Branches Isma'ilism

1 branches

1.1 nizari
1.2 musta ali

1.2.1 dawoodi bohra
1.2.2 sulaymani bohra
1.2.3 alavi bohra
1.2.4 hebtiahs bohra
1.2.5 atba-i-malak
1.2.6 progressive dawoodi bohra


1.3 satpanth
1.4 druze

branches

branching of ismāʿilism within shi islam @ glance. ( note: kaysani s imam hanafiyyah descendant of ali ali s wife khawlah, not fatimah)



nizari

the largest part of ismāʿīlī community nizari today accepts prince karim aga khan iv 49th imām, claim descended muḥammad through daughter fāṭimah az-zahra , ali, muḥammad s cousin , son-in-law. 46th ismāʿīlī imām, aga hassan ‘alī shah, fled iran in 1840s after being blamed failed coup against shah of qajar dynasty. aga hassan ‘alī shah settled in mumbai in 1848.

musta ali

in time, seat 1 chain of dai split between india , yemen community split several times, each recognizing different dai. today, dawoodi bohras, constitute majority of mustaali ismāʿīlī accept mohammed burhanuddin 52nd dāʿī al-muṭlaq. dawoodi bohras based in india, along alavi bohra. minority groups of sulaymani, however, exist in yemen , saudi arabia. in recent years, there has been rapprochement between sulaymani , dawoodi mustaali.

the mustaali sects traditional of 3 main groups of ismāʿīlī, maintaining rituals such prayer , fasting more consistently practices of other shi sects. said resemble sunni islam more twelvers do, though hold true matters of exterior rituals (zahir) only, little bearing on doctrinal or theological differences.

dawoodi bohra


the divisions of mustaali, referred bohras.

the dawoodi bohras close-knit community seek advice dai on spiritual , temporal matters.

dawoodi bohras headed dāʻī al-mutlaq, appointed predecessor in office. dāʻī al-mutlaq appoints 2 others subsidiary ranks of māzūn (arabic maʾḏūn مأذون) licentiate , mukāsir (arabic: مكاسر‎). these positions followed rank of ra sul hudood, bhaisaheb, miya-saheb, shaikh-saheb , mulla-saheb, held several of bohras. aamil or saheb-e raza granted permission perform religious ceremonies of believers dāʻī al-mutlaq , leads local congregation in religious, social , community affairs, sent each town sizable population of believers exists. such towns have masjid (commonly known mosque) , adjoining jamaa at-khaana (assembly hall) socio-religious functions held. local organizations manage these properties , administer social , religious activities of local bohras report directly central administration of dāʻī al-mutlaq.

while majority of dawoodi bohras have traditionally been traders, becoming increasingly common them become professionals. choose become doctors, consultants or analysts large contingent of medical professionals. dawoodi bohras encouraged educate in both religious , secular knowledge, , result, number of professionals in community rapidly increasing. dawoodi bohras believe education of women equally important of men, , many dawoodi bohra women choose enter workforce. al jamea tus saifiyah (the arabic academy) in surat, nairobi , karachi sign educational importance in dawoodi community. academy has advanced curriculum encompasses religious , secular education both men , women.

today there approximately 1 million dawoodi bohra. majority of these reside in india , pakistan, there significant diaspora residing in middle east, east africa, europe, north america , far east.

the ordinary bohra highly conscious of identity, , demonstrated @ religious , traditional occasions appearance , attire of participants. dawoodi bohra men wear traditional white three-piece outfit, plus white , gold cap (called topi), , women wear rida, distinctive form of commonly known burqa distinguished other forms of veil due being in color , decorated patterns , lace. rida s difference burqa, however, significant beyond colour, pattern , lace. rida not call covering of women s faces traditional veil. has flap called pardi hangs on hood of jacket not used conceal face. representative of dawoodi bohra community s values of equality , justice women, believe, tenet of fatimid imamate s evolved understanding of islam , true meaning of women s chastity in islam. dawoodi bohra community not prevent women coming mosques, attending religious gatherings or going places of pilgrimage. regarded peaceful sect of islam , example of true sufism; has been critically acclaimed on several occasions western governments such of united kingdom, germany, sweden , particularly united states progressive outlook towards gender roles, adoption of technology, promotion of literature, crafts, business , secular values. however, dawoodi bohras highly single-minded inter-caste or inter-faith marriage. not oppose not encourage either. if dawoodi bohra member marry caste or religion, or advised ask or spouse convert islam and, specifically, community.

they believe straying away community implies straying away ma ad – ultimate objective of life , meaning of teachings of islam, return souls comes , re-unite allah. besides, converting islam has high spiritual , religious significance doctrines espouse making muslim or mu min confers sawab (reward of deeds) equivalent of 40 hajjs , 40 umrahs (visiting mecca , kaaba during days other of hajj).

