Instruct: Given a question, retrieve relevant documents that answer the question.
Query: Where did the Alavi Bohras originate?
The Alavi Bohras (Arabic: علوي بھرۃ‎) are a Taiyebi Musta'alavi Isma'ili Shi'i Muslim community from Gujarat, India.[2] In India, during the time of the 18th Fatimid Imam Ma'ad al-Mustansir Billah around 1093 AD in Egypt, the designated learned people (wulaat) who were sent from Yemen by missionaries (du'aat) under the guidance of the Imam established a da'wah in Khambhat (Gujarat, India).
The ‘Alavi Bohras, popularly and incorrectly known as Alya Bohras, follow a different line of succession of Du’aat ("missionaries") from the 29th da’i onwards after the split from Da’udi Bohras in Ahmedabad in 1621 CE. They believe the rightful da’i was a grandson of the 28th da’i named ‘Ali Shams al-Din b. Ibrahim (d. 1046 AH/1637 CE). They are named after this ‘Ali, calling themselves ‘Alavis, and their mission ad-Da’wat ul-Haadiyat ul-‘Alaviyah. Three da’is later, in 1110 AH/1699 CE, the seat of the ‘Alavi Da’wat was moved from Ahmedabad to Vadodara by 32nd da’i, acting on the will of 31st da’i (except for a brief interlude in Surat for 20 years 1158-1178 AH/1745-1764 CE). Since then Vadodara remains the headquarters of the ‘Alavis to this day. The ‘Alavi Bohras have a library of 450 Isma’ili manuscripts, some up to 500 years old, at their centre in Vadodara.
Alavi Bohras have a leading co-operative bank in the city of Vadodara named as 'Alavi Bohra Co-operative Bank'. It is a very popular bank among the city residents and serve as good employer for the Alavi Bohra community and its people.
In 1425 AH/2004 AD during the time of 44th Da'i al-Mutlaq Saiyedna Abu Haatim Taiyeb Ziyauddin saheb, the website[111] was conceptualized and launched with the sole aim of making the community and World aware of the History, Practices, Customs, Events, News, Principles, Calendar, Literature, Prayers, Business, Family and Social life, Education, Occupation etc. of Alavi Bohras. It has been controlled, edited and promoted by the office of Saiyedna saheb. Hence there remains no need to confirm any information and news of the community. It can be said that, the World gets the first-hand information directly from the Da'i himself. Since its launch it caters to each and every aspect of the community. If any layman who doesn't know the ABC of Alavi Bohras, then by visiting the website no question of his will remain unanswered. Every scholar or a researcher who is doing work on Alavi Bohras will dedfinitely have to go through this community website.
After unbearable oppression meted upon Alavi Bohras during the time of 31st Da’i al-Mutlaq Saiyedna Hasan Badruddin bin Wali in Ahmedabad, he ordered 32nd Da’i al-Mutlaq Saiyedna Jivabhai Ziyauddin bin Noohji to migrate along with the community to Vadodara. He spearheaded the cause of migration and in 1110 AH/1699 AD he established a new locality for the community where he built Ziyaai Masjid[50] and Badri Mohalla. Badri Mohalla proved a cradle of progress and prosperity for the entire community. An Alavi Bohra who resides anywhere in the world and he visits Vadodara has to come to Badri Mohalla as the residence of Saiyedna saheb is located right in the middle of it.
Currently ‘Alavi Bohras are a close-knit organized community numbering approximately 8000, with the majority of them settled in Vadodara, where they have their own locality. They have their own masjids and musafirkhanas in places like Mumbai, Surat, Ahmedabad, Nadiad in India. Some have migrated to the United States, United Kingdom, Australia, Canada, UAE and Europe. Like majority of Bohra communities, ‘Alavi Bohras are mostly traders and dominate the optical and furniture market in Vadodara. They are now increasingly venturing into professions such as law, medicine, engineering, business management, computer sciences. Beings Isma’ili-Taiyebis they follow strictly Fatimid spiritual hierarchical set-up, law, dress code, customs, beliefs, eating hadits, life-style, ethics and customary traditions etc.
