Awliya ul-Kiram Essay Archive :75 Momentous Years in Retrospect

Dr. Y. Najmuddin, Rector, Al Jamea tus Saifiyah

Index
Forward
Preface
The Backdrop
Herald of the Glad Tidings
Education and Upbringing
Misaq Laqab and Moomin Baligh
Elevation to Rank of Al-Mazoon and Appointment as Successor
Blessings in the Trail of Nomination
Mansur-el-Yemen
Dawah in India Enlightened Policy
The Great Grief
Raudat Taherah
The Smooth Transition
Recognition by International Institutions of Learning
Hostility, Disruption and Subversion
Al-Jameatus-Saifiyah
Inauguration of Raudat Taherah First International Gathering
Rediscovery of Al-Maghreb
Changes in Yemen -- The Vigilant Leader
Al Multaqa -- The Epoch Event
Multaqa Results
AlJame Al-Anwar
Magnetic Personality and Constructive Activity
The Islamic Education Movement Launched
A Constructive, Positive Celebration
The Gentle, Dignified Family
In Allah's Eternal Care

FOREWARD
"75 Momentous Years in Retrospect" presents with essential background
information important vignettes from the life of Dr. Syedna Mohammed
Burhanuddin, 52nd incumbent in the Office of Al-Dai-al-Mutlaq.
The Book will give the reader not only an understanding of the basic ethos of
the Dawoodi Bohra Muslim community, but also an insight to an incumbent, his
commitment to Islam, his great courage in times of crisis, his compassion for
the wellbeing of man, his steadfastness, his eruditions, his piety and his
geneal warmthof personality.
The Author is ideally qualified to narrate the range of events, problems,
challenges and achievements of the Fatimi Dawah, which our reader must find
informative and inspire them to a realisation of our blessings and
opportunities.
Dr. Yusuf Najmuddin is an esteemed brother of 52nd Al-Dai-al-Fatimi and his
close associate and confidant. He has personal knowledge and experience of the
history of the Fatimi Dawah covering the period under consideration. He has
witnessed almost all the events barring the two or three recorded in the Book
and was an active participant, being in the thick of all of them with but a few
exceptions.
More, Dr. Najmuddin is a brilliant and versatile personality. He is endowed with
all the rich qualities that in combination make him unique -- scholar, teacher,
thinker, orator, author; wit, courage, memory, discernment and reverence.
One and all hail him as in intellectual in the sense that in his very makeup
intellect predominates. His Book is the product of conviction and presents a
lucid, cogent and moving narration.
Tyebally A. Dawoodbhoy
M.D.H.
Attorney-at-Law.

PREFACE
Allah be priased. He has endowed man with eyes, the faculty of sight and seeing
and with reason (Al' Aql), the faculty of thinking and discernment. As a result
of this divine endowment, man, is the owner of a process of seeing and thinking
which he possesses and uses. And additional blessing is the gift of a vehicle
for expression of the results of that process of sight and reflection. It is the
medium for sharing the benefits of the process with fellow human beings.
However difficulty does arise in achieveing a wavelenth which could be commonly
shared and understood, because in spite of the advantage of the great facility
there is always the problem of the mould for the thought process. The medium
through which the product of thought process is to be conveyed must be in tune
with what the author sees and experiences. The vehicle to convey it and share it
with others, therefore, requires an appropriate language and apt selection of
terminology. That language due to its inadequacy may not convey what is
perceived.
Our subject matter is rooted in the Arabic language and the Islamic thought
process. The expression in a foreign tongue has its problems, unsurmountable for
one, who does not possess the level of scholarly authorship required for the
purpose. In any case, one must, however, try and strive and indeed that is the
only satisfaction I derive from this presentation, of reminiscences of the life
of the 52nd Fatimi Dai, in Book form.
For a student of history, it will be of interest to learn that the 75 years
covered fit well into the canvas-story of the Seclusion period, preperation for
which also stretched over 75 years.
Y. Najmuddin
D.Litt.

THE BACKDROP
The writing of this Book is related to the celebration of the 75th Birthday of
the 52nd Dai-el-Mutlaq. To reminiscence on the life of this great incumbent of
an august office it becomes imperative that one is familiar with the historical
background of this religious head of the Dawoodi Bohra brotherhood, which traces
its spiritual heritage from Prophet Mohammed (S.A.) and his Vasi Amirul
Moumeneen Moulana Ali (S.A.), son-in-law of the Prophet, and continuing through
the Imams (A.S.), the progent of Fatima (S.A.), the daughter of Prophet Mohammed
(S.A) and Moulana Ali (S.A.). After the epic tragedy of the grandson of the
Prophet at Kerbala the Fatimi Imams eschewed physical control over territory.
However, before the end of the third centruy Fatimi suzerainty was established,
when Imam Abdullah Al-Mehdi Billah (297-322 A.H./909-934 A.D.) set out for North
Africa and established his religious kingdom in Tunisia and the adjacent
territories. He was succeeded by three Imams and fourth, the celebrated Imam
Al-Moiz LeDinillah (341-365 /952-975) established his seat of authority in Egypt
in (358/969).
The flourishing kingdom these Imams founded, the noble traditions of thought and
philosophy they fostered, the immense wealth of literature they produced and
guarded, the resplendent civilisation they established and the wise way of life
they pursued have all come to be called 'Fatimi' after Fatima, the daughter of
Prophet Mohammed (S.A.) and the consort of Imam Ali (S.A.), thus linking two
venerable personalities together.
The Fatimi Imams, reigning in glory in Egypt, founded the City of Al-Qahira
(Cairo) in the year 358/969 started the renowned centre of learning, Al Azhar
University, which is the oldest institution of its kind in the world to exist to
this day, and wrote into Egyptian history the unforgettable Fatimi era. This
period and its unrivalled efflorescence of thought, art and culture owe
everything to the Fatimi Imams who were inspired leaders, great builders and
lofty thinkers, eminent scholars and writers. It is well established that the
history of this particular group should really be traced back to the day of
Prophet Mohammed (S.A.) himself. One can, however, satisfy himself by choosing
the more restricted canvas and begin from the advent of what is known as the
seclusion period which commenced nine centuries ago. It is the seclusion of the
21st Imam, Al-Imam al-Tayyib (S.A.) around whom the faith of the Dawoodi Bohras
revolves.
This Fatimi Realm had been functioning for two centuries with Cairo as its
capital. Yet the 18th Imam Al Mustansir Billah (427-487/1035-1094) set afoot the
preparations for the oncoming seclusion period and took definite steps for that
purpose. The 21st Imam Al-Tayyib left Cairo and chose to stay way from the
public gaze.
It is an article of the Fatimi faith that the Imamat shall continue from 21st
Imam, in his progent, father to son, and that today an Imam from that august
line exists and that the Dai-el-Mutlaq or El Dai-el-Fatimi, is his vicegerent.
This Dai exercises the powers of the Imam.
The Fatimi Dawah was now conducted under the leadership of the Imam's deputy
known as 'Dai-el-Mutlaq'. What was undertaken in the form of preparation for
this eventful transfer involved an extended period of nearly seventyfive years
because it meant transfer of religious lore, transfer of a vast manuscript
library, transfer of language, literature and traditions. A significant feature
of the Yemen setup was strict avoidance of political activity by the Dawah. This
new arrangement would secure for those who belonged to the fold all the benefits
which they had received under the Fatimi realm in Egypt and much more. What was
conceived was the elimination of political conflicts so that those within the
fold function in accordance with the religious beliefs shunning at all times
political tensions which are usually linked with the established rule over a
territory or a country. The continuous contentment of the followers would be
ensured by enforcing a strict code of behaviour. This enforcement would ensure
that the faithful will now conduct their lives in a manner which would ensure
for them all the bounties they had hitherto enjoyed under the Fatimi realm in
Egypt. In fact under the new arrangement they will enjoy greater cohesion and
stronger brotherly interactions.
It was natural that this arrangement itself would be challenged by those who
would take over the power of the Fatimi realm after the departure form Cairo of
the 21st Imam Al-Tayyib (A.S.). Their attempt to deny the existence of the 21st
Imam was shrewdly anticipated and enough evidence was established, to prove the
existence of the Imam in seclusion, by the transfer of the Imam's authority to
his deputy who shall function as his vicegerent during the period of seclusion
and who shall secure the relationship of the follower with the Imam through the
Dai's intervention.
All through the nine centuries of the seclusion period, through the various ups
and downs of history, the community had to face challenges posed as a result of
people attempting to prove the non-existence of the Imam and thereby denying the
authority of his deputy. For nine centuries, the organisation stood up to these
attempts and proves its strength and resilience to survive through and overcome
these challenges.
The 50th Dai-el-Mutlaq, Syedna Abdulla Badruddin (d.1333/1915) appointed Dr.
Syedna Taher Saifuddin, who was then only 28 years as the 51st Dai-el-Mutlaq. It
was felt by the forces opposed to the Dawah that, in the circumstances that were
prevailing then, it would not be possible for this young incumbent to
consolidate his position, let apart face the onslaught mounted against him.
Syedna Abdulla Badruddin, the 50th in line of Dai-el-Mutlaqs died on 10th of
Rabi-el-Awwal 1333/1915. While appointing his successor, the 51st in line, he
had predicted great commotion in Dawah because he foresaw the gathering of
ominous clouds.
The Dawah organisation simultaneously faced a calculated campaing, set afoot by
disgruntled elements. An attempt was made to cast doubts in the mind of the
believer, and to the validity of the appointment of 47th Dai Syedna Abdulqadir
Najmuddin. Through disbelief and doubt, it was hoped that an open revolt would
result.
The period from 10th of Rabi-el-Awwal to 20th of Rabi-el-Aakhar, as per
tradition, constituted the 40 day period of mourning for 50th Dai-el-Mutlaq. On
the 20th of Rabi-el-Aakhar, therefore, the 51st Dai officially sat on the 'gadi'

