900 Memorable Years of the Commencement of the
Succession of ad-Du'aat ul-Mutlaqeen (aq)
22nd Sha'baan ul-Kareem 532 AH - 1432 AH
900th Milaad Mubaarak of ad-Da'wat ul-Yamaaniyah - 22 Sha'baan ul-Kareem 532 AH - 1432 AH
900th Milaad-e-Muneer of Da'wat-e-Itlaaq 900th Milaad-e-Muneer of Da'wat-e-Itlaaq 900th Milaad-e-Muneer of Da'wat-e-Itlaaq
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Bayaan in Audio
The Majlis-e-Farhat of the Completion of 9 Centuries of the Commencement of the Succession of
ad-Du'aat ul-Mutlaqeen (aq)

Yaman is located on the right side of the Ka’batullaah. In one sense, this is the reason it is called as Yaman – that which belongs to the right side. It is a blessed land which is the door of guidance knowledge of Ahl ul-Bayt (as). It is a peaceful place for mumineen. Yaman is flanked by high mountain ranges on one side and Red sea on the other which makes its climate moderate and pleasant. Highlands of the mountains make the climate dry and the breeze flowing from the Red sea makes it cool. Even before the flags of Islaam and Imaan were raised on the land of India, Yaman was pulsating with Arabic culture, customs and practices, tradition, ethnicity and a well developed infrastructure. Being a well civilized region it attracted people from all over the globe. It had become a trading hub because it was an important port on the route from west to east. Yamanis are known for their patriotism, loyalty, courage, intelligence and knowledge. They have absorbed varied colours of different cultures.

These were some of the main reasons that Rasoolullaah (saws) sent Maulaana ‘Ali (as) in his time, to promulgate the message of Islaam. Maulaana ‘Ali went to Yaman twice and constructed two mosques – one is Sana’a and the other in Janad. Constructing mosques was the basic requirement for spreading the message of Islaam to the people. Yaman started blooming with the fragrance of Imaan on the hands of Maulaana ‘Ali (as). Since then, Yaman has never remained void of representative of Da’wat-e-Faatemiyah. A’immat-e-Taahereen (as) in their respective times sent their Du’aat to Yaman for the guidance of mumineen and providing the necessary fuel of knowledge so that the lamp of Imaan continues to glow in their hearts. Fame and esteem of Da’wat-e-Mohammadiyah knew no bounds during the time of Imaam Mehdi (as) when he sent Saiyedna Ibne Haushab and other Du’aat to strengthen the roots of Da’wat in Yaman. The result of these endless efforts was that the Kings of Sulayhi dynasty became the supporters of A’immat-e-Taahereen (as) and they raised the flags of Da’wat-e-Faatemiyah to the new heights in Yaman. The contributions and efforts of these Du’aat-e-Zuhoor (Du’aat during the presence of Imaam (as) before seclusion) bore fruits in the form of succession of ad-Du’aat ul-Mutlaqeen (Du’aat after the seclusion) in Yaman after seclusion of Imaam Taiyeb (as).

During the time of A’immat-e-Taahereen (as) the Faatemi culture and tradition was reflected in the streets of Misr. It was one of the most refined cultures of the World. Even during that period the Du’aat (aq) in their respective regions were recognized as prominent and influential figures in all aspects of lives of the people. It was also true for the Du’aat who were sent to Yaman at that time. The only difference was that glory of Faatemi Da’wat was evident in Yaman because of the presence of A’immat-e-Taahereen (as) in Misr. It was because of them the enemies in Yaman had gone underground and dormant. After the seclusion of Imaam Taiyeb (as) in Misr, the situation in Yaman underwent a drastic change in that the dormant enemies raised their heads against the Faatemi Da’wat. The Du’aat of Yaman had to defend themselves and the mumineen either through sword or pen. They had to fight battles with the enemies. They had to unveil the knowledge of Ta’weel and Haqeeqat among the mumineen by writing books which, by passing time, became the marvels of the Faatemi literature. They had to uncover the hidden contexts of the seclusion and the necessity of Du’aat in the absence of Imaam (as). Khidmat of Du’aat of Yaman is unparalleled and outstanding because of these reasons. At times they were like soldiers in the battlefield; writer of the books; giving discourses in the mosque; leading prayers in the mosque; and at times they had to conceal their identity by dressing like porters or businessman or a common person.

History of Yamani Du’aat (aq) of four centuries is startling and interesting. It is a lesson for a learner. Saiyedna Haatim (aq), Saiyedna ‘Ali bin Mohammad al-Waleed (aq) and Saiyedna Idrees ‘Imaaduddin (aq) have written meticulous historical account of this time. Even the historians other than Du’aat have portrayed the contributions of Du’aat of Sulayhi dynasty and other Du’aat of Yaman and written numerous books on it. Hence we find vast differences in the historical accounts of our Du’aat and other historians. Keeping aside all differences, the short historical accounts of Du’aat ul-Akrameen (aq) of Yaman have been published in parts in Mishkaat ul-Haadi Newsletter. The references and citations have been taken from several books of Akhbaar (books pertaining to the history of Du’aat). These accounts have been given in Lisaan ud-Da’wat, Urdu and English in the non Bohra books and literature.

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