The Tayyibi branch continues to this day, headed by a Da'i al-Mutlaq as vice-regent in the imam's occultation. The Tayibbi have broken into several branches over disputes as to which Da'i is the true vice-regent. The largest branch are the Dawoodi Bohra, and there are also the Sulaimani Bohra and Alavi Bohra.
Alavi Bohras have all the Du'aat دعاۃ from 32nd till the 44th Da'i e Mutlaq Saiyedna Taiyeb Ziyauddin buried in Vadodara except 35th Da'i whose grave is in Surat. So during these 3 centuries 12 Du'aat have their mausoleum at a single place i.e. Vadodara.
Since 328 years (1110-1438 AD/1699-2017 AD), Vadodara has remained the centre and the seat of modern Alavi Bohras[51] (ad-Da’wat ul-Haadiyat ul-‘Alaviyah[48]) where 12 of its missionaries (du’aat) are buried here with a short interlude when 35th Da'i did Da’wat in Surat for 19 years between 1158-1178 AH/1745-1764 AD. Except 35th Da'i, all of them are from the progeny of Noohji bin Mohammadji, the father of 32nd Da'i. The present 45th Da'i Saiyedna Haatim Zakiyuddin saheb is the descendant from the same Aal-e-Noohji. Badri Mohalla, Fakhri Mohalla, Ajwa Road, Taiwada, Fatehgunj, Mughalwada, Pratapnagar, Panigate are the main areas of Vadodara where Alavi Bohras stay. They have 4 mosques and 3 community halls in Vadodara.
During the time of 41st Da'i al-Mutlaq Saiyedna Jivabhai Fakhruddin (d. 1347 AH/1929 AD), Gaekwadi ruler Maharaja Sayajirao III (d. 1358 AH/1939 AD) ruled Vadodara and he single-handedly spearheaded its progress and prosperity. Saiyedna maintained cordial and healthy relationship with the ruler as during the festivals Saiyedna often sent delegation in the Gaekwadi royal court to represent Alavi Bohras. This was because most of the shops of Alavi Bohras were located in the narrow streets surrounding the Mandvi area involved in the business of turban making. At that time Alavi Bohras had a monopoly of making red turban laced with golden string and Gaekwadi courtiers used to frequent these shops. Today, many Alavi Bohras are having their shops in this area inherited from their forefathers is the testimony of the social relations with Gaekwads.
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[9] (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, and Alavi Bohras[10] followed a separate line of Du'aat residing mainly in Vadodara (Gujarat, India) where they have their own locality.[11] Ali was supported by his uncle and secured very few followers.[12] 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.[13] 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.[14]
The Peaceful City of Vadodara (Gujarat, India)[98] is the Centre of Da'wah Haadiyah 'Alaviyah الدعوۃ الھادیۃ العلویۃ (Alavi Bohras, Alavi Da'wat) since 1110 AH/1698 AD when 32nd Da'i e Mutlaq الداعي المطلق Saiyedna Jivabhai Ziyauddin migrated along with community members to Vadodara due to persecution and tyranny of other Muslim and Bohra communities. Saiyedna helped each and every Alavi Bohra migrant to get settled in Wadi area gifted by the Shi'a benevolent person Miya Mahmood. He constructed a Mosque, named Ziyaai Masjid at the entrance of the Mohalla (locality) called Badri Mohalla.
In time, the seat for one chain of the Dai was split between India and Yemen as the community split several times, each recognizing a different Dai. Today, the Dawoodi Bohras, which constitute the majority of the Mustaali Ismāʿīlī accept Mufaddal Saifuddin as the 53rd Dāʿī al-Muṭlaq. The Dawoodi Bohras are based in India, along with the Alavi Bohra. Minority groups of the Sulaymani, however, exist in Yemen and Saudi Arabia. In recent years, there has been a rapprochement between the Sulaymani, Dawoodi and Alavi Mustaali sub-sects.