of the Dawah. The new incumbent, Syedna Taher Saifuddin, had no son born to him
as yet and therefore no "Kunyah" was taken by him. Precisely on this day of
accession the son was born. He was given the name of Mohammed and thereupon the
illustrious father took for himself the Kunyah of 'Abu Mohammed'.

HERALD OF THE GLAD TIDINGS

In the year 1333 AH on Saturday, the 20th of Rabi-el-Akher (6th March, 1915)
Syedna Mohammed Burhanuddin, a newly born child, opened his eyes and was greatly
favoured to fill his sight with the radiance that emanated from the glowing
countenance of the illustrious father, Syedna Taher Saifuddin. One can only
remotely guess how much gratified to Allah, the father would have been on
receiving this meaningful bounty.
It was indeed a telling omen for Fatimi history. The commencement of the
vicegerency of the 51st Dai-el-Mutlaq, with all its challenges, and his historic
efforts in meeting those challenges, his great accomplishment in taking the
Dawah organisation to its highest pinnacle, all this was destined to coincide
with the commencement of the life of a successor now under his father's care and

training. Allah had planned the course of history in such a way that every small
detail of its canvas seemed to fit in admirably. The commencement of the rule of
the most illustrious Dai, the 51st in line, and the commencement of the young
successor's life, both were interwined and complementary to each other. It is
this view of a historical fact -- not a mere coincidence -- that is presented
through the narration of important milestones in the 75 years' period of the
life of Syedna Mohammed Burhanuddin, the 52nd Dai-el-Mutlaq. The narration
covers two phases. The first phase relates to the 53 years spent alongside the
illustrious father, being trained personally by him while sitting next to him
and witnessing the great ascendancy of the Dawah, in an unprecendented way.
The second phase relates to the period after the sad demise of the 51st
Dai-el-Mutlaq, Syedna Taher Saifuddin, on the 12th November, 1965. To succeed
him and fulfill the great expectations of the followers who already were raised
to a position never before acquired by the community in its history of nine
centuries; educationally properly equipped, economically well organised and
above all, religiously firmly rooted. This could be regarded as the takeoff
stage for the vicegerancy of the 52nd Dai-el-Mutlaq. It would require all the
skill and all the sophistication to preside over the destiny, of an enlightened
community and satisfy all their aroused expectations.

EDUCATION AND UPBRINGING

The father, with all his erudition and scholarly grasp of subjects, was planning
a monumental upsurge of educational activity, for the followers. He had
envisioned a master plan of education institututions in every community centre,
and for this reality prepared the followers in sincerity and achievement. In
that atmosphere he desired that the education and uprbringing of his son should
also proceed. Realising that for these two tasks no one was better suited than
he himself, he resolved to go forth and find the required time for these
laudable objectives. Never was a day missed. The teaching was a continuous
process maintained with clockwise precision.
Education in general and especially the erudition in Islamic lore with a firm
grasp over the difficult and complicated Arabic language, is, for all time, a
keystone for the educational progress of the community. The success or otherwise
of such activity would always depend upon how people from their differing
environments would take to the learning of Islamic subjects and the Arabic
language. Indeed it is always a battle which must be fought and won.
However, on account of activity inimical to the Dawah for over hundred years, a
pollution had occured resulting in an attempt to weaken the grip over the vast
treasure which was the scintillating heritage of the Dawah. Indiscriminate, even
wrongful interpretation, almost become the order of the day. People with scanty
background and with distorted knowledge of the Arabic language and Fatimi
literature claimed for themselves the right of scholarly erudition. Often in the
past, the Dais going along with the times, did not want a collusion with such
upstarts and gave them a long rope. Now was the time for the 51st incumbent to
cry halt and take unto himself the entire orbit of the vast teaching mechanism.
He set about forming 'Halqas' and himself undertook to teach them, every
conveivable manuscript, from cover to cover. He would go about it from early
morning till midnight covering almost over twentyfive "Halqas" per day. Besides,
a discourse every Thursday, a ceremonial prayer every Friday and a waaz sermon
every Sunday became the practice.

MISAQ LAQAB AND MOOMIN BALIGH

This process takes us to the age of fifteen which is considered amongst the
Muslims, as the age of puberty. This is the stage when every Dawoodi Bohra gives
Misaq, the oath of allegiance. It is an event of great jubilation and ceremony.
For Syedna Taher Saifuddin, the 51st incumbent, it was indeed more than that.
Syedna Taher Saifuddin had in the year 1347 AH completed fourteen yeras of his
Daiship. He had succeeded in consolidating the Dawah by successfully meeting
several challenges in the judicial field. The very famous Chandabhai Galla case
over, resulting in acknowledgement by the judge concerned of the rightful
appointment of the 47th Dai-el-Mutlaq, Syedna Abdul Qadir Najmuddin. Yet, this
was but one of the fronts on which the enemies of the Dawah operated. There were
several cases pending. Most important of them was the Hakimiyah Dargah case at
Burhanpur. Undeterred by the pincer movement of the opposition onslaught, Syedna
Taher Saifuddin now decided to celebrate the Misaq of his son, to coincide with
the commencement of the great educational uplift of the Bohra community. For
this he chose the city of Surat, the official seat of the Dawah, and in which he
himself would be personally involved. Surat being the Centre of the Dawah and
being the home of the great Arabic Academy was ideally suited for this purpose.
On Misaq being administered he was given the laqab of Burhanuddin and elevated
to the rank of 'Moomin Baligh'. The year 1349 marks another milestone in the
progress of the beloved progeny. On the completion of this training period, he
was elevated to the high rank of the 'Haddiyah'. Syedna Taher Saifuddin gives a
vivid description of how the elevation of the son to the higher pedestal was
achieved. He says :-
O, Moomineen!
I must relate to you my gratitude to Allah for His Bounty in making it possible
for me that I should personally undertake the education of my son who I had
named Mohammed. When he reached the age of puberty, I had administered the oath
of allegiance unto him and raised him to the rank of Moumin Baligh. In the same
year he performed the Haj and Ziyarat of Karbala and Najaf. (Then follows the
description of the books of Fatimi philosophy which the son was taught by the
illustrious father). I then selection him to give a discourse in 'Shehre
Ramadhan' at the great Masjid which I have constructed. His discourses were
greatly appreciated. People have particularly liked his recitation of the
Quraan, strictly conforming with the style and rulesof 'Tajweed'. Especially
when he recites the 'Verses of Light' (Ayat-el-Noor) he shines like a bright
star.
It is Allah's special bounty unto me that I have been attending the training of
my son personally despite the enormous burden of work which keeps me very
preoccupied. This year in a congregation of Momeneen, I have raised my son
Mohammed Burhanuddin to the high rank of 'Haddiyah' and I administered unto him
the homily. O, young man, show your chivalry in the service of the progeny of
the Prophet. May Allah keep you in His care. Be a good Heir to a good
Predecessor. And remember that the followers of the faith are my children. In
that way they are your brothers. Give them your pure affection. That is the
demand of your faith.
My son today is of 17 years of age. That was my age when I was raised by my
predecessor to the high rank of 'Haddiyah'.
We now come to the year 1352. Syedna Taher Saifuddin's great leadership had
taken the community along the path of success in several fields. The fuits of
his great effort in the field of education were now reaped. Besides he travelled
throughout the length and breadth of those parts of India where the followers of

