Qutbi Bohra

Qutbi Bohra
Abbreviation	QB
Type	Bohra
Classification	Shia Muslim
Orientation	Islam
Scripture	Qura'n al-Majeed
Theology	Progressive
Structure	centralised and autocratic
Sayadna	Khuzaima Qutbuddin
Associations	Qutbi Qarzan Hasana Schemes, Qutbi Scholarships
Headquarters	Thane, Maharashtra, India
Founder	Sayadna Khuzaima Qutbuddin
Origin	2004 Udaipur
Separated from	Dawoodi Bohra
Members	~200 (misaq report)
Aid organization	Zahara Hasanat
Other name(s)	Qutbi Dawat, Kutbi Bohra, Qutbi Vohra, Kutbi Vohra, Kutbi Dawat
Official website	www.fatemidawat.com

Qutbi Bohra, also spelt as Kutbi Bohra or Kutbi Vohra or Qutbi Vohra, is a sub sect of Dawoodi Bohra Muslims. The name Qutbi Bohra is derived from the words Qutbi, which refers to the name of the founder member Sayadna Khuzaima Qutbuddin and Bohra refers 'trade' in Gujarathi, the language of the western state of Gujarat, India. Together Qutbi Bohra means the 'Highest position of trade'.

The foundations of Qutbi Bohra theology are expressed in progressive thinking which refers to the protest against some beliefs and practices of the Dawoodi Bohra sect.

Qutbi Bohra is an encompassing of progressive reformation against what is considered errors of Dawoodi Bohra faith and practice that originated with doctrines, religious, political and other impulses. However Qutbi Bohra has also been used as a insider term to indicate Western Bohraism that is not subject to Dawoodi Bohra authority, including certain traditions.

Qutbi Bohra was not initially applied to reformist thinking but when it became known that reformist groups showed their intentions unite under the spiritual leadership of Qutbi Bohra sect, the name Qutbi Bohra began to be used in Dawoodi Bohra circles to signify those members who do not intent to belong to the Dawoodi Bohra sect.

History

Pre-formation

Main article: Dawoodi Bohra

1900s

The reformist began actively creating disharmony among Dawoodi Bohra sect by every means available, to present a tinted picture of the Dawoodi Bohra sect and its leadership, under the leadership of Asgher Ali Engineer, an Islamic scholar, writer, who proudly claims himself to be "a Marxist and Atheist". He wrote books, organised verbal attacks, tried to corrupt minds of members of Dawoodi Bohra sect , filed cases in courts of law, assembled like minded people with progressive viewpoint. It was during these times he met Sayedna Khuzaima Qutbuddin in Udaipur. Both of them saw great similarities in their viewpoints and also that they stand to gain a lot by joining forces.

2004

In 2004 Sayedna Khuzaima Qutbuddin unofficially declared the formation of the Qutbi Bohra sect among his followers. At the same time Asgher Ali Engineer gathered all the reformist faction under Central Board of Dawoodi Bohra and also confirmed the allegience of most of the refomist towards Qutbi Bohra sect. Central Board of Dawoodi Board also continued their efforts against leadership of Dawoodi Bohra community. The finance for all these was provided by Dawoodi Bohra Welfare Society (Dawoodi Bohra Reformist Jamat) Leicester, UK, as mentioned in their AGM Balancesheet.

The formation of Qutbi Bohra sect and its leadership by his own brother Sayadna Khuzaima Qutbuddin brought great hurt and pain in the heart of his brother Syedna Mohammed Burhanuddin the then Da'i al-Mutlaq of Dawoodi Bohra sect, who fell gravely ill because of all this and eventually this led to His untimely demise.

2004 to present day

In 2004 early members of the Qutbi Bohra sect concentrated their efforts to promote Qutbi Bohra sect secretly in Udaipur and Godra. The promotion of Qutbi Bohra sect in Malegaon, Mumbai, Gujarat and United Kingdom were taken up by the reformist groups present at these places. The leader of Qutbi Bohra sect declared much of his intention of seperation from Dawoodi Bohra sect by an article published in Azad 2005 issue. There were reformist movements under Central Board of Dawoodi Bohra against Dawoodi Bohra sect gave rise to many court cases, disobedience activities and media attacks against Dawoodi Bohra community.

