Alavi Bohras

After the death of the legatee of the Islamic prophet Muhammad, 'Ali in 40 AH, his son Hasan became the first Imam and this institution of Imamat i.e. succession of al-A'immat al-Faatemiyeen-الائمۃ الفاطمیین[6] continued from father to son till the 21st Imam. This 21st Fatimid Imam at-Tayyib Abi l-Qasim[7] went into seclusion from Egypt in 528 AH, in Yemen under the guidance of Hurrah Malekah Arwaa bint Ahmad[8] from 532 AH, one da'i succeeded another through the tradition of nass: the exclusive spiritual appointment, until the 23rd Da'i i.e. from 1st Da'i Zoeb bin Saiyedi Moosa till 23rd Da'i Mohammad Izzuddin. In Sindh and India too Wali-ul-Hind ولي الھند were appointed by these Du'aat دعاۃ one after another until Wali-ul-Hind Ja'far, Abd ul Wahab and Qaasim Khan bin Hasan (11th and last Wali-ul-Hind, d.950AH, Ahmedabad). The last three wali were of great help in the era of the 21st to 24th Da'i i.e. Husaamuddin (921–932 AH), Shamsuddin (933 AH), Izzuddin (933–946 AH) and Najmuddin (946–974 AH). It was during this time when the seat of Da'wat e Haadiyah was transferred to India from Yemen, that the 23rd Da'i ul-Mutlaq الداعي المطلق Mohammed Izzuddin performed Nass (transfer of authority) on Yusuf Najmuddin ibn Sulaiman in Sidhpur, Gujarat, India.

Due to constant harassment and persecution by the local Zaydi Shi'a ruler in Yemen, the 24th Da'i, Yusuf Najmuddin bin Sulayman (d.1567 AD), shifted the whole administration of the Da'wat Haadiyah (rightly guided mission) to India but continued to live in Yemen in the last years of his tenure and died there in Taibah. See Al-Mutahhar for further information. The 25th Da'i Jalal Shamshuddin (d.1567 AD) was first Da'i to die in India and he was torch-bearer in establishing the representation (نیابۃ) of the Imam of the Time (امام الزمان) from the progeny of Mohammad though he stayed for only 4 months on the Seat of Da'wat (عرش الدعوۃ); his mausoleum is in Ahmedabad, India. As mentioned his tenure as a Da'i ul-Mutlaq was very short but he played a pivotal role as one of the most trusted person from Hudood and as a Mazoon during the period of 23rd and 24th Da'i.

Following the death of the 26th Da'i Dawoodji Burhaanuddin bin Saiyedi Ajabshah in 997 AH/1591 AD in Ahmedabad, there was a dispute as to who was to succeed him. Sulayman bin Hasan, the grandson of 24th Da'i, was wali in Yemen and claimed the succession, supported by the other Yemeni Bohra. However, the Indian Bohra denied his claim of nass, declaring supporting documentation to be forged. The two factions separated, with the followers of Sulayman becoming the Sulaymanis, and the followers of 27th Da'i Dawoodji Burhaanuddin bin Qutubshah becoming the Dawoodi Bohra.[9]

After the death of the 28th Da'i, Aadam Safiuddin, in 1030 AH/1621 AD, a small faction of Alavi Bohra in Ahmedabad recognized his grandson Ali bin Ibrahim[10] (1046 AH/ 1637 AD) who was Mazoon, Mansoos and treasurer of Kutub e Da'wat, as his successor and got separated in 1030 AH from the majority Dawoodi Bohra who believed in Abduttayyeb Zakiuddin,[11] and Alavi Bohras[12] followed a separate line of Du'aat residing mainly in Vadodara (Gujarat, India) where they have their own locality.[13] Ali was supported by his uncle and secured very few followers.[14] Ali never carried his protest to the court of Mughal Emperor Jahangir to declare him as a legitimate Da'i. Unverified accounts of this episode could be found in many publications. But Ali ordered his associate Hasan Badruddin in 1031 AH/1622 AD to go to the Mughal court in Lahore to meet Jahangir to complain on his behalf about the atrocities meted upon Alavis in Ahmedabad by their opponents. The help came and the lives of Alavis became better than before.[15] This relief was short-lived and again the harassment sprung up more fiercely. Hasan Badruddin went again to Lahore for the same reason and then traveled to Kashmir to meet Emperor Shah Jahan in 1046 AH/1637 AD, the year of Ali's death. Hasan Badruddin was not present at the time of the burial of Ali.[16]

Ali, the 29th Alavi Da'i was born in the walled city of Vadodara in Fakhri Mohalla, when 27th Da'i Dawoodji bin Saiyedi Qutubshah was alive in Ahmedabad. His father Ibrahim died during his childhood. He was Haafiz ul-Qur'an in a tender age and when his grandfather 28th Da'i Aadam brought him to Ahmedabad for further studies in Uloom-e-Da'wat in the majlis of 27th Da'i, by seeing face of Ali, 27th Da'i gave glad-tidings بشارۃ to 28th Da'i that, "This son will become the Light of your Eyes, so educate him as he is going to become the man of great acclaim"

