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Bohras believe that the 21st Imām , Tayyab Abī L-Qāsim , a direct descendant of Muħammad via his daughter Fātimatu Z-Zahra ("Fatema"), went into seclusion and established the offices of the Dāˤī l-Mutlaq (داعي المطلفق), ''Ma'ðūn'' (مأذون) and ''Mukasir'' (مكاسر). The Dāˤī l-Mutlaq is the Imām's Vicegerent , with full authority to govern the Dawoodi Bohra community in all matters both spiritual and temporal. During the Imam's seclusion, the Dāˤī l-Mutlaq is appointed by his predecessor in office. The ''Madhun'' and ''Mukasir'' are in turn appointed by the Dāˤī l-Mutlaq. A fundamental belief of the Dawoodi Bohras is that the presence of the secluded Imām is guaranteed by the presence of the Dāˤī l-Mutlaq. Syedna Mohammed Burhanuddin has appointed Syedi Khuzaima Qutbuddin as his Ma'ðūn and Syedi Husain Husamuddin as his Mukasir. FATIMID ORIGINS By the instructions of the secluded Imām, after the seclusion of the 21st Fatimid Imām in Egypt , Queen al-Hurra al-Malika of Yemen appointed the first Dāˤī in Yemen in the mid-twelfth century A.D. The Fatimid Dāˤwat (state) was to remain headquartered in Yemen, India and Pakistan ( Sindh ) under the leadership of the Dāˤī l-Mutlaq. After acute persecution from the Sunnī majority in Yemen, the Dāˤwat shifted to India and some followers also relocated. However, a large population of Dawoodi Bohras remained in Yemen and do so today. Some Bohras' ancestors were converts from Hinduism to Islām in Gujarat , India. Their conversion was the result of the work of some Fatimid missionaries from Egypt and Yemen , which took place before the seclusion of the 21st Fatimid Imām, some time during the caliphate of Imām Al-Mustansir . The converted were largely from the Hindu middle and upper Castes , many of whom were engaged in trade and commerce. Later, indigenous converts undertook the Missionary activities in other regions such as the areas that today constitute Rajasthan , Madhya Pradesh and Maharashtra . The word ''Bohra'' itself is derived from the Gujarati word ''Vehwahar'', which is interpreted as "trading". Even today, the community indulges mostly in business and trade. CONTEMPORARY DAWOODI BOHRAS The Dawoodi Bohras are a very closely-knit community who seek advice from the Dāˤī 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 and Karachi is a sign to the educational importance in the 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 . The ordinary 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 Burka which is distinguished from other forms of the Veil due to it often being in colour and decorated with patterns and lace. Besides speaking the local languages, the Bohras have their own language called Lisānu L-Dāˤwat "Tongue of the Dāˤwat". This is written in Arabic script but is derived from Urdu , Gujarati and Arabic. Remembrance of the martyrdom of Haðrat Imām Husayn , grandson of the Prophet Muħammed, is an essential part of every Bohra community activity. Every year, the head of the community, Dr Syedna Mohammed Burhanuddin delivers religious discourses for nine days during the days of Āshūrā and these are attended by a large number of community members. CONTRIBUTIONS TO THE COMMUNITY AT LARGE The 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 Bohras have carried out around the world, all of which feature Fatimid influences from the Mosques and buildings of Cairo . Dr Syedna Mohammed Burhanuddin undertook the complete renovation and restoration of the Mosque Of Imām Al-Hakīm in Cairo, a project UNESCO had considered but did not undertake. Some of the most important Fatimid-era mosques were also renovated by Syedna Moahmmed Burhanuddin in Cairo as a tribute to the vast and beautiful legacy of the Fatimid Imams. Al Aqmar: A Living Testomony to the Fatemiyeen and Al Juyushi: A vision of the Fatemiyeen are a few to name. Currently, Syedna Mohammed Burhanuddin has taken up the task of renovation of the Masjid al-ˤAzam in Kūfa , Iraq . This place is of historical significance to both the Islamic and the Pre-Islamic era. The mosque is also primarily significant to the Shiates as it is the place of Martydom of Amīru l-Muminīn ˤAlī Ibn Abī Tālib . Another significant contribution in Iraq at the moment is the renovation of the shrines of Imām Husayn in Karbala and the shrine of Haðrat ˤAlī 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. CURRENT