the position of da al-mutlaq disputed after demise of 52nd da al-mutlaq of dawoodi bohra community, mohammed burhanuddin. 2 claimants emerged position of 53rd da al-mutlaq, mufaddal saifuddin , khuzaima qutbuddin, , case pending in bombay high court resolve matter. qutbuddin has since died , appointed son taher fakhruddin successor.

besides speaking local languages, dawoodis have own language called lisānu l-dāʻwat tongue of dāʻwat . written in persian alphabet derived urdu, gujarati , arabic , persian.

sulaymani bohra

founded in 1592, sulaymani concentrated in yemen found in pakistan , india. denomination named after 27th daʻī, sulayman bin hassan. referred , prefer referred ahle-haq isma ilis , sulaymanis , not bohras suffix.

the total number of sulaymanis around 300,000, living in eastern district of jabal haraz in northwest yemen , in najran, saudi arabia. beside banu yam of najran, sulaymanis in haraz, among inhabitants of jabal maghariba , in hawzan, lahab , attara, in district of hamadan , in vicinity of yarim.

in india there between 3000 , 5000 sulaymanis living in vadodara, hyderabad, mumbai , surat. in punjab, pakistan, there well-established sulaymani community in sind. ten thousand sulaymanis live in rural areas of punjab known sulaymani jazeera-e sind; these sulaymani communities have been in jazeera-e sind time of fatimid imam-caliph al-mu izz li-din allah when sent daʻīs jazeera-e sind.

there 900–1000 sulaymanis south asia scattered around world, in persian gulf states, united states, canada, thailand, australia, japan , united kingdom.

alavi bohra

the ‘alavi bohras, popularly , incorrectly known alya bohras, follow different line of succession of du’aat (missionaries) 29th da’i onwards after split da’udi bohras in ahmedabad in 1621 ad. believe rightful da’i grandson of 28th da’i named ‘ali shams al-din b. ibrahim (d. 1046 ah/1637 ad). named after ‘ali, calling ‘alavis, , mission ad-da’wat ul-haadiyat ul-‘alaviyah. 3 da’is later, in 1110 ah/1699 ad, seat of ‘alavi da’wat moved ahmedabad vadodara 32nd da’i, acting on of 31st da’i (except brief interlude in surat 20 years 1158-1178 ah/1745-1764 ad). since vadodara remains headquarters of ‘alavis day. ‘alavi bohras have library of 450 isma’ili manuscripts, 500 years old, @ centre in vadodara.

currently ‘alavi bohras close-knit organized community numbering approximately 8000, majority of them settled in vadodara, have own locality. have own masjids , musafirkhanas in places mumbai, surat, ahmedabad, nadiad in india. have migrated united states, united kingdom, australia, canada, uae , europe. majority of bohra communities, ‘alavi bohras traders , dominate optical , furniture market in vadodara. increasingly venturing professions such law, medicine, engineering, business management, computer sciences. beings isma’ili-taiyebis follow strictly fatimid spiritual hierarchical set-up, law, dress code, customs, beliefs, eating hadits, life-style, ethics , customary traditions etc.

while lesser known , smallest in number, alavi bohras have spiritual , temporal head 45th dāʿī al-muṭlaq, haatim zakiyuddin. doctrines of alavi bohras centered in recognition of imam. continues important foundation among bohras. in fact, dai al-mutlaq acts direct representative of concealed imam receives required guidance him. during time of concealment of 21st fatimid imam at-taiyeb , progeny, religious hierarchy of alavi bohras headed dāʻī al-mutlaq, appointed predecessor in office , similar of dawoodi bohra.

hebtiahs bohra

the hebtiahs bohra branch of mustaali ismaili shi islam broke off mainstream dawoodi bohra after death of 39th da al-mutlaq in 1754.

atba-i-malak

the abta-i malak jamaat (community) branch of mustaali ismaili shi islam broke off mainstream dawoodi bohra after death of 46th da al-mutlaq, under leadership of abdul hussain jivaji. have further split 2 more branches, atba-i-malak badar , atba-i-malak vakil.

progressive dawoodi bohra

the progressive dawoodi bohra reformist sect within musta li ismai li shi islam broke off circa 1977. disagree mainstream dawoodi bohra, led da al-mutlaq, on doctrinal, economic , social issues.

satpanth

satpanth subgroup of nizari ismailism , ismaili sufism formed conversions hinduism 700 years ago pir sadardin (1290-1367) , 600 years ago in 15th century grandson pir imam shah (1430-1520), differ nizari khojas in reject aga khan leader , known more commonly imam-shahi. there villages in gujarat totally satpanthi such pirana near ahmedabad imam shah buried. older form of nizari ismaili practice originating kutch community of gujarat. pir sadardin gave first converts ismailism name satpanth because followers of true path. given title of khoja replace title of thakkar.

druze

while on 1 view there historical nexus between druze , ismāʿīlīs, such links purely historical , not entail modern similarities, given 1 of druze s central tenets trans-migration of soul (reincarnation) other contrasting beliefs ismāʿīlīsm , islam. druze offshoot of ismailism. many historical links trace syria , particularly masyaf.