Holding that the era of the Prophet Muhammad had come to an end, a group of Alavi Bohras seceded in 1178 AH/1764 AD during the da'iship of 36th Da'i Shamsuddin Hameeduddin in Vadodara. Because of their abstention from eating meat they were called Nagoshias (non meat eaters). They followed their separate line of leaders for the next 100 years. In 1310 AH/1892 AD, 41st Alavi Da'i Jivabhai Fakhruddin summoned their elders and after explaining them the realities of Shari'at he respectfully accepted them and took them into the fold of Alavi Bohras.[17]

In India, during the time of the 18th Fatimid Imam, Al-Mustansir Billah around 486 AH/1093 AD, the designated learned people (wulaat - ولاۃ) who were sent from Yemen by the celebrated missionaries (du’aat ul-balaagh[18] – دعاۃ البلاغ) under the guidance of the manifest Imam (as opposed to the imam of the time of seclusion) established the foundation of Isma’ili-Taiyebi Da’wat[19] in the region of Gujarat (Cambay or Khambhat). It was the result of their perseverance and efforts that people started believing and accepting the Isma’ili-Taiyebi principles and gradually the mission of Yemen gave birth to a new community in India – The Bohras.[20] The succession of those designated learned people who worked as deputies of the missionaries of Yemen came to be known as Wulaat ul-Hind[21] in India. They were all in close contact with the spiritual authority of Yemen i.e. the Da’i al-Mutlaq after the seclusion of the 21st Imam, Abul Qaasim at-Taiyeb from Egypt.

In Ahmedabad between 825 and 1050 AH/1422-1640 AD the mainstream Bohra community got divided into 3 major groups. Among them, Alavi Bohras, who are mainly traders and merchants, are patriotic, peace-loving and harmonious people. The word ‘Bohra-بھرۃ or Vohra or Vohorwu or Vyavahar' itself indicates maintaining healthy relations and is derived from the Gujarati word ‘vohorvu’ or ‘vyavahar’, which means "to trade".[11] Secondly its name reflects the characteristic of "al-Jamaa'at ul-Baaherah – الجماعۃ الباھرۃ" meaning the extraordinary brilliant community with full of life and love. Their cultural and social upbringing is such that the values of peace and prosperity are in their blood and they do not believe in social discord or religious conflicts. Some of the groups or clans of Sunnis in Gujarat who also are traders and do not belong to the mainstream Bohras[22] have adopted the name of Vohra or Vora, owing to the fame and respect of the "Bohra" name. But they do not follow the basic doctrines and customs of the Isma'ili-Taiyebi Bohras. The early Indian converts of the 11th century AD during the reign of 18th Fatimid Imam Mustansir consisted of a single group of Isma'ili Bohras owing allegiance to the missionaries (du'aat ul-balaagh[18]) who conveyed spiritual orders of manifest Imam (imaam-e-zaahir) to common believers in Yemen and India.

Abu Sa'eed il-Khayr Haatim Zakiyuddin[23] is the 45th Da'i al-Mutlaq in the Line of Succession of Du'aat e Mutlaqeen[24] الدعاۃ المطلقین. He was born on 8th Rabi' ul-Awwal 1379 AH/10-9-1959 AD, Thursday in Vadodara. He ascended on the holy Throne of ad-Da'wat ul-Haadiyah عرش الدعوۃ الھادیۃ on 20th Sha'baan 1436 AH/7-6-2015 AD, Sunday in the presence of the whole community and took their oath of allegiance[25] میثاق or بیعت امام الزمان علیہ السلام in the name of the 21st Imam and his progeny. On 4th Rabi' ul-Aakhar 1442 AH/19-11-2020 AD, Thursday in Vadodara, he did Nass-e-jali[26] on his eldest son and appointed him as his successor.

• Ranks below Da'i al-Mulaq governing subjects of ad-Da'wat ul-Haadiyah:[27]

1. Sa'eed ul-Khayr Bhaisaheb 'Imaaduddin is on the status of mazoon[28] - مآذون who sits on the right side of Da'i al-Mulaq
2. Mohammad Bhaisaheb Nuruddin is on the status of mukaasir[29] – مکاسر who is next to mazoon and sits on the left side of Da'i al-Mulaq
3. Zulqarnain Bhaisaheb Hakeemuddin is on the status of Ra's ul Hudood.[30] - رإس الحدود who governs different ranks below him and executes orders from his higher Spiritual status. After this hierarchy comes the status of 24 hudood.