the faith resided. At every center he established an educational unit almost

overnight. Such great educational effort to eradicate illiteracy from the
community of one million strong both men and women, is indeed without a
parallel. Nearly 350 educational units were established through this ardous
educational endeavour.
On the other hand, the second stage of the process of education and upbringing
of the young son was being very carefully and meticulously attended to by the
illustrious father. There was the Arabic and Islamic books -- the fountain
source from which he must drink. There were other aspects of worldly training to
make him accomplished in many a faculty of nowledge, apt in many a field of
sport and physical fitness. For every branch of learning and skill a specialist
was called. The religious side received the chief priority.
ELEVATION TO RANK OF AL-MAZOON AND APPOINTMENT AS SUCCESSOR
In 1352 AH, the process reached a significant stage. The Fatimi Dai raised him
to the highest pedestal in the religious heirarchy on the 27th of the month of
Rajab. On this auspicious day 13 centuries ago the Prophet Mohammed (S.A.) was
awakened to the call of Allah to convey Allah's message unto mankind. A few
years later, on the evening of that very day, the Prophet at night was taken
from Masjide Haram (Ka'aba) to Masjide Aqsa, and from there was taken aloft in
(Me'raj), to beyond the celestial infinity. This was, therefore the most
auspicious day and was so aptly selected. On this day in the city of Surat at a
gathering of Momeneen at Waaz (sermon) he raised his son to the highest rank of
Al-Mazoon and designated him to be his successor. The entire event is of such
great significance and consequence for the Fatimi history that a quotation from
Syedna Taher Saifuddin, though only in abridged form, may be appropriately
recorded here:
Allah has said: "If you try to count Allah's Bounty, you will not be able to do
so". However, He has ordained us to mention Allah's Nemat (bounty). This
mentioning is tantamount to tanksgiving. It is therefore that I am mentioning
the bounties which Allah has endowed me -- How great many they are!
The one He has granted me ow is that of enabling me to raise my Luminoous son in
the highest rank of Deen. My son having the name Mohammed and title Burhanuddin,

similar to that of my illustrious father -- Syedna Mohammed Burhanuddin (49th

Dai) has, indeed, acquired a noble character and very holy roots. With
'Bismillah el-Rahman el-Rahim' I started his education, endowing him with the
best in our culture, taught him good manners and enriched him with the landmarks
of Islamic philosophy, chapter by chapter, books after books. He has strived
with me having reached the position from where I took him to the final phase of
the 'treasures of knowledge' reposed in us by the Fatimi Imams. All this I did
while the demands on my time were heavy facing the enemies whom the Dawah had to
encounter. I am happy that I have now brought him to the stage, when by Allah's
Grace, he wil become like me.
He performed Haj and Ziyarat to Madina, Karbala and Najaf while he was only of
the age of 15. Since a year he longed to commit to memory Al-Quraan and till
today (1352/1934) he has memories one half of the entire Al-Quraan and I am sure
he will complete it before long. I hope and pray that Allah may help him to
complete this commitment fast.
When this young man become a perfect learned scholar, I raised him the highest
rank of Deen. This was on the day of Mabath that follows the night of Meraj. I
have also appointed him as my successor and by Allah's grace, he will become
like me. After me he will take charge of Dawah and shall guide the Moomineen on
the right path.
This Luminious son is a perfect man, a man of knowledge and action, a noble
shaikh, having collected numerous merits and above all, having angelic
characteristics and attributes. By Allah's Grace, he becomes today the "Treasure
of Deen", the "Reliance for believers", the "Pride of Mazoons". After me, my son
will shine out as Dai in the horizon of Dawah calling towards Allah by His will.

BLESSINGS IN THE TRAIL OF NOMINATION

The appointment of the successor by Syedna Taher Saifuddin brought to the Dawah
great many cleestial blessings. Within a year from that day, the 51st Dai was
enabled to perform the Ziyarat of Karbala and Najaf in Iraq. In itself it was a
great event. But along with celestial honour received in that visit, Syedna
Taher Saifuddin, with the impact of his great personality, was able to remove
several misgivings which were prevalent about the Fatimi faith in the minds of
the learned among the Shias of Iraq.
Further, during the auspicious visit he took a memontous decision. The consent
of the Government of Iraq was obtained to fabricate in India the silver and gold
mausolea for the Mashhad of Imam Husain (S.A.) and Ameerul Mumeneen Ali (S.A.)
and present them to the two sacred shrines.
Upon returning to India in a few months' time, another great triumph for the
Dawah was registered. The Burhanpur suit appeal now pending before the High
Court of Judicature at Nagpur came for hearing. The learned judge delivered a
historic judgement ackowledging the Nus (appointment proclamation) of the 46th
Dai upon the 47th Dai. This big event coincided with the heir apprent having
completed the commitment of Al-Quraan by heart. Describing all this, the 51st
Dai-el-Mutlaq once again writes:
Ever since I have appointed my son to be my successor, Allah has gathered for me
the bounties of this world and the Hereafter. Because shortly after that I was
fortunate in performing the Ziyarat at Karbala and Najaf.
Thereafter, Allah gave us this great victory in the Court of Law. All this is a
result of the auspiciousness of this young man, Burhanuddin. Indeed, he has now
committed Al-Quraan completely to heart. Last year he had completed half of it.
May Allah keep him as a source of happiness for the Imam, and as a shining jewel
on the forehead of the Dawah.
These accounts of events show that ever since the appointment of the successor,
all manner of achievements were registered and the glory of the Dawah enhanced
several fold. Mention must be made to a decision of Syedna Taher Saifuddin. It
was of great significance and one which had a very far reaching result.

MANSUR-el-YEMEN
The Yemen, from where the seat of the Dawah was transferred four centuries ago,
was under the rule of a Zaidi Imam. The followers of the Fatimi faith there
suffered great hardships. For nearly seventyfive years, they were prevented from
any significant contacts with the center of Dawah, now situated in India.
For the Dawoodi Bohras in Yemen, under a severe autocratic policy, it was a
period of severe hardship, persecution and repression. Several Bohra leaders
were tortued and put in prison. The Mausoleum of Syedna Hatim, the 3rd Fatimi
Dai was demolished by the authorities, signifying their intolerance of Fatimi
faith and its followers.
While this was happening, it is also true, and events of later years have proved

it, that a pollution in the beliefs had also crept in with some who happened to
be the leaders of the faith in Yemen.
Little was known at that time at the Dawah Headquarters in India that the deputy
of the Dai-el-Mutlaq, a person known as 'Naib' had himself been subjected to
this pollution. In fact, the Naib gave the 'Bai'ah' (pledge of allegiance) to
the Zaidi Imam. When this was known to Syedna Taher Saifuddin, he pronounced
great resentment. However, not much could be done to remedy the situation due to
the attitude of persecution by the Zaidi regime. This incident really took place
before 1355 AH. Syedna Taher Saifuddin went for Haj in the year 1355. He took
the occassion to call the Naib from Yemen to Mecca and strongly reprimanded him
for his serious act of commission when he gave the 'Bai'ah' to the Zaidi Imam
behind the back of the Dai in India.
The center of the Dawah was transferred to India from Yemen 400 years ago. After
that no Fatimi Dai had visited Hamdan or Heraz. The situation for the faithful
was full of tension and fear. The regime kept itself aloof from all foreign
contact. In this atmosphere Syedna Taher Saifuddin decided 1392/1961 to allow
his son, the heir apprent, to visist the Yemen, to perform the Ziyarat of the
Fatimi Dais there and to meet the followers. Several cables were sent to the
Yemen authorities seeking visas and requesting for ordinary courtesies during
the visit. No response was forthcoming. At this point, Syedna Mohammed
Burhanuddin who had already arrived at Aden was directed to proceed over the
land route, depending on Allah alone. On crossing the Yemen border at a place
called Raheda, the border guards were observed. They were standing at attention.
Naturally the land rover caravan was halted. After a few exchanges it became
clear that the guards had instructions to welcome a prince from India. Syedna
Burhanuddin thereupon was received as the guest of the Zaidi Imam.
Taiz, the temporary capital of the Zaidi Imam, was the first city on the way.
Here the contacts with Imam's emissary resulted in the pronouncement by the
Deputy Foregin Minister, that the guests were welcome in Yemen and would be the
Imam's guests throughout the journey in Yemen. A special car and a security
officer will remain in attendance. Nearly 25 days of laborious journey proved to

