wear a two piece dress called ''rida'' distinct from hijab, purdah, and chador. The bright colors, decorative patterns and lace, and the fact that it does not cover a woman's face are its distinguishing features. The ''rida'' is of any colour except black. A flap called ''pardi'' is folded to one side to allow a woman's face to be visible but it can be worn over the face when desired.

Cuisine

Joining each other for meals is a well-known Dawoodi Bohra custom. Families and friends gather around sharing the meal from a single large raised circular tray called ''thaal''. The ''thaal'' is raised upon a ''kundali'' or ''tarakti'' made of wood or metal, on top of a ''safra'', a large cloth that covers the floor. Each course of meal is served one after the other for those at the ''thaal'' to share.

The meal begins and ends with a taste of salt, which per their tradition, cleanses the palette and prevents diseases. Bohras usually cover their heads during the meal with a ''topi'', a cap; and eat with their hands. A common etiquette is for the host to offer to clean their guests' hands using a ''chilamchi lota'' (basin and jug). At community feasts, the Bohras first eat (sweet dish), followed by (savoury dish), and then the main course. Leftovers are a cultural faux pas

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