• Vadodara City (Gujarat, India) is the headquarters of Alavi Bohras where Zakiyuddin stays along with the family members at Devdi Mubaarak.[31] It is the place where 13 Alavi missionaries-du'aat, right from 32nd Da'i (1110 AH/1698 AD) stayed and imparted knowledge to their subjects in their respective periods. It has now become the hub of Isma'ili-Taiyebi branch of Learning. As it houses the Islamic Personal Library of Rare Books and the Unique Personal Collection of MSS[32] pertaining to Isma'ili Taiyebi Literature. Under strict supervision and permission Saiyedna saheb himself manages the Library affairs.

These words of honour and the articles of oath[33]-بیعۃ are the excerpts from the numerous lectures[34]-بیان of the da'i, delivered during the month of fasting, Ramadan, and the month of mourning, Muharram. Apart from these two months there are several socio-religious occasions in which these articles of pledge is voiced among the believers and they are regularly guided to follows it. The prime concern is the youth of the community who are educated, sensitized and encouraged about these minute things that will in turn leave great impact on the social harmony and mutual progress.

Alavi Bohras in the mosque in front of their da'i listening to the lecture involving the holy Pledge[35]

Haatim Zakiyuddin says that, "O my Spiritual Children! Every one of you should adhere to the oath given to his Lord. I am here as a witness[36]-شاھد to it. This pledge, I am repeating all the time so that it remains afresh in your minds. As the head could not alone survive without the body, so I am your head and you all form the community as its body. This pledge is the command and communication from the head to its body. To remain alive and attached to its head, the body has to follow its commands. What you are is based on the way you take the pledge."[17]

The Spiritual head (da'i) is esoterically considered as the right hand of Imam. The way kissing of Black Stone of Ka'bah is considered graceful, giving pledge to the da'i of Imam is similarly graceful. While kissing the Black Stone, a pilgrim prays "O God! I have duly returned to you the trust entrusted to me, and the covenant I has made to you has been fulfilled, so that this act of mine may bear testimony to its fulfillment."[37] This is only after giving pledge to da'i.[38]

1. I will praise my Creator and Sustainer, Allah, for all the hidden or evident bounties that He has bestowed upon me.
2. I will remain obedient throughout my life to my spiritual master-da’i and act according to his teachings and orders.
3. I will respect my traditional attire and will make it the part of my identity, whenever or wherever I might be.
4. I will marry an honest and noble lady of my community to keep shamelessness away, will do jihaad to protect myself from devilish acts and will perform pilgrimage to keep poverty away.
5. I will respect others, all of them, irrespective of their beliefs, creed or culture. I will speak softly, truly and reverently and will never betray them.
6. I will love my family, relatives, community and the nation. Being from society I will serve my society.
7. I will abide by the lessons of my elders and well-wishers as they are ones who point to my mistakes and try to make me a better individual.
8. I will acquire knowledge till my last breath from the people of wisdom and will make my living meaningful and peaceful
9. I will persistently make efforts to educate my children and look after my family. I will fulfill their needs and help them cultivate good habits.
10. I will earn money through lawful and just ways. I will never break trust of my employer or my employees and will assist them in the best possible ways.
11. I will engage myself more in the religious obligations as it encompasses the worldly affairs. I will always try to make my permanent abode beautiful after my death.
12. I will pray to keep pride away, will visit tombs of my spiritual masters to keep wickedness away and will fast to keep unwanted desires away.
13. I will mourn on the martyrdom of Imam Husain and remember the calamities inflicted on his household and will prepare myself that my shortcomings are nothing as compared to the sufferings to my Imam.
14. I will clean my teeth and hands after every meal to keep illness away, will take bath regularly to keep forgetfulness away and will maintain good friendship to keep fear away.

Knowledge (‘ilm-علم) and wisdom (hikmah-حكمۃ) are, according to Isma’ili belief, eternal gifts from God, revealed to humanity through His prophets. God has successively dispatched six prophets bearing a law (shari’ah): Adam, Noah, Abraham, Moses, Jesus Christ and Muhammad. These prophets are ‘speakers’[57] (naatiq-ناطق), because they talk to men, proclaiming to them a shari’ah, an exoteric (zaahir-ظاهر) law with its commandments and prohibitions, its ritual obligation and legal definitions. By the side of each prophet-speaker stands an authorized representative (wasi or asaas-وصي، اساس) who knows and teaches eternally immutable ‘esoteric meaning’ (baatin-باطن) of all these prescriptions and regulations-though only to a small number of the elect.