be a forerunner for what happened in Yemen thereafter. In fact, later history

confirmed that the tremendous risk of undertaking the journey was not only
worthwhile but also of great historic value for the Fatimi Dawah.
There was great jubiliation amongst the followers all over the world over this
visit. It was the first visit after 400 years since the Center of the Dawah was
transferred from Yemen to India, undertaken by a dignitory of the Dawah destined
to become a Dai himself.
A programme was arranged that Syedna Mohammed Burhanuddin returning from Yemen
via Aden, would visit Karachi for a few days. From Karachi he would fly direct
to Delhi and from Delhi, he would travel by train and alight at Surat where
Syedna Taher Saifuddin will receive him and accord him a welcome befitting the
great historic journey undertaken.
Once again there was a very happy coincidence: A litigation was pending in the
Indian Supreme Court where the Dawah was involved, and a prayer was made that a
particular Act called the 'Prevention of ex-communication Act' was ultra vires
the Constitution of India. The plea was heard and the judges of the Supreme
Court upheld the plea. This was, in fact, the day when Syedna Mohammed
Burhanuddin reached Delhi by air from Karachi. As he landed at the Airport, the
lawyer form Bombay, who had gone there to plead on behalf of the Dawah, was
observed at the departure lounge. In fact, he was there to catch the evening
plane to Bombay. He shouted from where he was and gave the good news of the
great victory of the Dawah in the Supreme Court.
Of course, this added to the jubilation. The occassion of welcoming the Heir
Apparent also became an occasion to rejoice over a great victory.
The welcome at Surat was historic and the celebrations continued when the 51st
Dai-el-Mutlaq brought his son along with him to Bombay. Here at a great
gathering of the followers, he conferred on the Heir Apparent the title of
'Mansur-el-Yemen', a significant title meaning 'the one who was given all
succour by Allah, in Yemen'.

DAWAH IN INDIA ENLIGHTENED POLICY

The 21st Imam left Cairo around 526 A.H., almost nine centuries ago and
transferred the Dawah to the Yemen, restricting jurisdiction to the three
territories of the Yemen, the Sind and the Hind. These three territories had
been already clubbed together by the 18th Al Mustansir Billah (A.S.) as one
single administrative unit. Ever since then, the followers of the Dawah, now in
its restricted role, were bound together by the common bond of religious
discipline. They now constituted a cosely knit society. The strict code of
behaviour laid down ensured for it a very purposeful and peaceful existence in
this world and the emancipation in the hereafter.
Leaders of the community (Dai-el-Mutlaq) always urged the followers that they
live together as a group. Even when the followers spread out to new centers,
they were encouraged to opt for a group-existence, in new centers. This enabled
them to conduct themselves as a religious entity strict in the observances of
faith, enterprising in commerce, trade and industry and always mindful of their
educational needs as an enlightened community.
After the transfer of the Dawah from Yemen to India, there arose the possibility
of spreading out from limited centres in the Western and Northern parts of
Gujarat. The followers were advised to move in groups, say, not less than
fifteen families. In their new location they were asked to build a Masjid of
their own, a Madrasah for educating their children, a Jamaatkhana for community
observances, and a Musafirkhana as a service to fellow members who would come
there either to settle down or in furtherance of their commercial activities.
They were further advised to occupy themselves in trade and business and as far
as possible avoid service-oriented occupations. Of course, it was in their
interest and so they were advised, never to get involved in political pulls or
confrontations against the powers that be. Their trade units were to function as
a model for others to follow. Higher principles should not be forsaken or
sacrificed for the sake of temporary or momentary gains. In this way they earned
universal renown and repute as a community of good and honest traders. In fact,
commerce and trade almost became a part of the community character and a
heritage. This, of course, required very excellent education. Provision for it
was always made in accordance with the requirements of the times. In social and
religious matters as well as in consultations for promotion of trade and
commerce it was always the central authority, the Dai-el-Mutlaq to whom the
followers looked up to and from where emanated the benevolent and valuable
guidance and advice.
It was to preside over this very enlightened community at a crucial juncture of
its history that a leader was chosen, with special qualities of head and heart,
who would lead them from one height onward to yet more heights, unprecedented in
its long chequered history.

THE GREAT GRIEF

Syedna Taher Saifuddin, the 51st Dai-el-Mutlaq, having been the first Dai to
complete 53 yeras of illustrious incumbency at the age of 80, in the year
1385/1965 on the eve of Friday, at midnight, on 19th of Rajab (12 March 1965)
left this world. The departure was so sudden and so unexpected that the entire
community was engulfed in an unprecedented grief. The whole setup of the Dawah,
as it were, was embroiled in turmoil. The 51st Dai-el-Mutlaq had in his 53 yeras
of Daiship, brought his followers in faith, in sincerity, in loyalty, so close
to him that it was not only a relationship of the leader and the followers but
more than that. A father so loving, so caring, so worrying about the smallest of
their problems, suddenly left them. In grief, in astonishment and in
uncertainty, the followers felt orphaned.
But soon a sooting call came from Syedna Mohammed Burnauddin, after he had
brought the body of Syedna Taher Saifuddin, from Matheran where he died, to his
residence at Bombay -- "Saifee Mahal". He addressed a crowd of thousands who had
gathered there. He, of course, made reference to the sad departure of the 51st
incumbent. But he was quick to ad, "for you -- the 52nd Dai-el-Mutlaq is here!"
The pressure of the sudden passing away of Syedna Taher Saifuddin and the
awareness of the enromous call to duty which engulfed the new incumbent, is
indeed difficult to conceive even more so to describe in words. However, one
could see that he wasw an embodiment of courage and determination. He kept his
gaze steadfastly on the immediate tasks. This was the time when he stood like a
rock in the midst of pounding and blinding waves of emotion and despair.
The choice of the burial place was the first important decision to make. In the
city of Bombay, the proper place had to be found. All sorts of suggestions were
put across. Syedna Mohammed Burhanuddin, fully in command of the situation,
reserved to himself the choice and announced it himself. One felt that a
celestial light guided him on to the spot where years ago the sacred Mausolea of
Ameer-el-Momeneen (A.S.) and Imam Husain (A.S.) were fabricated. Allah guided
the Imam's deputy to select this place for the burial of his predecessor, who
was undoubtedly the most illustrious Dai-el-Mutlaq of all times.
Peopel from all walks of life who came to comform and to offer sympathy
especially the followers in their thousands, found in the new Head of the
Community solace and inspiration.
Forty days of mourning ended with the onset of Shehre Ramazan and therefore
thirty more days were added to the reciatation of the Quraan for the sould of
the beloved 51st Dai.
In the month of Ramazan, the 51st Dai-el-Mutlaq was accustomed to hectic
activity in all fields. The 52nd Dai-el-Mutlaq, followed in the footsteps of his
father and continued with all the traditions and practices without any change
whatsoever.

RAUDAT TAHERA
Yet one of the first major decisions was to conceive the design and the
dimensions of the mausoleum that has since then become renowned as Raudat
Taherah. He gave the architect his own concept. It was to be a Mausoleum in
white marble, a simple structure, incorporating many interesting features of
Fatimi architecture and calligraphy. Yet it would be a unique structure of great
significance and unprecedented architectural achievement.
The design and feature of the Mausoleum were conceived to record the Dai's great
personality, his scholarship in Islamic lore, his philosophy in the conduct of
the Dawah, the outstanding events of his life and his special effort to train
and mould a successor like unto him. On the four walls the inscription of the
entire Quraan was planned. A manuscript copy of the Quraan engraved in gold
which the 51st Dai-el-Mutlaq regularly recited, was selected for transcribing on
the four walls, page after page, from the beginning to the end. This in itself
was an admirable feat. Below the Quraan were engraved his Arabic writings, both
prose and poetry. The selection of appropriate quotations was a meaningful
process of educational value so much so that sitting even today in the masouleum
and perusing the inscribed treasure, one comprehends in depth the 51st Dai's
philosophy rooted in the teachings of the Quraan. The 51-feet square base and
the 80-feet height of Raudat Taherah indicate the length of his incumbancy and
his age respectively.
The adjacent Fatimi Masjid with seventeen mehrabs signify the composite five
compulsory prayers of night and day.
The Fatimi architectural features incorporated in Raudat Taherah pay eloquent
tribute to Fatimi Egypt and a Fatimi Dai, ten centuries remore in time form
Fatimi Imams, yet splendidly blended into one long uninterrupted chain of
learning, piety and dedication to Islam.

