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Musta'li Isma'ilism ( Arabic: 丕賱賲爻鬲毓賱賷丞, romanized: al-Musta士liyya) is a branch of Isma'ilism named for their acceptance of al-Musta'li as the legitimate nineteenth Fatimid caliph and legitimate successor to his father, al-Mustansir Billah ( r. 1036鈥1094/1095). In contrast, the Nizari鈥攖he other living branch of Ismailism, presently led by Aga Khan IV鈥攂elieve the nineteenth caliph was al-Musta'li's elder brother, Nizar.
The Musta'li originated in Fatimid-ruled Egypt, later moved its religious center to Yemen, and gained a foothold in 11th-century Western India through missionaries.
Historically, there was a distinction between the Tayyibi and the Hafizi Musta'lis, the former recognizing at-Tayyib Abu'l-Qasim as the legitimate heir of the Imamate after al-Amir bi-Ahkam Allah and the latter following al-Hafiz, who was enthroned as caliph. The Hafizi view lost all support following the downfall of the Fatimid Caliphate: current-day Musta'lis are all Tayyibi.
Most Musta'li are Bohras, and the largest Bohra group is the Dawoodi Bohra, who are primarily found in India. The name Bohra is a reinterpretation of the Gujarati word vahaurau "to trade".
Syedna Mohammed Burhanuddin was the 52nd Da'i al-Mutlaq of the Dawoodi Bohra community. After his passing in 2014, Syedna Mufaddal Saifuddin succeeded him and is serving as the 53rd Da'i al-Mutlaq of The Dawoodi Bohra community.
According to Musta'l墨 tradition, after the death of al-Amir bi-Ahkam Allah, his infant son, At-Tayyib Abu'l-Qasim, about two years old, was protected by Arwa al-Sulayhi who died in 1138, wife of the chief Fatimid Da'i of Yemen. She had been promoted to the post of Hujjat al-Islam long before by al-Mustansir Billah when her husband died and ran the Fatimid dawah from Yemen in the name of Imam At-Tayyib Abu'l-Qasim. During her leadership At-Tayyib Abu'l-Qasim went into occultation so she instituted the office of Da'i al-Mutlaq. Zoeb bin Moosa was first to be instituted to this office and the line of Tayyibi Da'is that began in 1132 has passed from one Da'i to another up to the present day. Arwa al-Sulayhi was the Hujjah in Yemen from the time of Imam Al-Mustansir Billah. She appointed the Da'i in Yemen to run religious affairs. Isma'ili missionaries Ahmed and Abdullah (in about 1067 AD (460 AH)) [1] [2] were also sent to India in that time. They sent Syedi Nuruddin to Dongaon to look after southern part and Syedi Fakhruddin to East Rajasthan, India. [3] [4]
According to Musta'li belief, the line of Imams, descendants of Ali and hereditary successors to Muhammad in his role of legitimate leader of the community of Muslim believers, follows:[ citation needed]
Imams 11鈥21 were caliphs who ruled the Fatimid Caliphate.[ citation needed]
The imams from Muhammad ibn Isma'il onward were occulted by the Musta'li; their names as listed by Dawoodi Bohra religious books are listed above. [5]
J膩士far al-S膩diq ( Imam膩h鈥楽hi'膩) | Fatima bint al-Hussain'l-Athram bin al- 岣san bin Ali | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Aft膩h ( Aft膩h墨yyah) |
Ism膩鈥榠l ( Ism膩鈥榠l鈥櫮珁yah) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Muhammad | Muhammed | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Wafi | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
At-T膩q墨 | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Ar-R膩岣嵞 | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Mahdi Bill膩h | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Fatimids ( Ismailism) | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Q膩'im | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Mansur | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Mu'izz | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Aziz | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Hakim | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Zahir | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Mustansir | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Niz膩r al-Mu峁a弓af谩 ( Niz膩r墨yyah) | Muhammad | Al-Must膩鈥榣墨 (Must膩鈥榣墨yyah) | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-膧m墨r | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Alamut Castle ( Hassasin) | Al-H膩fiz ( 岣つ乫墨z墨yyah) | A峁-峁亂y墨b ( 峁亂y墨b墨yyah) | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Z膩f墨r | Y奴ssuf | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Niz膩r墨 Im膩mah | Al-F膩'墨z | Tayyibi D膩'末s | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-'膧岣嵞玠 | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Niz膩r墨 Ism膩ilism | Dawoodi D膩'末s | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Arwa al-Sulayhi was the Hujjah from the time of Imam Mustansir. She appointed Dai in Yemen to run religious affair. Ismaili missionaries Ahmed and Abdullah (in about 1067 AD (460 AH)) [1] [2] were sent to India in that time. According to Fatimid tradition, after the death of Al-Amir bi-Ahkami'l-Lah, Arwa al-Sulayhi instituted the Da'i al-Mutlaq in place of Dai to run the independent dawah from Yemen in the name of Imam Taiyab. The Dais are appointed one after other in the same philosophy of nass (nomination by predecessor) as done by earlier imams. It is believed that God's representative cannot die before appointing his true successor. This is being followed from the time of 3rd Imam Ali al-Sajjad, the strong army of Yazid also could not think of killing him, although they did not spare even a child of six months, Ali al-Asghar ibn Husayn.