Thus, Adam and his son Abel at his side, Noah and his son Shem, Abraham's wasi was his son Ishmeal, Moses's wasi was his brother Aron, and Jesus Christ's was Simon Peter. The speaker-prophet of our era is Muhammad. His wasi or asaas is his cousin and son in law ‘Ali ibn Abi Taalib. The latter's descendants are the true imams of Islamic community (ummah); they alone know and transmit the ‘esoteric meaning’ of the divine revelation proclaimed by Prophet Muhammad. The imams, whose succession continued with the Fatimid caliphs in Cairo till the 21st imam Abul Qaasim at-Taiyeb and their succession is in its place till date though in seclusion, are thus the repositories of the divine message; they are the upholders of ‘Knowledge’ and ‘Wisdom’, which they transmit to their followers, they are the ‘friends of God’ (awliya Allah-أولیاء الله).[3]

The imams spread ‘Knowledge’ and ‘Wisdom’ based on exoteric and esoteric interpretation of divine law through ‘Summoners’, da’is, these are propagators or missionaries who summon people to follow the true imam and instruct the individual who ‘responds to the summons’, al-mustajib or the initiate, through wise sayings and necessary knowledge. The missionary or Da'i as a teacher is the most characteristic figure of the Isma’ili movement. From the very beginning, the Da'i's travelled far and wide to spread the good tidings.

Tanzeel-تنزیل or Tafsir-تفسیر (outer meaning or commentary on the Qur'an) is completely based on Ta’weel-تأویل (inner meaning) without which Tanzeel becomes void and meaningless. The everlasting beautiful outward appearance is from inside and that which could not be seen and could not be understood by everyone. The belief that each and every Qur'anic verse has both outer and inner meaning as the same is the case with the sayings of Prophet Mohammad which are applicable and acceptable in all times till the last Day of Doom.

As distinct from the zaahir (evident meaning) of the literal wordings of sacred texts and religious prescriptions, notably the Qur'an and the Shari’ah, the baatin is the inward, hidden or esoteric meaning having deep and stronger impact on the deeds and thoughts of the believers.[37] In the Isma’ili-Taiyebi gnosis the word baatin goes hand in hand with ta’weel and it exclusively denotes the method of inducing the baatin for the allegorical, symbolic and esoteric interpretation or spiritual-hermeneutic exegesis of historic events and the world of nature as described by the sacred Islamic texts.[12] Ta’weel became the hallmark of Isma’ili thought and literature. It is to manifest the hidden so as to unveil the true spiritual reality only to those who are properly initiated into the community and who have acknowledged the spiritual guidance of the rightful imam of his era or his representatives who possess the rightful authority to interpret Islam in all its dimensions.[46] Qur'anic verses throws light on this subject in the following way:

• And bestowed His favours, external and esoteric, in abundance on you? And yet there are men who contend about God without any knowledge or guidance or the Book enlightening. (al-Qur'an 31–20)
• He is the first and He the last, the transcendent and the immanent; and He has knowledge of everything.[58] (al-Qur'an 57–3)
• But those who are twisted of mind look for verses metaphorical, seeking deviation and giving to them interpretations of their own; but none knows their meaning except God; and those who are steeped in knowledge affirm: "We believe in them as all of them are from the Lord." But only those who have wisdom understand.[59] (al-Qur'an 3–7)

This type of allegorical interpretation is applied on the Hadith of Prophet Mohammad:

• Unity is mercy, dissent punishment.[44]
• The Qur'an is the real cure.
• The mosque is where the pious live.
• The pinnacle of wisdom is fear of God.
• Paradise lies beneath your mother's feet.

Numerous books are dedicated to this topic and it has been written throughout the Islamic era and the same is carried out today too by the missionaries. The distinction between the zaahir and baatin was an integral part of the religious system of thought elaborated by the Isma’ili missionaries of different periods and this particular process continued with the Taiyebis in Yemen. Below is a small example of esoteric text taken from Kitaab al-Kashf by Ja’far b. Mansur al-Yemen in the mid 4th century AH/10th century AD.

"The Qur’an begins with bismillaah al-rahmaan al-raheem (بسم الله الرحمن الرحیم); bismillaah is composed of seven letters. twelve letters emerges from this and that are al-rahmaan al-raheem. This verse is the beginning of the first chapter of Qur’an surat ul-hamd which has total seven verses. The seven letters, which are the bismillaah, signify the seven naatiq. The twelve letters that arise from these signify that for each naatiq there are twelve naqeebs or hujjats.[60] Thus the twelve letters, which are al-rahmaan al-raheem, that arise from the seven lettered bismillaah, together become nineteen letters. This signifies that from the naatiqs – after each naatiq – seven imaams and twelve hujjats arise, which makes nineteen. The same is the case with pillars of Islam, in which there are seven pillars each having twelve traditions."[61]

The Personal Alavi Library,[62] housed in the Residence of Saiyedna saheb[63] is the centre of Isma'ili Studies with special reference to the Taiyebi Branch of Literature. There are various Academic and Research Institutions which carry out studies on Isma'ili Taiyebi Literature basically starting from 225 AH (c. 840 AD) until the present based on Ahaadees,[64] Akaaleem,[65] Riwaayaat[66] and historic events with the assistance of renowned and experienced scholars in their respective fields. Specifically the study of Isma'ili Literature is part and parcel of the studies of Near-Eastern Languages and Culture. Generally every University that carries out these studies also includes the study of Arabic Language which is fostered by Isma'ili scholars. These specific, selective, and special studies are centered in a very few Institutions which house Isma'ili Taiyebi Manuscripts (MSS) found in Arabic.