NOTABLE OFFICIAL EVENTS In August 2005, the Dāī l-Mutlaq inaugurated another new mosque 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 congratulated His Holiness in a letter from the White House {Link without Title} . BOHRA ZAKAT Zakat , a repayment to God of what you have been blessed with, is one of the seven pillars the religion is based on. Dawoodi Bohras pay many different Zakats as part of the religion. The Dawoodi Bohra religious establisment has seven taxes, for lack of a better English word, 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) Sīlat-ul-Imām: '''Sīla''' literally means "keeping contact". This is supposed to be collected as an offering for a hidden Imām who will appear one day & the amount would supposedly be passed on to him. (2) Zakat-ul-Fitra: Dawoodi Bohra tradition outlines this as a payment for the soul (see '''Zakat''' below). Dowoodi Bohras believe that this payment is one means of cleansing the soul. It is required to be payed along with Zakatu l-Maal, both of which Dawoodi Bohras usually pay in the month of Sherullahu l-Moazzam (Ramadan). Dawoodi Bohras are strictly required to pay this Zakat for every family member as it is compulsary for every Dawoodi Bohra. Even beggars are to beg to be able to pay this Zakat. The amount is fixed, and is based by the annual worth of silver. (3) Zakat-ul-Maal: This obligatory payment enjoined by the Holy Qu'rān and the Prophet Muħammad 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), Zakatu l-Maal isn't required. The majority of Muslims (non-Dawoodi Bohra) give this Zakat directly to the needy and poor. Dawoodi Bohra culture and tradition outlines that the Zakat be payed from each family to the Dāˤī, who decides how the money is split and distributed. (4) Khumus: It literally means "one fifth". As per the Qu'ran the one fifth of the war booty was to be taken by the Prophet for his family's maintenance and also for performing functions of a head of community. However, it remained prevalent among the Shia communities. The Shia used to pay one fifth of sudden gain to their Imam from the progeny of the Fatima the Prophet's daughter. The Bohras of course now pay to the high priest who is not Imam ( but a dai i.e. his vicegerent) (5) Ħaqqun Nafs: It literally means "right of the soul". This is a payment given by Dawoodi Bohras to the Dāˤī at will at many times in a Bohra's 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 Ħaqqun Nafs for the deceased as an offering of gratefulness for the life the person had lived. (6) Nazar-ul-Maqam: The Nazar Muqam for a Dawoodi Bohra is a symbol for the sight and help of Imām and his Dāˤī. Bohras believe that putting aside money or things of value as Nazar Muqam can help them in times of hardship and need. This money is then presented to the head of the community, the Dāˤī. (7) Salam and payment for titles : In addition to all these compulsory levy, a Bohra also has to give a personal offering to the high priest that may vary from a few dollars to a million depending on the occasion and one's financial capacity. The amount is voluntary and decided by the Bohra giving the Salam. A Bohra man or woman can be called '''Mulla''', a prestigious title given to a dedicated Bohra. Men can also become ''' Shaykh s''', a higher title than that of Mulla. Being given these titles, a Bohra gives an offering of thanks to the Dāˤī, usually a set amount. As pointed out above, the collection of these amounts is done very efficiently and systematically. Many of the payments such as Zakat and others are considered vital to being a Dawoodi Bohra, and not paying them is looked down upon and highly discouraged. These payments, being a matter of money, are often disputed by those who see themselves as more openminded in matters of faith. A Dawoodi Bohra's faith in his religion and leader is vital and often the deciding factor in his willingness to give these taxes. PROGRESSIVE DAWOODI BOHRAS A small minority of the Bohras reject the authority of the Dāˤī over temporal matters, and view the role of the Dāˤī as a spiritual guide only. These Dissidents are known as the Progressive Dawoodi Bohra . Asghar Ali Engineer is one of their leaders. The progressive bohras are engaged in a struggle to bring about social reform in the community. EXTERNAL LINKS AND REFERENCES
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