On the similar belief, the Musta'li think and their Da'i claim, that one day their Imam Tayyib's heir will again reappear as Imam (as happened with the eleventh Imam, Abdallah al-Mahdi Billah, who appeared after period of 150 years since the sixth Imam).
Under the fifteenth Imam, Al-Aziz Billah, the fifth Fatimid caliph, religious tolerance was given great importance. As a small Shi'i group ruling over a majority Sunni population with a Christian minority also, the Fatimid caliphs were careful to respect the sentiments of people. One of the viziers of Imam Aziz was Christian, and high offices were held by both Shia and Sunnis. Fatimid advancement in state offices was based more on merit than on heredity. [6]
Al-Aziz Billah rebuilt the Saint Mercurius Church in Coptic Cairo near Fustat and encouraged public theological debate between the chief Fatimid qadi and the bishops of Oriental Orthodoxy in the interest of ecumenism. [6]
As is the case with the majority of the Shia, Ismailis conclude the Shahada with 士Aliyun waliyu l-Lah ("Ali is the successor of God"). Musta'lis recite the following shahada:
示a拧hadu 示an l膩 示il膩ha 示ill膩 l-L膩h,
wa示a拧hadu 示an Mu岣mmadun 士abduhun waras奴lu l-L膩h;
示anna mawl膩na 士Aliyun wa峁yuhu wawaz墨ruhu;
I bear witness that there is no god but God,
and I bear witness that Mohammad is God's servant and His Messenger
and Ali is his successor and minister.[ citation needed]
The first part of this shahada is common to all Muslims and is the fundamental declaration of tawhid. The wording of the last phrase is specific to the Musta'li.
The second phrase describes the principle of Prophecy in Shia Islam.
The third phrase describes the Musta'li theological position of the role of Ali.
Part of
a series on
Islam Isma'ilism |
---|
Islam portal |
Musta'li Isma'ilism ( Arabic: 丕賱賲爻鬲毓賱賷丞, romanized: al-Musta士liyya) is a branch of Isma'ilism named for their acceptance of al-Musta'li as the legitimate nineteenth Fatimid caliph and legitimate successor to his father, al-Mustansir Billah ( r. 1036鈥1094/1095). In contrast, the Nizari鈥攖he other living branch of Ismailism, presently led by Aga Khan IV鈥攂elieve the nineteenth caliph was al-Musta'li's elder brother, Nizar.
The Musta'li originated in Fatimid-ruled Egypt, later moved its religious center to Yemen, and gained a foothold in 11th-century Western India through missionaries.
Historically, there was a distinction between the Tayyibi and the Hafizi Musta'lis, the former recognizing at-Tayyib Abu'l-Qasim as the legitimate heir of the Imamate after al-Amir bi-Ahkam Allah and the latter following al-Hafiz, who was enthroned as caliph. The Hafizi view lost all support following the downfall of the Fatimid Caliphate: current-day Musta'lis are all Tayyibi.
Most Musta'li are Bohras, and the largest Bohra group is the Dawoodi Bohra, who are primarily found in India. The name Bohra is a reinterpretation of the Gujarati word vahaurau "to trade".
Syedna Mohammed Burhanuddin was the 52nd Da'i al-Mutlaq of the Dawoodi Bohra community. After his passing in 2014, Syedna Mufaddal Saifuddin succeeded him and is serving as the 53rd Da'i al-Mutlaq of The Dawoodi Bohra community.