During the second half of the 20th century AD and in recent years scholarly, critical, and significant research work is being carried out in European, American, and Middle-Eastern Universities. But it always requires second thought and important inputs based on Isma’ili dogmas from the authoritative seat of Da’wat. Scholars who are not at all in the system of Isma’ili Faith lack that special touch while dealing or summarizing or translating texts of Core Beliefs. It is because these Isma’ili literary gems[67] had been written by Du’aat in the presence of an Imam or by his commands. It contains an Oath[68] for the Imam on which its reader must follow and without which one is not supposed to even open a book.

As these books which were guarded in the private possessions made their way to Scholars and Researchers, the central point of the Oath was mindlessly neglected and anyone who had an access to these books started their work. No doubt great efforts and hard work have been carried out by the researchers but still there remains always a dot of doubt. The Institutions which possess rich and periodically diversified Isma’ili manuscripts have now become epicenter of scholarly activities and academic journalism. The centre of ad-Da’wat ul-Haadiyat ul-‘Alaviyah[69] houses several hundred manuscripts which iss managed, preserved, conserved, and enriched by the 45th Da’i al-Mutlaq Saiyedna saheb. This personal library contains some of the rare Islamic and Isma’ili titles and with every passing day newer titles are added.

This collection is under the direct access, supervision, and control of the Da’i al-Mutlaq and therefore the nature and process of addition to the collection is also noteworthy and the fact is that the Da’i being the sole authority of Isma’ili-Taiyebi learning is cognizant of the contents of each and every manuscript, old as well as recent ones. It has been observed that due to the maintenance of secrecy of Isma’ili Literature, the private family collections in Yemen, Sindh, and Hind[70] are never in direct access to the public domain nor are the manuscripts lent or shared to any aspirant of the study. But, regarding the ad-Da’wat ul-Haadiyat ul-‘Alaviyah collection, despite its original and unique source, the Da’i is lenient in sharing the manuscripts after thoroughly assessing the just and critical way of translating, editing and publishing. Though the centre of ‘Alavi Da’wat does not directly invite scholars or researchers from foreign universities, time and again many interested foreign scholars have come straightforwardly and studied Isma’ili titles with the Da’i himself from Iran, the United Kingdom, the United States, and Europe.

At times, when the scholars who worked for the critical study and edition of any Isma’ili title might be having only two to three manuscripts from different origins, i.e. where the writer, place and period differ, there arose the demand for the consultation of more manuscripts. For this purpose, the manuscripts of the ‘Alavi Da’wat collection, because of its Indian origin, proved more fruitful for better text reading and editing. The other salient feature of the ‘Alavi Library is that it is housed at the Da’i's residence and most of the manuscripts are copied by the Du’aat from those which were brought to Vadodara when the Da’wat headquarters were shifted from Ahmedabad.

It has been well-preserved and well-maintained by the Da’i's great efforts. Like many other places where such manuscripts were bundled for centuries and remained under lock-and-key and were never referred to or studied, the case is entirely different here. At the ‘Alavi Library, the Da’i consults and refers to these manuscripts and accordingly copies its texts in individual papers for lecturing purposes and hands over certain old manuscripts to his close aides to make a fresh copy by penning the entire text. With age-old methods the preservation of the manuscripts is carried out. As the Da’i personally handles all library affairs, the question of precaution, curing, or fumigation never arises. But the Du’aat felt it compulsory to make a copy of every manuscript as there was a constant fear of a single copy being damaged by any unexpected accident or worm attack. Every year more and more manuscripts are added to the collection and also they are copied as and when required.

The manuscripts copied by the 45th Da'i al-Mutlaq Saiyedna Haatim Zakiyuddin saheb since 1405 AH/1985 AD:

Allah created humans as a final and complete being which is the sign of His Supreme Authority. The position of humans is above all His creations. Unlike others he needs society, education and work to survive. He, the Exalted made manifest from the hidden knowledge and the stored judgement in Adam and Eve (آدم ۔ حواء), the two parents, a male and a female, as a cause for the creation of mankind and society to reveal His mighty power. He paired them and they procreated, and the children and the number increased. They were transferred through the chaste loins and pure approved wombs.[87] Alavi Society is based on 6 steps like everything which has 6 dimensions. These 6 steps is further rooted in 6 distinguished things created by Allah for His divine mission-دعوۃ. It is 1. Qur’an (القرآن) – the divine book, 2. Nabi-نبي (warner) – prophet, 3. ‘Aalim-عالم (learned) – the vicegerent of the prophet, 4. Shaahid-شاهد (witness) – the imam of the descendants of prophet, 5. ‘Aabid-عابد (pious man) – missionary in the place of imam, and 6. Khalq-خلق (universe) – things into existence.