During the rule of Mughal Emperor Akbar & Jahangir, Bohra community witnessed 2 major splits in Ahmedabad. The Bohras got divided into three major groups viz. Alavis, Dawoodis and Sulaimanis in the span of nearly 40 years- 997-1030 AH/1589-1621 AD. This way Ahmedabad today enjoys the only converging place of all the three Bohra groups after the splits as their du’aat-missionaries are buried in the same graveyard located at Saraspur (Bibipur). Due to the constant persecution by the Muslim rulers, Bohras left Ahmedabad permanently and shifted their seat of Da’wat.[48] Alavi Bohras migrated to Vadodara in 1110 AH/1699 AD during the da'iship of 32nd da'i acting on the will of his predecessor and they were the last among Bohras to leave Ahmedabad. Dawoodi Bohras migrated to Jamnagar in 1065 AH/1657 AD and Sulaimani Bohras had their centre in Yemen after the split. Among Bohras in Ahmedabad, today Alavi Bohras remain as a minority with small number of families stay there.
Atba-i-Malak Atba-e-Malak Badar Atba-i-Malak Vakil Dawoodi Bohra Progressive Dawoodi Bohra Hebtiahs Bohra Patani Bohras Sulaymani Bohra Sunni Bohra 53rd Syedna succession controversy (Dawoodi Bohra)
Saiyedna Hebatullaah Mo'ayyaduddin, conferred him the status of Mukaasir[22] by bestowing him the epithet of "Nuruddin-نورالدین (the light of religion)". He often visited Vadodara along with the people of Surat and used to give oath of loyalty[21] to Saiyedna saheb. Surat city became the centre of Alavi Bohras, though for a short period of time i.e. 19 years[34] was only because of the pure heartedness and trustworthiness of Noorbhai Nuruddin, the 35th Da'i of Alavi Bohras. This was the time when Surat witnessed the transition period from Mughal rule to British dominion and the place where Saiyedna Noorbhai Nuruddin lived in the railway station area near Tapi river is considered the oldest area of the city and it is from here that the development of the city started in the early 20th century AD. After his death in 1178 AH/1764 AD, his son Shaikh Adam stayed in Surat and looked after the community like his father and grandfather. During this time there were around 50 Alavi Bohra families staying in Surat. The centre again got transferred to Vadodara and majority of Alavi Bohras migrated there along with their identity and surname as “Surtis”. Today the tomb of Saiyedna Noorbhai Nuruddin is the most revered place where mosque, community hall and musaafir-khaana are situated. For divine blessings every Alavi Bohra visit this place once in a year. Every year on the occasion of ‘Urs Mubaarak (death anniversary)[52] of Saiyedna Noorbhai Nuruddin in Moharram a grand function is held in Surat where Alavi Bohras participate with great fervor and faith.
Alavi Bohras have a culture that is unique in terms of dressing style, eating habits and working for livelihood. Majority of the Alavi Bohras stay in Vadodara, Gujarat and are engaged in their own business be it their shops or factories. Learning and Education is given a lot of importance but the preference of carrying on their family business always remains on top. There is no restriction for females as far as education, job and business is concerned, as the same is not the case in other societies and cultures. Females are given the same status and freedom as the males of the communities, but the things should be done under the Islamic practices and social framework. There are many initiatives carried out for the overall progress and development of the skills pertaining to ladies. In terms of eating habits, Alavi Bohras like each and every type of food and being a Gujarati say, "yes" to everything lawful and healthy. They are very peaceful people with no interests in behavior that is termed as unlawful in the society. They believe in "The Love for All", gives the reward as, "The Love from All".
Vadodara City (Gujarat, India) is the headquarters of Alavi Bohras where Zakiyuddin stays along with the family members at Devdi Mubaarak.[25] It is the place where right from 32nd Da'i 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[26] pertaining to Isma'ili Taiyebi Literature. Under strict supervision and permission Saiyedna saheb himself manages the Library affairs.
With the invasion of the Mughals arose a need for trade and commerce. New trade routes were opened between India and Persia. Along this route, Turkish people also started trade and commerce. They spoke a Persio-Arabic language. The amalgamation of their language with the contemporary language of India gave rise to a new language, a link language called Urdu, due to the mingling of Persian and Hindavi (aam boli). Thus it is a Pidgin language and a part of the Proto Indo-European language family. During this era, in 1621 AD, there was a major schism of succession in Ahmedabad among the Bohras. A major group, the Dawoodi Bohras, seceded from Alavi Bohras who believed in the Da'iship (leadership) of the 29th Da'i al-Mutlaq Saiyedna Ali Saheb, the grandson of the 28th Da'i. Thus, Alavi Bohras maintained their own separate identity from other Bohra groups of Gujarat and Yemen, but the basic language pattern of all the Bohra communities remained unchanged, unlike the Sulaymani Bohras who deviated from the main course to embrace Urdu as their community language.