Under the claim of attempting to bring about reforms in Dawoodi Bohra community, the members of Qutbi Bohra and the reformist took up the movement to promote Qutbi Bohra sect. With Bohra Youth Sanstan also called Dawoodi Bohra Jamat Youth, in Udaipur, Dawoodi Bohra Roshan Khayal Jamat in Malegaon, Progressive Dawoodi Bohra in Mumbai, Central Board of Dawoodi Bohra also in Mumbai and all of them financed and run by Dawoodi Bohra Reformist Jamat also called Dawoodi Bohra Welfare Society, Leicester, United Kingdom. The combined efforts bore fruit and the Qutbi Bohra sect accumulated a reasonable following.

In 2011, the declaration of the successor of the Dawoodi Bohra sect created a rippling effect on the members of the Qutbi Bohra sect. With the loose consensus among the reformist gathered under Central Board of Dawoodi Bohra introspecting their decisions, the other members too reasoning out their queries. At such a difficult time Asghar Ali Engineer exercising his years of reformist tact got the Qutbi Bohra sect to a common platform.

Then the eventful day 15 April 2013, dawned when a prominent newspaper carried the news of Qutbi Bohra formation. The effect was as diverse as the people reading it. Everybody reacted to the news in one way or the other and the formation of Qutbi Bohra became official.

The success of Qutbi Bohra in India and growth had resulted in furtherence of the activities of the reformists. But in just one month of the declaration in the papers Asgher Ali Engineer died and Qutbi Bohra sect went through a religious strife comparable to that which Dawoodi Bohra sect had suffered for the past years.

The reformist tried to bring about social changes but Qutbi Bohra sect was confronted with various forms of skeptism with certain modern religious ideology as a version of communism and liberation. Events ranged from mere non acceptance to exposing the Qutbi Bohra sect such that many who had joined Qutbi Bohra sect left the allegiance. Among those who remained a clear shift in Qutbi Bohra adherance could be seen with the members of low income group and while the prominent members no longer being the part of the equation.

Especially pressing in India was the strong grip of the leader of the Dawoodi Bohra sect. In other countries Qutbi Bohra adherants found themselves in competition with Dawoodi Bohra followers. Combined factors of religious policies of the Dawoodi Bohra leader and the benefits given to the Dawoodi Bohra members often forced Qutbi Bohra believers to choose between either sects. The commitment of the Qutbi Bohra members towards Qutbi Bohra sect dropped thanks to religious development and teachings by Dawoodi Bohra leadership.

This year also saw perods of rapid and dramatic Qutbi Bohra revivals in India by its followers generally recognized in a specific area. The rest of India was characterised by accelerating fragmentation. There was a rise of both liberal and splintering groups breaking away from Qutbi Bohra sect and joining Dawoodi Bohra sect.

Notable developments after 17 January 2014, demise of Syedna Mohammed Burhanuddin, within Qutbi Bohra were the departure of prominent members of Dawoodi Bohra sect, reformist groups and other individual groups back to their status quo. This can be clearly seen from the fact that during the Misaq (pledging) ceremony only 100 people turned up. While these movements have spiraled back to Dawoodi Bohra sect the members it had lost, the development of Qutbi Bohra became less dominated by reformism, leading to an increasing concren for the future of Qutbi Bohra sect.

Qutbi Bohra schism

In 2004 Sayadna Khuzaima Qutbuddin unofficially founded the of Qutbi Bohra sect before his trusted followers during the period of Syedna Mohammed Burhanuddin, the Da'i al-Mutlaq of Dawoodi Bohra sect at that time. Asgher Ali Engineer and the individual leaders of the different reformist groups gave their allegience for the Qutbi Bohra sect and then called a conference of their members under the umberella organisation of Central Board of Dawoodi Bohra and tried to persuade the followers of their respective reformist groups to offer their allegience to Qutbi Bohra sect. Thus Sayadna Khuzaima Qutbuddin became the theological founder of Qutbi Bohra and Asgher Ali Engineer and other leaders of the various reformist groups contributed the denominations.