It is relayed by the eminent 15th century Sunni Egyptian author al-Maqrizi, Fatimid Caliph Imam al-Mo'iz wished to impart the principles of compassionate society and governance to the leaders of the Kutama tribe and to deter them from an opulent lifestyle. He says, "I summoned you in my chamber so that you could see what I do when I am away from you and far from your eyes. My status exceeds yours only because I have responsibility over your affairs on earth and because Allah has singled me out as your Imam. I busy myself with letters that come to me from the east and west, to which I respond in my own hand."[88] This is how Imam responded to each and every society members. The six dimensions or "M-م" of the Alavi Society in place of above mentioned things are:

1. Madrasah (مدرسۃ) – religious seminary: It stands for the teaching of the holy Book where children learn the basics of their community. It is the beginning of their involvement in the social development and relations. The first heavenly order that the Prophet Mohammad received at Mount Noor under the Hira cave[89] was "to read". So it became necessary for every believer to acquire knowledge throughout his lifetime from the designated person and the representative of Prophet Mohammad from his progeny. So, Madrasah is not only meant for children but it is the learning hub for those who are keen in knowing the realities of creation. Prophetic traditions says, "Seditions appear and crush believers-your only salvation is your learning."[44] Social health based on the overall knowledge is served by this "M" of Madrasah. The importance of reading which is the stepping stone of any learning institution could be well found in the foremost Qur’anic verses, "READ in the name of your Lord who created. Created man from an embryo. Read, for your Lord is most beneficent. Who taught by the pen. Taught man what he did not know." [90](al-Quran 96-1)

2. Misaaq (میثاق) – covenant: After completing basic religious and social learning, a learner or an ordinary Alavi initiate steps into puberty and towards intellectual advancement. Now in order to become a member of a community and begin his spiritual journey with an Imam, he has to give unconditional and lifetime oath of fealty or the promise for loyalty to the Imam's representative i.e. Da'i al-Mutlaq. This divine tradition and sublime submission was initiated from heavens and will be continued till the last day of this creation. The Prophets took this oath from their respective people of their time and they commanded their missionaries to do so in order to protect their faith. The initiate is also bound by this oath to keep secret the esoteric knowledge imparted to him by a hierarchy of teachers authorized by the Isma'ili Imam.[46] He has to renew this oath to Imam every year on 18th Zul Hijjah known as Eid e Ghadeer e Khumm-عید غدیر خم.

An assembly-majlis in a mosque during Moharram where Da'i delivers an extensive lecture with the mourning on Imam Husain

Once the believer had solemnly bound himself through the oath, he could undergo a step-by-step introduction into 'wisdom'-not all at once, for that would exceed his mental capacity. 'You are being put to a test,' the Da'i would say to his disciples, 'For you are beginners, and a beginner is like an infant: you should start first with milk and only later nourish yourselves with food.'[3] This "M" of Misaaq induces religious responsibility into faithful's life and it helps to bring maturity for social well-being. For this Qur’an says that, "When We made the covenant with the Prophets, and with you (O Mohammad), as with Noah and Abraham, Moses and Jesus son of Mary, a binding covenant, (It was) so that Allah may ask the truthful of their sincerity. As for the infidels, He has prepared a painful punishment for them."[91](al-Quran 33-7)

3. Masjid (مسجد) – mosque: After offering covenant to Da’i, the head of the community, An Alavi tries his level best to fulfill all its obligations and this begins at the very doorstep of a mosque. The centrality of the mosque is inevitable for a believer. Each and every socio-religious activity revolves around it. Prophetic traditions says, "The mosque is where the pious live."[44] A believer goes three times daily to offer prayers. There he is educated and informed about different social programs and being a part of a community how he should serve his fellow members and actively participate in the social and welfare activities. This "M-م" of Masjid-Mosque proves to be a perfect training centre for creating responsibility, positivity, respect and thoughtfulness among people. Being a learned and authoritative person, a Da'i in his capacity trains his followers in maintaining social etiquettes and ethos by imparting necessary knowledge in his sermons. Da'i is the soul of the mosque and with his prostration, people in the mosque prostrates in front of Allah. The Qur’an says about a mosque which is the best place for worship, that "O sons of Adam, attire yourselves at every time of worship; eat and drink, but do not be wasteful, for Allah does not like the prodigals."[92](al-Quran 7–31)