THE SMOOTH TRANSITION

It must be remembers that during 53 years, the 51st Dai-el-Mutlaq, with tenacity
of purpose had fashined an administrative mechanism for the functioning of the
Dawah and the management and control of the community's assets and property. The
expectations of the followers, now raised to the highest pitch in the history of
the community, had to be fulfilled. All this required a rare quality of skill
and personal charisma. Syedna Mohammed Burhanuddin brought these virtues to
serve the Dawah and so ensured a smooth and effective transition. In fact, the
thousands of visitors who came to Saifee Mahal found the same environment, the
same sagacity, the same fatherly approach. Many amongst them failed to notice
that a new incumbent was in charge. In the history of the 850-year old seclusion
period, this could be recorded as the smoothest and most efficient transition
period from one Dai to another.
Syedna Mohammed Burhanuddin was not oblivious to the purity of the soul and mind
of the follower. He demanded true loyalty and honesty of belief and action. The
followers responded richly to the relentless teaching and guidance of their Dai.
They became more than ever before, aware of their obligations under the faith
and their rights as sincere followers and good citizens. They yearned to live a
full and purposeful life whilst at the same time exerting their utmost for the
wellbeing of Allah's creation without distinction of align or creed. This was
the new atmosphere discernable everywhere by any good observer.

RECOGNITION BY INTERNATIONAL INSTITUTIONS OF LEARNING

In 1385/1965, 52nd Fatimi Dai visited Cairo, on the special invitation of the
Egyptian Government. The oldest University of the world and the renowned seat of
Islamic learning, Al-Azhar, conferred and Syedna Burhanuddin a Doctorate
(Honoris Causa). The citation read:
The President has graciously issued a decree to grant the Sultan, the degree of
Aalamiyah (Doctorate) in Islamic Sciences (Honoris Causa). It originated on the
request made to him by the University of Al-Azhar of its keeness to honour the
Sultan of Bohra, and the Bohras in general, represented truly in their most
excellent leader and lofty Sultan.
He continued:
the Bohras (by whatever Allah has graced them of wealth) intend to help the
poor, educate the illiterate, succour the bereft and engage in devoutness and
charity of people who embrace the loyalty and fidelity for Allah's Messenger and
recognition of his Ahle-Bait's (progeny's) right.
Portraying Dr. Syedna Taher Saifuddin in detail, he said:
The late Sultan, besides his generosity for good causes was an authority on
Islamic and Arabic sciences. Addedly he was a man of letters and a poet whose
works flow with love for Ahl-e-Bait and in their glorification, and approxmation
to Allah through this love. Above all, he was the Chancellor of the Muslim
University of Aligarh.
Proceeding further he said of Dr. Syedna Burhanuddin:
Gentlemen, if the son is true to his father as the experiences testify, then the
Imam, the Sultan Mohammed Burhanuddin has broadness of vision, interest in
learning and knowledge, sincerity in Allah and keeness in approximity of Islamic
sects. These make the hope in him stronger and the good expected of him and that
will make him a good successor to a good predecessor, Insha Allah.
The late Sultan, as I know, stood for a rational call for the approximity of the
Islamic sects in spite of their differences in their schools of Fiqh. It was his
keen desire that man of learning should turn away from in-fighting and divert
attention to dispelling the doubts against Islam cast by the enemies of Islam.
With this generous spirit and good hope I announce the Presidential decree by
which he has granted the degree of Aalamiyah (Doctorate) Honoris Causa, from the
University of Al-Azhar to El-Syed, Al-Ustaz Al-Allamah Mohammed Burhanuddin, the
Imam of the Bohra Muslim Community.
Likewise Aligarh Muslim University, India, held a special convocation to confer
a Doctorate (Honoris Causa). On that occassion the Vice Chancellor said:
His Holiness belongs to an illustrious family, the custodians of the Fatimi
tradition. That tradition stands for the highest moral and spiritual values in
life and constitutes the basis of a society governed by high principles of
conduct. A scion of the Fatimi Imams who founded Al-Azhar University in Cairo,
the oldest university in the world, Syedna is himself the embodiment of learning
and piety. In recognition of these great qualities, it was in the fitness of
things that Al-Azhar University itself should have been the first to confer upon
him, the very year, the Honorary Degree of Doctor of Islamic Sciences.
Besides being himself a scholar, His Holiness is a patron of learning who has
been brought up in the traditions of his great father and has, therefore, both
inherited and himself cultivated a broad and liberal humanism. This quality
permeates the conduct of his high spiritual office, his bearing as a person and
his relations with men. I seed due recognition of his eminence by this
University.
That recognition of the 52nd Fatimi Dai's scholarship and erudition followed a
similar tributed paid to the father and predecessor in office. Dr. Syedna Taher
Saifuddin earned international distinction as a savant, scholar, educationist,
writer and master of the Arabic language and Islamic lore. From early age to the

end of his life he strived ceaselessly to make his followers cent per cent
literate. For this he onducted alignes and delivered discourses and established
institutions of learning at all levels. He gave munificently and continuously to
the cause of public education. He wrote Arabic prose and poetry, voluminously.
So outstanding a personality was chosen by the Aligarh Muslim University to be
its distinguished Chancellor not once, but for four consecutive terms and that
too uncontested.
And when he was no more, the University published a special gazette to tell the
world that--
His Holiness entered upon the high office of the spiritual head (51st
Dai-el-Mutlaq) of the Dawoodi Bohras, an enterprising community of just over a
million spread all over the world, in 1915. Since assuming the spiritual
leadership of his community. His Holiness attempted to introduce modernisation
on the basis of constructive work and accomplished success to a remarkable
degree. He pursued a programme of reconstruction and development. Removal of
illiteracy, provision of facilities for education, introduction of technical
bias in schools, training for worthwhile occupations, crafts and trades, accent
on a life of sweat, self-reliance and devoted service to fellowmen, medical aid
and relief, stimulus to cooperative enterprise and the steady diversion of
talent and resource to industry were some of the major aspects of the
developmental work he had been carrying on.
His Holiness was a reputed scholar, thinker, writer, having numerous works of
spiritual and philosophic significance to his credit. A fluent writer in Arabic,
his writings have evoked wide admiration.
His Holiness was greatly respected not only in India, but also in many other
countries, particularly in the countries of West Asia, North and East Africa and
South-east Asia. His Holiness had widely travelled and keeping in touch with his
followers in various parts of the world.
His Holiness was an outstanding philantrophist.
In theis resounding way, father and son, the 51st and 52nd Dais exemplified the
1400 years old Fatimi traditions of learning and scholarship.

HOSTILITY, DISRUPTION AND SUBVERSION

Meanwhile, in the hostile camp there was an upsurge of new venomous activity.
They were jubilant over the passing away of Dr. Syedna Taher Saifuddin. Secret
meetings were held at Surat and Bombay, and a decision taken to attack the new
Head of the Community swiftly and vigorously. In their estimation, he did not
have the capacity for meeting a united onslaught. It is known that some of those
who came from Yemen, ostensibly to offer condolences, also got involved in these
intrigues and malicious deliberations. To all this, Syedna Mohammed Burhanuddin
responded with composure and fortitude. He placed total reliance on Allah's
grace and the inspiration of the Imam and went about managing the affairs of the
community with firmness and consolidated the position. The hostile camp of
disbelievers had a coterie inside the ranks of Aljameatus Saifiyah Arabic
Academy, located at Surat. This goup consisted of a few of the top ranking
teachers who had successfully concealed their inimical beliefs and attitudes for
four decades. For forty years they had, under the disguise of scholars, teachers
and even obedient followers, carried on an unobtrusive and subversive campaign.
Syedna Mohammed Burhanuddin was the first to become aware of this subversive
Aljamea group. He discerned the infidelity which was at the root of their
activities. However, this was a case that called for extra caution. Top-ladder
teachers at the Academy of long standing were involved. But fate aided a pure
Dai. Events unfolded in quick succession. The power of Syedna Mohammed
Burhanuddin's luminous personality and his serene and sagacious approach created
an atmosphere which forced the guilty members' consciences to confess their
sins. It was truy a miraculous development and milestone in the recent history
of the Dawah. Syedna in this way purged the Academy and the Dawah of rot and
decay. The cancer was excised and a new course set for the onward progress of a
renowned and historic Academy.

