Mustaʽli Ismailism


The Musta‘lī are 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. In contrast, the Nizari—the other living branch of Ismailism, presently led by Aga Khan IV—believe the nineteenth caliph was al-Musta'li's elder brother, Nizar. Isma'ilism is a branch of Shia Islam.
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.

The Taiyabi and the Hafizi

Historically, there was a distinction between the Taiyabi and the Hafizi Musta'lis, the former recognizing at-Tayyib Abu'l-Qasim as the legitimate heir of the Imamate after al-Amir bi-Ahkami'l-Lah 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 Taiyabi.
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". The Bohra comprise two principal groups: a chiefly merchant class Shi'i majority and a Sunni Bohra minority who are mainly peasant farmers.
Mohammed Burhanuddin was the 52nd Da'i al-Mutlaq of the Dawoodi Bohra community. After his death Mufaddal Saifuddin succeeded him. Taher Fakhruddin is also claimant to the title of Dai al-Mutlaq since 2016 within the Dawoodi Bohra community.

History

According to Musta'lī tradition, after the death of al-Amir bi-Ahkami'l-Lah, 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 Taiyabi 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. Ismaili missionaries Ahmed and Abadullah 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.

Branches

Musta'li Imams

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:
  1. Hasan ibn Ali 625–670
  2. Husayn ibn Ali 626–680
  3. Ali ibn Husayn Zayn al-Abidinm 659–712
  4. Muhammad al-Baqir 676–743
  5. Ja'far al-Sadiq 702–765
  6. Isma'il ibn Jafar 719/722–775
  7. Muhammad ibn Isma'il 740–813
  8. Ahmad al-Wafi 766–829
  9. Muhammad at-Taqi 790–840
  10. Radi Abdullah
  11. Abdullah al-Mahdi Billah
  12. al-Qa'im bi-Amr Allah
  13. al-Mansur Billah
  14. al-Mu'izz li-Din Allah
  15. al-Aziz Billah
  16. al-Hakim bi-Amr Allah
  17. Ali az-Zahir
  18. al-Mustansir Billah
  19. al-Musta'li
  20. al-Amir bi-Ahkami'l-Lah
  21. at-Tayyib Abu'l-Qasim
Imams one through five are well-known historical figures in the early history of Islam who are also revered by Twelvers. The Imams numbered 11–21 are the Imam-Caliphs that ruled the Fatimid Caliphate.
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.
Followers of the Musta'li Imams also recite the names of these imams in Dua-e Taqarrub after salah daily. This tradition is reported to have come from the imams of the Ahl al-Bayt The prayer is as follows in English:
The Musta'li consider their imam and Dais as infallible and sinless, and divinely chosen perpetuators of the true form of Islam. Their Dais are keeping the tradition which was instituted by Arwa al-Sulayhi, wife of the Fatimid Da'i of Yemen, who was instructed and prepared by al-Mustansir and the subsequent Imams for the second period of Occultation. However, in the Musta'li branch, the Dai came to have a similar but more important task. The term Da'i al-Mutlaq literally means "the absolute or unrestricted missionary". This da'i was the only source of the Imām's knowledge after the occultation of al-Qasim in Musta'li thought.

Their ancestors and descendants according to Ismā'īlī-Mustā'lī Imāmah doctrine

Da'is

was the Hujjah from the time of Imam Mustansir. She appointed Dai in Yemen to run religious affair. Ismaili missionaries Ahmed and Abdullah 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 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 ibn Husain, the strong army of Yezid 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 Dai claim, that one day their Imam Tayyab's heir will again reappear as 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.
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.

Profession of faith

As is the case with the majority of the Shia, Ismailis conclude the Shahada with ʿAliyun waliyu l-Lah. Musta'lis recite the following shahada:
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.