8000 believers of Well-Knit, Educated and Organized Alavi Bohra Worldwide Community has a distinction that their Saiyedna saheb known popularly as Aqaa Maulaa knows each and every of the community by his Name, Family, Social Status, Education and Occupation. He directly meets everyone and resolves issues with his own capacity be it Spiritual, Social, Financial, Marital or Personal. He is surrounded by his Ashaab اصحاب or believers wherever he goes and doesn't need any security.
In Ahmedabad between 825-1050 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". 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[18] 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[15]) who conveyed spiritual orders of manifest Imam (imaam-e-zaahir) to common believers in Yemen and India.
Zaydis, also known as Fivers, do not follow the Jafari school of thought, but instead the Zayidi school of thought (named after Zayd ibn Ali). Ismailis are further divided into two groups, Tayyibi Ismailis and Nizari Ismailis. The term "Ismaili" frequently refers to Nizari Ismailis, while Tayyibi Ismailis are called Bohras and split between Da'udi Bohras, Sulaymani Bohras, and Alavi Bohras.
Thus due to these reasons and the migration of the Alavi Bohras from Ahmedabad to Vadodara, they speak a blend of Arabic, Sanskrit, Persian, Urdu, and Khojki. Khojki has a minimal influence on the Alavi Bohra language and Sanskrit vocabulary also gradually degraded due to Gujarati influence on this language. Alavi Bohras read, write and speak an Arabicized form (blended with Arabic vocabulary) of Gujarati called "Lisaan ud-Da'wat il-'Alaviyah", i.e. the "Language of the Guided Mission of Ali" ("Saiyedna and martyr"), which is an amalgamation of Arabic, Urdu and Persian words and written in Arabic script.
44th and 45th Da'i at the residence on Vadodara called Devdi Mubaarak - 11 Nov 2013 Alavi Bohras are marked as dark blue Renowned Isma'ili Scholar Dr. Farhad Daftary meets Saiyedna saheb on 26 Oct 2007 at Devdi Mubaarak, Alavi Library, the then Mazoon al-Mutlaq Late 44th Da'i Saiyedna Taiyeb Ziyauddin saheb in the newly constructed Masjid e Faatemi in Nadiad during its inauguration - 9 Sep 2007 The holy tomb of 31st 'Alavi Da'i Saiyedna Hasan Badruddin saheb at Saraspur, Ahmedabad - 24 Apr 2008 44th 'Alavi Da'i Saiyedna Taiyeb Ziyauddin saheb reciting Du'aa near Shehaabi Masjid, Pratapnagar, Vadodara - 16 Dec 2008 42nd Da'i al-Mutlaq Saiyedna Fidaali Badruddin going for Hajj Pilgrimage on 1-10-1947 from Badri Mohalla, Vadodara 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 43rd Da'i al-Mutlaq Saiyedna Yusuf Nuruddin saheb delivering Moharram lecture in Vadodara - 5 Apr 1968 Procession of 44th Da'i Saiyedna T Ziyauddin saheb during his birthday celebration on 25 Nov 1987 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 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 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 The place covered with flowers is the flattened grave of 29th 'Alavi Da'i Saiyedna 'Ali saheb - 1435 AH/2014 AD The outer view of Nooraani Masjid in Badri Mohalla - 1430 AH/2009 AD 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 Saiyedna saheb operating a computer after inaugurating a Computer Class and always of the opinion to learn it at the earliest - 4-2-2018
At times, when the scholars who worked for the critical study and edition of any Isma’ili title they might be having only 2-3 MSS from different origins, i.e. where writer, place and period differ, there arose the demand for the consultation of more MSS. For this purpose, the MSS of ‘Alavi Da’wat collection because of its Indian origin, proved more fruitful for better text reading and editing. The other salient feature of ‘Alavi Library is that it is housed at the Da’is residence and most of the MSS are copied by the Du’aat from those which were brought to Vadodara when the Da’wat headquarters were shifted from Ahmedabad.