4. Mazaar (مزار) – mausoleum: It is an important place for a believer that is filled with spirituality and devotion. A holy person having special designation conferred by an Imam in the spiritual hierarchy is buried here. After offering prayers in a mosque people come to pay respect to the mausoleum and take waseelah-intercession while doing supplication to fulfill their wishes in front of Allah. Usually mausoleum or tomb of a Da'i or a religious authority is situated besides the mosque. It plays a key role in social bonding as each and every community member visit it daily or weekly or when he wishes. If anyone visits a Rawzah-mausoleum of a particular Da'i then it is said that, he took blessings of all those people who were in the covenant of that Da'i. Mazaar of a Da'i is also called "Rawzah" as it is like a paradise and one can feel its fervor and freshness by spiritually attaching himself to Da'i. Every believer is a martyr-Shahid and the mausoleum of a Da'i is the master of all martyrs who were from his believers. Visiting mausoleum is like going to the entrance and gate of paradise. If one has learned Qur’anic recitation in Madrasah, gave Misaaq to his Da'i and has an habit of coming to a mosque for prayers, then surely he will visit Mazaar.

In this account, Imam Ja'far as-Saadiq addresses Kufan people and encourages them to visit the tomb of al-Husayn b. 'Ali: 'If one of you performs the hajj in the course of your lifetime and does not visit the grave of al-Husayn, then you have departed from one of the duties and rights of Allah and His messenger. It is the duty ordained upon every believer.'[93] Qur’an reiterates that same thing that, "The greediness of plenitude keeps you occupied, till you reach the grave. But you will come to know soon; indeed you will come to know soon."[94](al-Quran 102-1)

5. Majlis (مجلس) – religious gathering: an assembly or a special private audience accompanied with prayer where a discourse of a Da'i is held is generally termed as majlis. It begins with the praise and elegy relating to the household of Prophet Mohammad or a religious dignitary associated with them. Prophetic traditions says, "The most commodious assembly is best."[44] The main majlis is held during the first 10 days of Moharram in the commemoration of the martyrdom of the grandson of Prophet Mohammad, Imam Husain. Throughout the year different types of majlis are held during the inauguration of any place, oath of fealty, marriage, birthday, sehra, ziyaarat, weekly lectures, madrasah or mausoleum. As per the occasion and time, every member of the community more or less participates in these majlis. It accounts to be a crucial cord of social harmony and awakening as one who attends it comes to know his roots, history, tenets, good-evil aspects of life, relations with others and social customs.

A "Thaal"[95] in which people sit together with legs folded to eat and it is kept on the floor

Under the Fatimids, these type of private lectures or teaching sessions were organized for different categories of participants in Cairo, including the initiates, courtiers, high officials, women and royal women.[46] During the reign of Fatimid Caliph Imam al-Mustansir Billah, his Da'i al-Mu'ayyad leaves nothing to be desired in the field of knowledge and rhetorical skill through conducting various majlis. He continued to be honoured as the connecting link and catalyst of an unbroken religious and social tradition extending from Fatimid Egypt to Tayyibi Yemen and India. Right up until today, after more than a thousand years of history, the entire Tayyibi community still regards him as their spiritual ancestor and social torch-bearer.[96] The holy book Qur’an says this point in a very beautiful way, "O you who believe, when you are told to make room in the assemblies, then make room; Allah will give you more room to spread. When you are told to rise, then rise; Allah will raise those of you who believe, and those who have knowledge, in position. Allah is aware of what you do."[97](al-Quran 58-11)

6. Maa’edah[86] (مائدۃ) – meals taken together by family or community members in a single big plate: This big dining plate is also called "thaal" [86] in which special Bohra dishes is served collectively and all those sitting around it on the floor takes their meals together. Maa’edah is kept on a little elevated tool called "taraqqi".[98] There is a custom of arranging a big thaal decorated with all types of dishes on the first night of a new year in which the entire family sit and eat and pray for the prosperous year. There are strict rules governing the etiquettes of eating or sitting in a "thaal". 7 people used to sit in it and they all begin by taking a pinch of salt and reciting "bismillaah". Washing hands before and after sitting on the thaal is compulsory. One should lick his fingers after finishing his meal and he should never leave a bit of food in the "thaal". People sit in Maa’edah in Jamaa’at-khaana[99] and take lunch or dinner on various social or religious occasions. Sociability increases among community members as they often sit together and discusses current affairs of their interest in a "thaal". Prophet Mohammad and his household taught the tradition of Maa’edah. It has become an inseparable part of Alavi Bohras’ social life. One can find this in this Qur’anic verse, Said Jesus, son of Mary, "O Allah, our Lord, send down a table well laid out with food from the skies so that this day may be a day of feast for the earlier among us and the later, and a divine sign from You. Give us our (daily) bread, for You are the best of all givers of food."[100](al-Quran 5–114)