According to Musta'l墨 tradition, after the death of al-Amir bi-Ahkam Allah, his infant son, At-Tayyib Abu'l-Qasim, about two years old, was protected by Arwa al-Sulayhi who died in 1138, wife of the chief Fatimid Da'i of Yemen. She had been promoted to the post of Hujjat al-Islam long before by al-Mustansir Billah when her husband died and ran the Fatimid dawah from Yemen in the name of Imam At-Tayyib Abu'l-Qasim. During her leadership At-Tayyib Abu'l-Qasim went into occultation so she instituted the office of Da'i al-Mutlaq. Zoeb bin Moosa was first to be instituted to this office and the line of Tayyibi Da'is that began in 1132 has passed from one Da'i to another up to the present day. Arwa al-Sulayhi was the Hujjah in Yemen from the time of Imam Al-Mustansir Billah. She appointed the Da'i in Yemen to run religious affairs. Isma'ili missionaries Ahmed and Abdullah (in about 1067 AD (460 AH)) [1] [2] were also sent to India in that time. They sent Syedi Nuruddin to Dongaon to look after southern part and Syedi Fakhruddin to East Rajasthan, India. [3] [4]
According to Musta'li belief, the line of Imams, descendants of Ali and hereditary successors to Muhammad in his role of legitimate leader of the community of Muslim believers, follows:[ citation needed]
Imams 11鈥21 were caliphs who ruled the Fatimid Caliphate.[ citation needed]
The imams from Muhammad ibn Isma'il onward were occulted by the Musta'li; their names as listed by Dawoodi Bohra religious books are listed above. [5]
J膩士far al-S膩diq ( Imam膩h鈥楽hi'膩) | Fatima bint al-Hussain'l-Athram bin al- 岣san bin Ali | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Aft膩h ( Aft膩h墨yyah) |
Ism膩鈥榠l ( Ism膩鈥榠l鈥櫮珁yah) | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Muhammad | Muhammed | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Wafi | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
At-T膩q墨 | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Ar-R膩岣嵞 | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Mahdi Bill膩h | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Fatimids ( Ismailism) | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Q膩'im | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Mansur | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Mu'izz | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Aziz | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Hakim | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Zahir | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Mustansir | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Niz膩r al-Mu峁a弓af谩 ( Niz膩r墨yyah) | Muhammad | Al-Must膩鈥榣墨 (Must膩鈥榣墨yyah) | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-膧m墨r | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Alamut Castle ( Hassasin) | Al-H膩fiz ( 岣つ乫墨z墨yyah) | A峁-峁亂y墨b ( 峁亂y墨b墨yyah) | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-Z膩f墨r | Y奴ssuf | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Niz膩r墨 Im膩mah | Al-F膩'墨z | Tayyibi D膩'末s | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Al-'膧岣嵞玠 | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Niz膩r墨 Ism膩ilism | Dawoodi D膩'末s | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Arwa al-Sulayhi was the Hujjah from the time of Imam Mustansir. She appointed Dai in Yemen to run religious affair. Ismaili missionaries Ahmed and Abdullah (in about 1067 AD (460 AH)) [1] [2] were sent to India in that time. According to Fatimid tradition, after the death of Al-Amir bi-Ahkami'l-Lah, Arwa al-Sulayhi instituted the Da'i al-Mutlaq in place of Dai to run the independent dawah from Yemen in the name of Imam Taiyab. The Dais are appointed one after other in the same philosophy of nass (nomination by predecessor) as done by earlier imams. It is believed that God's representative cannot die before appointing his true successor. This is being followed from the time of 3rd Imam Ali al-Sajjad, the strong army of Yazid also could not think of killing him, although they did not spare even a child of six months, Ali al-Asghar ibn Husayn.
On the similar belief, the Musta'li think and their Da'i claim, that one day their Imam Tayyib's heir will again reappear as Imam (as happened with the eleventh Imam, Abdallah al-Mahdi Billah, who appeared after period of 150 years since the sixth Imam).
Under the fifteenth Imam, Al-Aziz Billah, the fifth Fatimid caliph, religious tolerance was given great importance. As a small Shi'i group ruling over a majority Sunni population with a Christian minority also, the Fatimid caliphs were careful to respect the sentiments of people. One of the viziers of Imam Aziz was Christian, and high offices were held by both Shia and Sunnis. Fatimid advancement in state offices was based more on merit than on heredity. [6]
Al-Aziz Billah rebuilt the Saint Mercurius Church in Coptic Cairo near Fustat and encouraged public theological debate between the chief Fatimid qadi and the bishops of Oriental Orthodoxy in the interest of ecumenism. [6]
As is the case with the majority of the Shia, Ismailis conclude the Shahada with 士Aliyun waliyu l-Lah ("Ali is the successor of God"). Musta'lis recite the following shahada:
示a拧hadu 示an l膩 示il膩ha 示ill膩 l-L膩h,
wa示a拧hadu 示an Mu岣mmadun 士abduhun waras奴lu l-L膩h;
示anna mawl膩na 士Aliyun wa峁yuhu wawaz墨ruhu;
I bear witness that there is no god but God,
and I bear witness that Mohammad is God's servant and His Messenger
and Ali is his successor and minister.[ citation needed]
The first part of this shahada is common to all Muslims and is the fundamental declaration of tawhid. The wording of the last phrase is specific to the Musta'li.
The second phrase describes the principle of Prophecy in Shia Islam.
The third phrase describes the Musta'li theological position of the role of Ali.