The progressive minded group Progressive Dawoodi Bohra seperated from Dawoodi Bohra sect in 1977. The other reformist groups were seperated at different times but in most cases the seperations were not clearly made so as to be evident. They all rejoined in Qutbi Bohra sect, atleast their representatives who had arrived for the conference had done so. But to get an identity for Qutbi Bohra sect was a daunting task and the mastermind Asgher Ali Engineer with his remarkable reformist experiences and contacts with well placed officials and eminent persons took it upon him personally to achieve it.

After the death of Asghar Ali Engineer the whole operation and control of Qutbi Bohra sub sect fell into the hands Sayadna Khuzaima Qutbuddin, his wife from a Parsi family and his children.

Estimates of total number of Qutbi Bohra members were very uncertain partly because of difficulty in determining which denomination should be placed under which group and how many of the members did approve to join Qutbi Bohra sect.

A special grouping are those members of the Dawoodi Bohra community who had seperated from Dawoodi Bohra sect and organized under the Dawoodi Bohra Jamat Youth also called as Bohra Youth Sanstan. Some group of individuals who hold basic progressive view identify themselves as simply Bohras. They typically distance themselves from Dawoodi Bohra sect, Qutbi Bohra sect or any other factions and have little or no affiliations with historic denominations.

Contrary to how the Qutbi Bohra leader often characterised, the beliefs of Dawoodi Bohra sect were not sidelined or confused during the claims made by Qutbi Bohra leader. On the contrary the visible unity of the Dawoodi Bohra sect was seen by Qutbi Bohra leader as an important and essential doctrine targeted to be broken by reformation. The Qutbi Bohra leader belief that he was reforming the Dawoodi Bohra sect which he viewed as change eventually became corrupted. The Qutbi Bohra leader took the charges of schism and reformism by denying them and maintaining that it was the Dawoodi Bohra sect that had left them. In order to justify their departure from Dawoodi Bohra sect the Qutbi Bohra leader would often produce new arguments from time to time.

Inter Bohra Schisms

Divisions of Dawoodi Bohra sect

• Dawoodi Bohra (1094)

• Jafari Bohra (1426)

• Sulaimani Bohra (1592)

• Alavi Bohra (1625)

• Hebtiahs Bohra (1754)

• Atba-i-Malak Bohra (1840)

• Progressive Dawoodi Bohra (1977)

• Qutbi Bohra (2004)

Inter Bohra Schism refer to specific groupings of members of the Dawoodi Bohra sect that shared foundational doctrines and the name of their groups in sects. All breakaway sects rejected the Dawoodi Bohra beliefs on one ground or the other. Some sects are less accepting than other sects and the basic orthodoxy of some are questioned by most others. Individual sects also have been formed over very subtle theological differences. Other sects are simply ethic expressions of the same belief.

Likewise the foundations of Qutbi Bohra theology are expressed in progressive thinking. These beliefs of faith state that simplicity, dynamism and liberalisation will give a peaceful life to those who believe in them. It further maintains that progressive thinking will elevate members of the Qutbi Bohra sect from worldly harm and will smooth their process of life such that they will be able to coexisist with othe religions and religious beliefs of the world. The same terms of simplicity, dynamism and libralisation are also a part of reformisation, which aims forming again what is already formed.

Movement

The original seperation of Qutbi Bohra from Dawoodi Bohra sect was largely ideological and its religious diamension very small. Apart from the permission to use the translation of Qur'an al Majeed, prayers (dua) translations and few minor changes, official stance of Qutbi Bohra with regard to faith and practice remained virtually unchanged with respect to those followed by Dawoodi Bohra sect. The progressive outlook was implimented after joining hands with reformists. Qutbi Bohra was from the beginning subject to non-recognition by Dawoodi Bohra sect authorities who disagreed to even its exsistance let alone its formation.

Further Qutbi Bohra was suppressed by the position of its leader making it impossible for him to publically promote it. He had to move from one place to another to persuade people to join it. Although the leader of the Qutbi Bohra sect had the full support of the reformists, he personally was not a very active contributor as he had very different education than those that would be given to a leader of a community which made him dependant on the support of four teachers of the Dawoodi Bohra educational institute Al Jamea tus Saifiyah who were his guide in all his activities. But these four teachers were removed from their services due to their non -complient teachings.

