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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 ʿAliyun waliyu l-Lah ("Ali is the successor of God"). Musta'lis recite the following shahada:
ʾašhadu ʾan lā ʾilāha ʾillā l-Lāh,
waʾašhadu ʾan Muḥammadun ʿabduhun warasūlu l-Lāh;
ʾanna mawlāna ʿAliyun waṣiyuhu wawazīruhu;
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.
Isma'ilism is a branch or sect of Shia Islam. The Isma'ili get their name from their acceptance of Imam Isma'il ibn Jafar as the appointed spiritual successor (imām) to Ja'far al-Sadiq, wherein they differ from the Twelver Shia, who accept Musa al-Kazim, the younger brother of Isma'il, as the true Imām.
In Shia Islam, the Imamah is a doctrine which asserts that certain individuals from the lineage of the Islamic prophet Muhammad are to be accepted as leaders and guides of the ummah after the death of Muhammad. Imamah further says that Imams possess divine knowledge and authority (Ismah) as well as being part of the Ahl al-Bayt, the family of Muhammad. These Imams have the role of providing commentary and interpretation of the Quran as well as guidance.
The Dawoodi Bohras are a religious denomination within the Ismā'īlī branch of Shia Islam. They number approximately one million worldwide and have settled in over 40 countries around the world. The majority of the Dawoodi Bohra community resides in India, with sizable congregations in Pakistan, Yemen, East Africa, and the Middle East. They also have a growing presence in Europe, North America, and Australia. The present leader is the 53rd al-Dai al-Mutlaq, Mufaddal Saifuddin who assumed office in January 2014.
Da'i al-Mutlaq is the most senior spiritual rank and office in Tayyibi Isma'ilism. The Da'i al-Mutlaq has headed the Tayyibi community since the seclusion of the 21st Tayyibi Imam, at-Tayyib Abu'l-Qasim, traditionally placed in 528 AH/1134 AD.
Abūʾl-Qāsim al-Ṭayyib ibn al-Āmir was, according to the Tayyibi sect of Isma'ilism, the twenty-first imam. The only son of Caliph al-Amir bi-Ahkam Allah, al-Tayyib was an infant when his father was murdered. Amidst the ensuing power struggle, al-Tayyib disappeared; modern historians suggest that he died or was secretly killed by one of the rival strongmen. By 1132, his uncle al-Hafiz declared himself as the caliph and imam in succession to al-Amir. This was not accepted by the Yemeni Isma'ilis, who upheld the rights of al-Tayyib.
Tayyibi Isma'ilism is the only surviving sect of the Musta'li branch of Isma'ilism, the other being the extinct Hafizi branch. Followers of Tayyibi Isma'ilism are found in various Bohra communities: Dawoodi, Sulaymani, and Alavi.
Arwa al-Sulayhi, was a long-reigning ruler of Yemen, firstly as the co-ruler of her first two husbands and then as sole ruler, from 1067 until her death in 1138. She was the last of the rulers of the Sulayhid Dynasty and was also the first woman to be accorded the prestigious title of Hujjah in the Isma'ili branch of Shia Islam, signifying her as the closest living image of God's will in her lifetime, in the Ismaili doctrine. She is popularly referred to as As-Sayyidah Al-Ḥurrah, Al-Malikah Al-Ḥurrah (Arabic: ٱلْمَلِكَة ٱلْحُرَّة or Al-Ḥurratul-Malikah, and Malikat Sabaʾ Aṣ-Ṣaghīrah.
Hafizi Isma'ilism, also known as Majidi Isma'ilism, was a branch of Musta'li Isma'ilism that emerged as a result of a split in 1132. The Hafizis accepted the Fatimid caliph Abd al-Majid al-Hafiz li-Din Allah and his successors as imams, while the rival Tayyibi branch rejected them as usurpers, favouring the succession of the imamate along the line of al-Hafiz's nephew, al-Tayyib.
The Alavi Bohras are a Tayyibi Musta'lavi Isma'ili Shi'i Muslim community from Gujarat, India. In India, during the time of the 18th Fatimid Imam 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.
Dhu'ayb ibn Musa al-Wadi'i al-Hamdani was the first dāʿī al-muṭlaq, a position of spiritual authority in Tayyibi Isma'ili Islam. He was appointed to the position by Queen Arwa al-Sulayhi.
Idris Imad al-Din ibn al-Hasan al-Qurashi was the 19th Da'i al-Mutlaq of Tayyibi Isma'ilis from 1428 to 1468. A major religious and political leader in 15th-century Yemen, as well as a notable theologian, Idris was also an important medieval Isma'ili historian whose work is fundamental for the history of the Fatimid Caliphate and the Isma'ili communities in Yemen.
Syedna Ismail Badruddin (II) Bin Syedi Sheikh Adam was the 38th Dā'ī of the Dawoodi Bohras. He succeeded the 37th Da'i Syedna Noor Mohammad Nooruddin to the religious post.
Ali ibn Muhammad ibn Ja'far ibn Ibrahim ibn Abi Salama ibn al-Walid al-Abshami al-Qurashi was the 5th Tayyibi Isma'ili Da'i al-Mutlaq in Yemen from 1209 to his death in 1215. Descended from a noble lineage of the Quraysh, he was a noted scholar and Tayyibi theologian, and an author of several influential works on Tayyibi doctrine. Before becoming himself Da'i al-Mutlaq, he served as senior deputy to the third and fourth holders of the office. His rise to the office inaugurated a period of two and a half centuries where it would be almost monopolized by members of his own family.
Within the Islamic history of Yemen, Abdallah Fakhr al-Din was the 16th Dai of Tayyibi Isma'ilism. He succeeded the 15th Dai Abbas ibn Muhammad to the religious post.
Abbas ibn Muhammad was the 15th Da'i al-Mutlaq of Tayyibi. He succeeded the 14th Dai Syedna Abdul Muttalib to the religious post and was the 10th Dai from the lineage of al-Waleed.
Syedna Ismail Badruddin (I) Bin Maulaya Raj was the 34th Da'i al-Mutlaq of the Dawoodi Bohras. He succeeded the 33rd Da'i Feer Khan Shujauddin to the religious post. Syedna Ismail became Da'i al-Mutlaq in 1085AH/1657AD. His period of Dawat was 1065–1085 AH/1657–1676 AD. He is the first Da'i descendant of Moulaya Bharmal.
Syedna Abduttayyeb Zakiuddin II was the 35th Da'i al-Mutlaq of the Dawoodi Bohras. He succeeded the 34th Dai Syedna Ismail Badruddin I to the religious post. Syedna Zakiuddin became Da'i al-Mutlaq in 1085 AH/1676 AD. His period of Dawat was 1085–1110 AH/1676–1692 AD. He is a descendant of Moulaya Bharmal.
Satr is a term used by the Isma'ili Shi'a for various periods in their history where the true imam was hidden and represented through agents. These periods of concealment might end with the renewed public manifestation of the imam, or continue until the present day. Entering into concealment did not mean that the line of imams stopped with the hidden imam; the Isma'ili concept is thus different from the concept of occultation as conceived by the Twelver Shi'a.