AL-JAMEATUS-SAIFIYAH
When the centre of the Dawah was transferred from Yemen to India, it also meant
the transposing of the literary treasures of the Dawah to the new location.
These treasures consisted of very valuable manuscripts brought from Egypt to
Yemen and continually augmented thereafter. This transfer, however, was made
more difficult and entailed more strenous efforts. It was a transfer to a
non-Arabic area, being undertaken for the first time. It was more like a
transplant, as it meany carrying even the appropriate soil along with the
sapling.
Yet those who undertook it, did so with great devotion and care. But in India
they were faced with challenges of teaching Arabic to non-Arab students also.
For this purpose they evolved a methodology of their own, with great success.
In India the teaching institutde was always located where the seat of Dawah
would be. One hundred and fifty years ago it was brought to Surat where the seat
of the Dawah came by the 43rd Dai-el-Fatimi Syedna Abdeali Saifuddin (A.Q.). It
was known as El-Dars-el-Saifi.
This oldest centre of Islamic learning in the sub-continent, nay Far East was
given a new light by the 51st Dai-el-Fatimi, when he initiated a new educational
upsurge and freed it from the clutches of the so called self-styled Ulemas.
El-Dars-el-Saifi was developed on new lines. In tune with the Fatimi philosophy
of blending the old and eternal with the new and beneficial, a philosophy known
as SUNNAT THALETHA the (third tradition) along with the traditional subjects,
new and modern subjects covering social and physical sciences, English language
and literature were introduced. Probably it was the first Islamic Institute in
India to introduce such subjects. With such a wide range of subjects and varied
activities it became aptly known as Aljamea-tus-Saifiyah. It has to its credit
many firsts, and one significant amongst them is the revival of Fatimi art and
architecture, and a new trend in the study of Fatimi heritage.
Aljamea is the central institute, responsible under the direct supervision of
Fatimi Dai for the turn-out of community leaders and intellectual wealth. As
such it was rightly deemed as custodian of the community's intellectual growth.
Syedna Burhanuddin's munificence to this Academy was far greater in every
respect. The Academy was beneficiary of a rebuilding programme chalked out by
Syedna Taher Saifuddin. A new masjid for the Academy was built by him. Syedna
Mohammed Burhnauddin continued the building process under which 180years old
structures will be replaced and an enlarged campus suited to the modern
educational needs created. In this way a worthy successor has provided a
monumental upsurge for the Fatimi philosophy of learning and upbringing as
signified by Aljamea-tus-Saifiyah.
He also made it known internationally by its participation in international
seminars and conferences, by its degrees being recognized by various
universities and academies, and by its programme of expansion of its teaching
services.
Syedna Burhanuddin like his illustrious predecessor not only takes keen interest

in the many faceted develpments of Aljamea-tus-Saifiyah but also conducts and

guides its annual examination, which by itself is an event of literary and
cultural merit.

INAUGURATION OF RAUDAT TAHERAH FIRST INTERNATIONAL GATHERING

Meanwhile the construction work at the Mausoleum in Bombay was nearing
completion. The opening ceremony befitted the granduer of a unique monumnet ever
conceived. The President of India came for the inauguration. Ministers,
dignitaries and scholars from the Islamic world assembled to pay their homage to
the great departed leader. The solemnity and atmosphere of this memorable
dedication was expressed by Syedna Burhanuddin and His Excellency Fakhruddin Ali
Ahmed respectively in the following words.
Dr. Syedna Mohammed Burhanuddin addressed the interational gathering of
distinguished guests. He said:
You, the great and worthy sons of your respective lands, your visit is both a
gracious gesture of goodwill and inspiration to our people and a demonstration
of that magnanimity of heart, which has brought you here to pay remembrance
posthumously to the late leader. I pray to Allah for conferment of His favours
upon you for this tender act of friendship.
Mr. President and honourable guests, Raudat Taherah, which includes a masjid and
the mausoleum, is a unique piece of architecture in the annals of our ancient
country. It is a deliberate, composite combination of the eminent architectural
styles of bygone centuries woven in to the present in a meaningful way. Just as
Raudat Taherah combines the essence of the Fatimi teachings, tradition and
architecture, so did the versatile personality of His late Holiness reflect the
embodiment of the tenents of our religious faith and the essence of its
continuity. Every brick, stone, word and tone of this mausoleum bears testimony
to the love and lobour of more than half a million people. Here significant
personalities of several friendly countries and of India have come together
under your Presidentship. This would have been impossible without the active and

benevolent cooperation of the Government of our great democracy. We express our

hearty thanks to the leaders of the Government of India through you. Let this
auspicious day usher in more success in your eventful life.
Dear guests, my father, and predecessor who is buried here, was the 51st
Dai-el-Mutlaq (Spiritual Head) of our fellowship. He held this high office for
fiftythree years continuously, an honour that was vouchsafed to him alone in our
history of eight centuries. He employed well this divine opportunity to spread
the message of common good and world peace; he generated an atmosphere of
self-confidence and mutual help; his benevolence knew no bounds of caste and
creed, embraced the different Muslim sects and instilled the wisdom that Dawoodi
Bohras must follow his example in dealing with their compatriots; must earn
their confidence and participate equally in their festive or restive moods.
Thus, a small community attained social prestice and earned a position to
hounour in India and the Muslim world at large. They grew in numbers and stature
too.
Mr. President and dear friends, permit me to interpret a fact and express
appreciation of a reality. The coming together of this concourse of guests and
freinds from various lands and faiths to join us and share in the happiness of
this memorable event is both an encouragement to a minorty community and a
manifestation of your solicitude for the Muslims of India. That is the patent
fact. The reality is that this fact is a practical manifestation of the working
of Indian secularism vis-a-vis organised religious institutions in the so called
modern and irreligious world.
His Excellency the President said:
I had the privilege of knowning Syedna Saifuddin Saheb intimately. He was a man
of great personal charm, erudition, ripe wisdom and high moral character. This
distinguished gathering that has assembled here today stands testimony to his
popularity not only in India but also abroad. He always tried to strengthen the
bonds of friendship between India and the Arab world and also between Asians and
Africans in East Africa. The unique Mausoleum in which the whole of Holy Quraan
is engraved is indeed an appropriate tribute to the memory of this man of piety
and learning.
The Dawoodi Bohra Community came to India about four centuries ago. They chose
to cast their lot with India in view of the religious tolerance prevailing in
this country. I am happy to say that you have completely integrated yourselves
with India's body-politic, adopted the indigenous language as your mother
tongue. It give me great pleasure to visit this Mausoleum and to pay my homage
to His Holiness the late Dr. Syedna Taher Saifuddin. This is a fitting memorial
to Syedna Saifuddin Saheb, who throughout his life served the cause of religion
with devotion and dedication and strove hard to strengthen the bonds of
friendship among the peoples of world.

REDISCOVERY OF AL-MAGHREB
Syedna Taher Saifuddin was the first Dai to visit Al-Qaherah (Cairo) after the
seclusion of the 21st Imam. Likewise, Syedna Burhanuddin was the first Dai ever
to travel to North Africa in the year 1389/1969 and familiarised himself with
the Fatimi history of the countries over which the Imams rules before their
onward march to Egypt (358.969). Libya, Tunisa and Algeirs were visited. The
governments of each of these countries accorded the heir to the Fatimi rule an
official welcome and provided all the facilities for an indepth study tour. It
was noteworthy to observe that the experts of these lands aided the Fatimi Dai
to locate historic sites, availing of information contained in manuscripts of
the Dawah library brought from India by the Dai. In this way the trip to North
Africa undertaken after the Haj became a voyage of discovery of significant
historic and educational value for the students of Fatimi history and
literature.

CHANGES IN YEMEN
THE VIGILANT LEADER
Syedna Mohammed Burhanuddin who was now popularly known by the rare title of
Mansur-el-Yemen, next turned his special attention to the followers in Yemen.
Their isolation and lukewarm attitude to Deen and Aqeedah had to be corrected.
The greatest obstacle to change would come from one who was the Dai's deputy in
Yemen. Although the Zaidi regime was overthrown and a new Revolutionary Republic
established, the deputy and those around him refused to move with the new
situation and continued in practices totally unwarranted in the changed
circumstances. Syedna Burhanuddin took a bold decision and took away the
authority of the deputy. Earlier he sent his son, Shehzada Mufaddal Saifuddin to
Yemen with specific instructions that after obtaining the permission of the new
Government, he should start the rebuilding of the mausoleum of Syedna Hatim, the
3rd Dai-el-Mutlaq at Al-Hutaib-al-Mubarak. This construction was a signal for
the truthful followers, that their affairs would now take a positive turn. There
was great jubilation over the dedication of the rebuilt mausoleum. Shahzada
Saifuddin was given the title of 'Aqeeq-el-Yemen'. In this way the ravages of
dilution and pollution of faith taking place for over a century, were checked.
An all round yearning for progress in all fields was discernible.
Syedna Mohammed Burhanuddin took charge of the office of the Dai-el-Mutlaq at a
time when India as well as other nascent nationas were on the threshold of a
very gigantic development process. Foreign domination was ended. The aspirations
of the populace soared sky-high. There were formidable stresses and strains.
Everything seemed to be moving towards a new orientation. Every institution
battled with the forces of change and development.
The far flung centers of the Dawoodi Bohra Community too had to speedily march
forward and fulfill hopes and aspirations, but without injury to their tap rots
of faith and well tried traditions. To achieve that for a brotherhood comprising
of many diversified nationalities and environments, required a vigilant
leadership with sophitication in management. The training provided by Syedna
Taher Saifuddin, with care and concern, was now put to the test. Syedna Mohammed
Burhanuddin's suave personality was not found wanting. He provided the needed
leadership, well and admirably.