The inclusion of modernisation and libralisation did not constitute a rigorous and well defined theology but were rather an inclination to integrate the spirit of reformism. New understanding of the nature of the people and their mentality clearly showed the need to find a new approach to theology of Qutbi Bohra sect.

Belief

Qutbi Bohra has a set of beliefs that are essential to its faith.

Qur'an al Majeed

Qur'an al Majeed is the holy book. It is the words of Allah Taala. It contains the rules of living according to the wishes of Allah Taala. It is a guide on various aspects of life. It contains information on all the phases of life and its relationship with the living and non living things of the universe and beyond.

Misaq

Misaq or pledge or oath are statements of religious beliefs that express the faith of the member in it. The misaq is read out and the members are supposed to agree to it. The major points expressed in the content of misaq are:

• oath of belief in Allah Taala, Prophets, Imams and Dais.
• oath of being faithful
• oath of non breaking of the oath

Tenents

There are seven tenents which are principles relating to ethics and worship which play a fundamental role in the lives of the members of the community. The following are the seven tenents:

• Walayat (Faithfulness)
• Taharat (Cleanliness)
• Salaat (Prayer)
• Soam (Fasting)
• Zakat (payment of religious dues)
• Haj (pilgrimage to Mecca and Madina)
• Jehad (a personal internal retribution to firmly follow the tenents)

Prophet Muhammad

Belief in Prophet Muhammad as the last messenger of Allah. Belief in Prophet Muhammad as being appointed to bring Islam. Belief in the life and works of Prophet Muhammad which were recorded and form the Sunnah of Islam. This recordings contain incidents of his life, his way of life, his judgements, his practices, his decisions, his nature, his medications etc.

Prophet Muhammad's Progeny

Prophet Muhammad's progeny are those successors of Prophet Muhammad who are appointed by process called nas (process of appointment of successor). Prophet Muhammad did nas upon Maulana Ali, who did nas upon Imam Hasan and the process continued till Imam Amir who went to seclusion. This process still goes on to this day.

Ascension to Jannat

The belief of ascension to Jannat (heaven) is based on

• dedicating one's life to the principles of Islam
• dedicating everything in one's possessions to the services of Isam
• living and dying on the principles of Islam

Three Positions

The belief in the three position of religious leadership and guidence:

• Prophet
• Imam
• Dai

Belief that Prophet Muhammad is the last prophet. Imam is always present in the world. Dai will guide the people when Imam goes into seclusion.

Worship

Assembly for worship is on Friday afternoon. Also gathering is held on special occasions like urs, wedding, etc. Places of worship are usually in masjids (mosques) but can also take place in halls and open places. There is no idol worship of any kind. The performance of namaz is also in the direction of Kaaba. Other aspects of worship included in the tenents have their own set of specific rules and regulations.

Aqiqa

Aqiqa (like baptism in Christanity) creates and strengthens faith and affirms the child's acceptance into the sect. Amid prayers the child is named. Sacrifice, sweets and refreshments are offered. It might also entail a full fledged meal.

Dua

Dua (prayer) are supplications of human interaction with Allah. Different formats of dua are available to be recited on different occasions. After namaz, it is a time of attaining a personal interaction with Allah Taala.

Other than these beliefs there are a number of specific beliefs which are unique to happening of certain events. While some of the beliefs are evoked only on the non happening of certain events. There are many factors and features affecting some beliefs such that it is not entirely accepted or completely rejected but used wisely after careful deliberations.

Present activities

Qutbi Bohra sect have initiated community services in the form of Zahara Hasanat. It was established in the year 1997. Under this trust it offers the following aids to the members of Qutbi Bohra community:

• Food aid: Giving supplies of foodgrains and other foodstuff to those families who find it difficult to make their ends meet.

• Business aid: Small loans to very small scale business such that they can grow their business or come out of debts if any.

• Medical aid: Giving medicines to those who cannot afford it or giving treatments and other medical facilities for free or at subsidised rates.

• Home aid: Provide repairing, painting, waterproofing etc to those houses that are in dire need of repairs; especially waterproofing during rains.

• Education aid: Provision of education fees in full or in part. The amount is given directly to the educational institution.