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  44th and 45th Da'i at the residence on Vadodara called Devdi Mubaarak - 11 Nov 2013
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  Alavi Bohras are marked as dark blue
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  Renowned Isma'ili Scholar Dr. Farhad Daftary meets Saiyedna saheb on 26 Oct 2007 at Devdi Mubaarak, Alavi Library, the then Mazoon al-Mutlaq
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  Late 44th Da'i Saiyedna Taiyeb Ziyauddin saheb in the newly constructed Masjid e Faatemi in Nadiad during its inauguration - 9 Sep 2007
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  The holy tomb of 31st 'Alavi Da'i Saiyedna Hasan Badruddin saheb at Saraspur, Ahmedabad - 24 Apr 2008
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  44th 'Alavi Da'i Saiyedna Taiyeb Ziyauddin saheb reciting Du'aa near Shehaabi Masjid, Pratapnagar, Vadodara - 16 Dec 2008
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  42nd Da'i al-Mutlaq Saiyedna Fidaali Badruddin going for Hajj Pilgrimage on 1-10-1947 from Badri Mohalla, Vadodara
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  On 29-6-2009, the day when 29th Da'i Saiyedna Ali saheb became Da'i al-Mutlaq before 400 years, Alavi Bohras gathered in large numbers near Saiyedna Ali's tomb in Ahmedabad and 45th Da'i addressing the gathering
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  43rd Da'i al-Mutlaq Saiyedna Yusuf Nuruddin saheb delivering Moharram lecture in Vadodara - 5 Apr 1968
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  Procession of 44th Da'i Saiyedna T Ziyauddin saheb during his birthday celebration on 25 Nov 1987
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  Middle Mehraab of Masjid e Ziyaai having Qur'anic inscriptions constructed by 32nd Da'i Saiyedna Jivabhai Ziyauddin saheb in 1110 AH/1699 AD in Badri Mohalla
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  Mukaasir Saiyedi Nazarali Bhaisaheb used to teach his pupils besides Masjid e Ziyaai in Badri Mohalla that proved to be the cradle of learning - 1381 AH/1961 AD
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  An Iconic gate called "Darwaza" of Badri Mohalla which was demolished to give a way for the construction of new mosque - 1389 AH/1969 AD
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  The place covered with flowers is the flattened grave of 29th 'Alavi Da'i Saiyedna 'Ali saheb - 1435 AH/2014 AD
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  The outer view of Nooraani Masjid in Badri Mohalla - 1430 AH/2009 AD
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  At the age of puberty, to become an Alavi Bohra, boys-girls offering oath of loyalty to Saiyedna saheb at his residence - 1430 AH/2009 AD
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  Saiyedna saheb operating a computer after inaugurating a Computer Class and always of the opinion to learn it at the earliest - 4-2-2018

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  The representatives of Alavi Da'wat participated in the seminar organized by QJSP-Qutbi Jubilee Scholarship Program under the title "Ideas of Harmonious Coexistence - Religions and Philosophies of India" in New Delhi - 27-12-2017

• Atba-i-Malak
  • Atba-e-Malak Badar
  • Atba-i-Malak Vakil
• Dawoodi Bohra
  • Progressive Dawoodi Bohra
  • Succession to 52nd Dai al-Mutlaq
• Hebtiahs Bohra
• Patani Bohras
• Sulaymani Bohra
• Sunni Bohra

• Daftary, Farhad: Isma'ili Literature: A Bibliography of Sources and Studies. London, 2004.
• Abdul Husain, Mian Bhai Mulla: Gulzar e Daudi for The Bohras of India. Progressive Publication, Surat, 1977. p. 31, 46
• Daftary, Farhad (2007). The Ismāʿı̄lı̄s: Their History and Doctrines (Second ed.). Cambridge: Cambridge University Press. pp. 3, 201, 241, 276, 282, 299, 512, 513. ISBN 978-0-521-61636-2.
• Poonawala, Isma'il K: Bibliography of Isma'ili Literature. Undena Publication, Malibu, California, 1977. p. 13, 369, 368
• Stern, S. M. (1951). "The Succession to the Fatimid Imam al-Āmir, the Claims of the Later Fatimids to the Imamate, and the Rise of Ṭayyibī Ismailism". Oriens. 4 (2): 193–255. doi:10.2307/1579511. JSTOR 1579511.
• Daftary Farhad: Sayyida Hurra: The Isma‘ili Sulayhid Queen of Yemen.
• SV Mir Ahmed Ali: The Holy Qur'an: Commentary of Qur'an-e-Majeed. Peer Mahomed Ebrahim Trust, Karachi. 1976
• Daftary, Farhad: A Modern History of the Ismail. Article on "Alavi Bohras" by Tahera Qutbuddin. IIS, London, 2011. p. 355

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