AL MULTAQA -- THE EPOCH EVENT

It is always the anxiety of a good religious leader to provide proper and timely
advice and guidance. More so, the Dai of a minuscule denomination has to ensure
the practice of a prstine faith free of dilution and pollution. Towards this
goal Syedna Mohammed Burhanuddin addressed himself. A "Multaqa" was called at
Aljamea-tus-Saifiyah in the year 1399/1978. This was an international gathering
to which Dawoodi Bohras from all walks of life were invited. Open debate and
discussion were combined with freedom to ask questions which were answered.
Inaugurating that Seminar, in his lucid address, Syedna Mohammed Burhanuddin
very aptly pointed out:
I have called you together at this Multaqa, to provide through it, that
sustenance which will nourish you in this world and the hereafter.
I foresee for this Multaqa a position of eminence today and for the morrow. It
shall open the gates to guidance and provide ways and means to discharge the
duty of obedience to Allah, His prophets and the Vali-ul-Amr. They are the
chosen of Allah, worthy of obedience. By Allah's grace and of Ilham of
Imam-el-Zaman, I endeavour to edify through this Multaqa and such other Multaqas
in the future.
Today, we face scientific and technical advance, the result of man's learning
and research. The achievement in reality is the work of the Creator, the Wise
and in consonance with the Will of the Almighty, the Omniscient. What should
follow and reason requires it, is that man's devotion and humility to the power
of Allah and submission to it should be strengthened. But man was beguiled by
Satan.
He denied the Creator and went astray. Profiting from the bounties of Allah and
deriving the maximum advantage from the wonders of Creation, man yet renounced
the Creator and obedience to Him. Not merely that but more, man matches
disobedience with further disobedience and stumbles in error, turning from
obedience to allah to worship of Satan. He taints society with his false and
ungrateful ideology and ventures of mislead and oppress, perpetrating a sin. His
opposition to Allah extends even to the persecution of the faithful servant of
Allah. He threatens the Deen of Allah and its believers. He glorifies in his
ignorance by denying to the faithful knowledge of things he himself is ingonrant
of.
We also face another group; those who are zealous for Deen but lack intellectual
consciousness and apprehension. Their faith stands on a shaky foundation. They
reject the wonders of Allah and His Omnipotence and refuse to even think about
it. In this frame, they inadvertently aid the foes of Allah's Deen and those who
have a vested interest in plotting against it.
Therefore the believer is obliged to tend both these spheres. He must combine
the knowledge that ensures fulfilment in this world with the knowledge that
guarantees the Hereafter. That knowledge requires a comprehension and
consciousness of the rairities of the arts and encompasses learning and wisdom,
particularly gnosis of the religious need and of Shariah.
I urge the faithful believers who have rallied round the banner of this Multaqa,
to carefully study that which the noble Fatimi guides have prescribed for a pure
and happy life in this world and for emancipation in the hereafter, leading to
an eternal blissful life.
Know ye, that the acquision of life in this world of sublimity and baseness, is
but death; but, for him who dies in the fold of Deen, is life. So strive to
acuire that which gives life over life and eschew that which is death and indeed
the death. Heeding what the true sages have said that the world is nothing; have
the wisdom to gain something from nothing.
As votaries of the truth, we must comprehend the wisdom of Imam Al Moiz:
If Truth was a path, and if Falsehood was a path, both would claim on equal
status, giving to each a basis. And Falsehood, if granted a basis, would knock
down Truth. The basis is but for Truth only. Falsehood is nullified, denied the
basis.
Misled are those who allege that Islamic Shariah has not inherent within it that
which does harmonize with the needs of their times. Thus they hope to establish
the imperfection of the Shairah, which we know is the perfect most of all
Shariah, the most complete and thenobles. The detractors engage in a comparison
of the Shariah with man-made social orders that they have attempted to perfect.
Their is a claim of perfection, the claim of those who themselves are imprefect,
transitory and perish even before they can witness the end result of their
handiwork. Truly the Shariah is laid down to eliminate human imperfection. Its
objective is to usher in betterment, wellbeing and contentment.
The purpose of Shariah is :
to preserve spiritual health and to regain such lost health.
the reaping of the rewards of both Deen and Duniya and the good and betterment
of Creation.
emancipation of the soul from the burden of the world and the depredations of
man and attachment of eternal peace and the bliss of the inhabitants of
Paradise.
Biased attacks on the Shariah and subversive activity against it is the result
of evil thought, imperfect beliefs, short-sightedness, inertia, lack of
comprehension to receive that which is beyond their capacity and the attempt to
know before attaining the ability to absorb. The knowledge of Shariah must be
imbibed from those whom Allah has chosen as its torch bearers and who hold the
keys to its kingdom. Learning through the proper channel is easy, and when
gained otherwise, proves to be the cause of harm and danger of going astray.

MULTAQA RESULTS
Multaqa proved most beneficial and had far reaching consequences indeed. The
community, as a result, had not to embark also upon the process of purifying
their trade practices so as to become free of interest-oriented transactions.
The giving of interest and taking of it is aboslutely prohibited by Islam.
Whatever pollution that had come about in trading practice because of the
constraints of the times had to be cleansed. For many business houses it meant a
complete orientation so as to conform with strict Islamic practices.
This was indeed a painful and deterring challenge. Yet, under the sure guidance
of Syedna Mohammed Burhanuddin, his determination and his help, a great many
business houses set about achieving the goal and finally succeeded. it is
interesting to note the fact that those who accepted the challenge and persisted
with faith and will, very quickly found prosperity coming their way. Not a
single case of failure was recorded.
Along with the strict observance of Quranic injunction on 'riba' (interest) was
also introduced the economic philosophy of Qarzan Hasanah (Good Loan) so
emphatically preached by Islam.
So strong was the urge and will to honour Islam, that Syedna Mohammed
Burhanuddin has the singular distinction of being the pioneer in
institutionalising Qarzan Hasanah. He established public trusts, donated large
sums towards their corpus and spelt out the primary object as the grant of
Qarzan Hasanah. These trusts now fruitfully function in many countries of the
world. The aggregate capital today of these Trusts would amount to crores of
rupees.

ALJAME AL-ANWAR
This narration would not be complete without mention of the monumental
contribution by the 52nd Fatimi Dai in renovating and restoring the Masjid known
as 'ALJAME AL-ANWAR'.
This masjid was constructed in the year 380/981. Further extension commenced in
393/995 and was completed in 403/1005. It is the fourth biggest throughout the
Islamic World and Second largest in Cairo. It has 4000 metres of Quranic
inscription running along the walls of the Masjid. It is one of the rarest
architectural wonders of the Islamic World and is revered as the 'Gem of Fatimi
Cairo'.
Its restoration and renovation was indeed the biggest undertaking in the
movement for resuscitation of Fatimi relics. In Egypt, there are nearly 100
archealogical teams from various Christian and Western Sources. Under Syedna
Mohammed Burnauddin's direction this was the only Islamic group coming from the
East.
Even UNESCO hesitated to undertake the work because of its extraordinary
responsibility. Research was involved, the architectural affinity and the spirit
of that age had to be strictly observed and Fatimi kufi script re-written. The
initial removal of dirt, debris and squalor of nearly 29,000 cubic meters
filling the edifice, in itself meant a painful job. However, notwithstanding all
the impediments and bottlenecks, work was carried out in the face of challenges
with dedication and determination. The then Presiden of Egypt performed the
inauguration at the onset of the 15th Century (Hijrah), of the renovated and
re-furbished masjid. The know-how employed in this major undertaking came
largely from India.