All these facilities function as a initiative to improve the way of life of the members of Qutbi Bohra.

Qutbi Bohra sect also runs Qarzan Hasana schemes for the development of the members of Qutbi Bohra

Various groups or committiees are formed at different levels so that their tasks and efforts are distributed widely among the Qutbi Bohra community such that these groups or committees can work in unity and achieve their goals.

Today Qutbi Bohra community has a well set network of members who work with devotion and dedication towards the welfare of the Qutbi Bohra community in particular and the world at large.

Culture

The culture of Qutbi Bohra was greatly influenced by Western culture and progressive thinking. Though the rich Dawoodi Bohra culture contained several growth oppurtunities and future prospects, the dominance of progressive thinking was the only consistant force for Qutbi Bohra leader to reject it and accept western culture. Since Qutbi Bohra was a reformation of religious movement, it also had a strong impact on all the aspects of life: marriage, family, education, sciences, political, social order and economy. The members of the community had the right to elect the Imam (to perform namaz) and if necessary to vote for his dismissal. Qutbi Bohra wanted all its members to be able to read the Qur'an al Majeed, in any language, which gave education levels a strong boost. Qutbi Bohra has taken initiative in creating religious freedom, the starting point of Human rights. Qutbi Bohra also give up the distinct form of attire of Dawoodi Bohra sect both for men and women so that they can mix freely among the general population.

Religion

As an addition to its beliefs Qutbi Bohra has incorporated certain points that have formed the basis of its religion.

Understanding Qur'an al Majeed

Qutbi Bohra is of the opinion that Qur'an al Majeed is accurate only as far as religious aspect is concerned but related to the real world aspects it contains errors. Qutbi Bohra accepts Qur'an al Majeed in its original language as well as in translated formats so that its members can understand the meaning while reciting it making it easy for them to memorise it in their own languages and adhere to its teachings. Even its various interpretations, defining the meaning, by various authors is accepted so as to throw more light on the content.

Simplifying Misaq

The misaq (pledge) is converted into a statement werein all the members together recite the same like a pledge and all its binding statements are removed which brings to an end any after effects on members not abiding by it.

Modifying Tenents

• The most important tenent is the faithfulness of the members of the Qutbi Bohra sect towards its religious leader, currently Sayadna Khuzaima Qutbuddin.

• Qutbi Bohra follows the cleanliness part very particularly as it preserves the health of its members. Gents are required to be clean shaved, hair neatly combed, dressed in western outfits or as per the culture of the region they are residing. Ladies are also expected to maintain good hairstyle and wear comfortable outfits without any restrictions.

• Namaz can be performed anywhere even behind imam (person leading the namaz) of any Muslim sect. In Qutbi Bohra the appointment of the imam is the perogative of local jamat who has the right to elect their imam, and also the power to vote him out. There is no system of seeking raza (permission), it is replaced by concensus of the local jamat.

• Paying of zakat would be the perogative of the members and the leadership of Qutbi Bohra nor the local jamat will interfere in the same. The local jamat will be incharge of local properties, if any and any accrual of income will be used transparently. Giving salaam is taboo and there is no level of heirarchy, anyone intenting to contribute are welcome to do so only by way of donations which are recorded in the books of acounts.

• Qutbi Bohra members do fasting for achieving good health and does not relate it to have any religious significance.

• Qutbi Bohra performs Haj because it is mentioned in Islam and firmly assert that it has no relavance either during a persons lifetime or thereafter.

• Qutbi Bohra considers converting the members of the Dawoodi Bohra sect and the reformist to their own fold as their jihad and to put in all the efforts to spread their religion.

Belief about Prophet Muhammad

Qutbi Bohra regards Prophet Muhammed to be the messenger of Allah Taala and that he delivered the message of Islam. It does not visualise him as an intercession to Allah Taala. Instead Qutbi Bohra wants its members to converse with Allah Taala directly without any intercession.

Belief about Prophet Muhammad's Progeny

Qutbi Bohra values Prophet Muhammad's progeny only for historic purposes and conclude that they had been nominated only for religious guidence and that they did not interfere with worldly aspects of life.