MAGNETIC PERSONALITY AND CONSTRUCTIVE ACTIVITY

The personality of the 52nd Dai has a magnetism of its own. Wherever he goes he
draws huge crowds who come to receive his blessings and seek his guidance and
advice. There are also those who merely desire to observe his celestial
countenance and find the celestial glow in comform form its saintly glow
enhanced by a serene smile. Physically he has evolved a life style which allows
him enough time, even after his prayers and religious programme, to deal with
the files that are submitted for his directions. It is said that no file ever
remains with him for more than 24 hours.
Crisis of every kind found him unruflled. Decisions being part of prayer are
taken calmly, deliberately and sure in the knowledge of receiving the grace of
the Imam.
Syedna Taher Saifuddin had advised followers to seek out new areas of
settlement. He visited quite a few of them especially in the Far East and the
Middle East, and East Africa. But after the second world war, settlement grew in
the Western world, U.K., France and U.S. and Canada attracted quite a sizeable
number of followers. But U.K. and particularly London, had by far the largest
among them all. By repeated visits to London, Syedna Burhanuddin has so
galvanised the community there, that one finds them second to none in their
steadfastness to religious observances, keenly interested in developing
community institutions and even in the western atmosphere and environment
strictly regulated by the dictates of their faith.
Among the institutions founded by the predecessor was the 'Saifee Foundation'
established in many parts of the world with generous endowments. The successor
has followed the pattern of public charity and established 'Memorial
Foundations', 'Burhani Foundations' and the 'Qarzan-Hasanah Foundations'. The
last one is unique in its concept and application in the family of philantropic
institutions the world over.
The impact of the extraordinary character and qualities of the Dai, both inborn
and acquired, have taken the Dawah as an organisation and the followers as a
very enlightened community leagues forward from the take-off point, in the
educational economic, social and religious fields.
Besides, this was an apt stage to share the benefits of community experiences
with Muslims as a whole and with others, religion notwithstanding.

THE ISLAMIC EDUCATION MOVEMENT LAUNCHED

A very substantive contribution by Syedna Mohammed Burhanuddin (T.U.S.) to
Islamic education was made beginning with his call for "Islamic English" at the
Multaqa held in Surat. But in Karachi, on the occasion of the inauguration of
Aljamea-tus-Saifiyah, Arabic Academy, he gave a new dimention to Islamic
education and established a public charitable Foundation for that purpose with
an initial donation of Rs10 million. In view of its great importance the
Statement of Intent is quoted :
The dawn of the fifteenth century Hijrah has witnessed an unprecedented Islamic
resurgency amongst a billion members of the Muslim Ummah. They are acutely
becoming aware that the beginning of another century must be made a truly solemn
occasion for a renewal of the Muslim's profound "commitment to the fundamental
beliefs, principals and the concepts of Islam and to strive for ushering in the
era of a dynamic Muslim civilisation that will promote liberty, equality,
justice, universal peace, progress and happiness for all mankind.
Muslim countries which were under western domination, inherited a system of
education that was oriented to the needs of the ruling power. Therefore, that
system designed and imposed by the ruler did not take into consideration Islamic
thought, belief and methodology. In the entire system of teaching and upbringing
of a Muslim child, the commitment to Islam was missing, as also the Islamic
environment.
With the advent of freedom, the opportunity came for the Muslims to endeavour to
attain their inborn and cherished desire to mould their political, social and
educational institutions in accord with the teachings of their faith. Today
every Muslim country desires that within its boundaries a Muslim society should
come into being. That is to say, a people whose way of life and values are
derived from the Islamic source. The awareness is also prevalent that this
fundamental object is attainable only through a re-orintation of the system of
Tarbiyah-and-Taalim (upbringing and learning). A sine qua non for achieving this
objective is to break away from the bonds of the educational system imposed by
the colonial powers. It is clear that it will not do to tinker with the
prevailing system or graft on to it religious knowledge and subjects. A total
break away is needed. An approach ab initio is essential.
The first concrete step in the new direction is to establish a commonly
acceptable and comprehensive Secondary Certificate Course which will include all
modern sciences. That course must be designed to attain the highest standard of
excellence. Yet, it must be founded on the philosophy of Islam and the
commandments of Al-Quraan which says:
'Read in the name of your Lord who created:
Who taught to write with the pen,
Who taught man what he knew not'.
In the world of Islam, this thought process has already developed and this need
adequately realised and appreciated. Different institutions of learning, in many
countries, have done commendable work and research on this new concept. Now is
the appropriate time to centralise the common search and raise the experiment to
an international level in the Muslim world.
Basically, this sytem must be Islamic Universal Acceptable to the Muslim
countries. An international team of educationsits, intellectuals, scientists and

ulemas needs to be constituted to evolve the Islamic system of

Tarbiyah-and-Taalim. This team must be conscious of the need and urgency and the
responsibility it will shoulder.
It is but proper that this new movement of Islamic education should originate in
Pakistan, which enjoys the respect and admiration of the world of Islam for its
positive and practical steps towards Islamisation, which is the foundation of
the state policy.
We are deeply concerned with this basic and urgent need of Muslims. We give
praise and thanks to Allah, the Omniscient, the Creator of all Knowledge, for
making possible the setting up of Al Jamea-tus-Saifiyah, Karachi. It is our wish
to commemorate its completion and inauguration by taking the first step to plant
a sapling which, with Allah's grace, will bloom and flower. We desire to endow a
sum of Pakistan Rupees Ten Million which would be the initial corpus of a public
charitable Trust that will act as a catalyst to bring about the required change
in the system of education in the world of Islam.

A CONSTRUCTIVE, POSITIVE CELEBRATION

The year 1405/1985 witnessed a twin celebration: the 1400th birth anniversary of
Imam Husain (S.A.) and the 100th birth anniversary of Syedna Taher Saifuddin. To
commemorate the 1400th birth anniversary of Imam Husain (S.A.) devotees in many
parts of the world held seminars, conferences and learned discourses. Syedna
Burhanuddin directed the followers of the faith to arrange for the twin
celebrations in the form of raising an edifice of Islamic thought and behaviour.
For this he laid down five important principles. Every thinking follower has
learnt the name of MIRATH-EL-BARAKAT. It is a unique form of commemoration and
celebration. Once again it provided for the community a new drive towards
greater Islamic heights.
The five principles are :
1. To follow and obey with firm faith Allah's chosen guides and to cling to the
Mohammedi Shariyah and be bound by it.
2. To derive light through Islamic learning.
3. To earn a good reward and tgather rich blesings by placing trust in the
Commandment of Allah regarding injunctions of "Qarzan Hasahan" (Good Loan).
4. To strive to earn lawful livelihood.
5. To undertake acts of charity.
The celebrations planned for observing the 75th Birthday of 52nd Al
Dai-el-Mutlaq must, therefore, give weightage to these five laudable principles.

THE GENTLE, DIGNIFIED FAMILY

52nd Dai, Syedna Mohammed Burhanuddin is destined to attain unprecedented
heights. The Dai is in every way helped by sons and daughters, all graduates and
well qualified even by Western standards. They provide for the youth of the
Community a worthy example of how secular education should be blended with
Islami lore, and how acquired knowledge must be reflected in deeds and actions
that takes man to the goal of purposeful living. The dear children shine as
luminous in the firmament of the Dawah, as they truly reflect the virtues of
humility, dignity, complete acceptance of the dictates of Allah in modern
conditions, and dedicating all to the glory of Dawah. It is indeed Allah's
special blessing for Syedna Burhanuddin that each one of the progeny is showing
enthusiasm to imbibe the great lofty traditions obediently and ready to
sacrifice every thing for the great cause.

IN ALLAH'S ETERNAL CARE

A million of the faithful yearn to greet their Moula on his 75th Birthday. That
yearning is spontaneous and full of fervour, born out of the knowledge and
realisation that the monumental caring and concern of their beloved Dai and his
many faceted schemes for their well-being have taken them in a leap forward
stride along as Sirat el-Mustaqeem as also social and economic distinction. That
yearning naturally must vary in degree and approach yet every throbbing heart on
this auspicious day, beseiges Allah with the true prayer to keep our leader in
Allah's care for ever.
Allah says :
Whoever works righteousness, man or woman, and is a moomin; verily we will give
a life, a pure life, and we will bestow on such their reward according to the
best of their deeds.
He most graciously listens to the prayers of every Moomin and answers it. That
is His promise.
Our Lord! Lo! we have heard a crier calling unto Faith: "Believe ye in your
Lord!" So we believed. Our Lord! Therefore forgive us our sins, and remit from
us our evil deeds, and make us die the death of the righteous.

by: Published by : Al Jamea-tus-Saifiyah, Surat.

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