Faith for Ascension to Jannat

Qutbi Bohra assures that faith is the only factor that makes a member to ascent to Jannat (heaven). No matter how many good deeds one has done or whose teachings the person has followed, it is only faith that will help that person. It does not propogate in giving oneself up or one's belongings or force oneself on living and dying on Islam but to increase faith by internal retribution and accent to Jannat.

Belief about Three Positions

Qutbi Bohra insists that the three positions are only for religious leadership and totally rules out any worldly aspect attached to these positions. Those who were in those positions were only supposed to guide their followers with regard to religious aspects and to increase their faith in Allah Taala. Any charisma in them regarding personal traits were just coincidence and does not indicate the grace of Allah Taala towards them in any way.

Easier Worship

Qutbi Bohra believes in separating religion from establishments (structures). It advocates that its members need not go to the masjids (mosques) for worship nor are they required to go to the tombs of the departed to give their respects. They can sit in the comfort of their homes and pray to Allah Taala with complete concentration and harmony as Allah Taala is everywhere. Worshiping Allah Taala does not require a person to entail hardships of travelling, spending money and putting in efforts to go to different places and this will also reduce the time and money spent on the preservation of these structures.

Performing Aqiqa

Qutbi Bohra insists that Aqiqa is just a custom that does not affect the faith positively or negatively. It further asks its members to curtail expenses over it be reducing as many rituals in it as possible and spend the money for a get-together to celebrate the birth of the child.

Using Dua

Qutbi Bohra has approved the use of dua (prayer) in converted script of Arabic into English or other local languages. Even translated version of the dua is allowed to be read so that the members can understand the meaning of the dua while reciting them.

Qutbi Bohra sect uses these modifications as the basis of their religion. The progressive thinking aspect and the refomist intentions have been justified by these modifications making Qutbi Bohra sect easier, simpler and acceptable.

Calender

Qutbi Bohra frames its worship and other activities around the Islamic Calender. The Islamic Calendar mentions the Hijri year. The Hijri year was started from the day Prophet Muhammad did hijrat by going from Mecca to Madina. Qutbi Bohra believes that it matches exactly with the lunar cycle. Every month of the Islamic calender consist of either 30 or 29 days. The Islamic calender differs from the Gorgeian calender by 11 days. It is this difference that makes the months in an Islamic calendar come in different seasons. The important days and festivals tend to come in different seasons every year. It shows the important days such as Idd (celebration), Vashek (special namaz), Urs (death anniversary), milad (birthday or birth anniversary), salat timings (time for performance of namaz), various festivals etc. It keeps the Qutbi Bohra sect on the same day all over the world.

Religious Tolerance

Qutbi Bohra sect believes in the values of justice, equality, love, dignity and diversity. It regards that no traditions or no culture are above these values. It promotes the use of simple understandable language. It also has firm opinion that religious tolerance can be acheived only by democracy, dialogue, diversity and knowing each religion in all in all its complexities.

Diversity is important and different cultures represent different system of meanings and visions of good life. Qutbi Bohra asserts that it is absolutely necessary to be humble. It is also of the opinion that peace and justice are the two sides of the same coin and there won't be any peace without justice.

Restoring the right of contribution of common man would rejenuate the religion but more importantly reveal hidden meanings that had been failed to be understood.

Qutbi Bohra propogates gender justice and equality in general. It aims to liberate religion from establishments and make it a platform to question established interpretations of religious scriptures. It also resolves to make a spiritual search for truth so as to emphasise diversity and learn to co exsist through dialogue of culture and equality.

Qutbi Bohra is based on an idea, the profound and irresistable idea that Allah Taala is one, mankind is his creation and that the destiny of all Allah Taala creations is to serve him and return to him.

Thus it can be seen clearly that Qutbi Bohra sect with its reformist perspective are inclined to be tolerant to all religious sects. And in this modern era the leader of the Qutbi Bohra has maintained good relations with leaders of other religion.

See also

See also: Sunni Bohra, Mustaali, Raudat Tahera, Da'i al-Mutlaq, Jama'at Khana, Fatimid Caliphate, Shia Islam in India, Gujarati Muslims, Khoja, Memon People, Atba-e-Malak Badar, Atba-i-Malak, Atba-i-Malak Vakil, and Ramadan