Continued...... 

The Fatimi suzerainty extended over a vast kingdom and the seat of its authority shifted over the centuries from North Africa to the Arab countries, then to Yemen and India. In this way the impact of Fatimi traditions, culture and heritage became impressed on the history of many continents and lands and in each of these a considerable following settled down to carry on the traditional Fatimi way of life. Thus, the community spread and was diversified. 

Following this pattern of history, there was yet another factor which led the members of the Dawoodi Bohra community to settle in more and remote countries. The last 800 years' history of the community shows that the Dai-el-Mutlaq, the religious leader of the community, intuitively sensing difficulties in given situations or anticipating spheres of greater opportunity elsewhere and preparing the ground for easy access to them has been the moving force behind the steady dispersal of the community throughout the world. It is on the basis of this personal involvement in the lives of the followers who are advised, encouraged and assisted by the Dai that the community spread and flourished and today enjoys an enviable position of prestige and respect, and of honour and privilege. Urged by the Dai-el-Mutlaq and actuated by their interest in trade and commerce, the Dawoodi Bohras have traveled to all corners of the globe. They are to be found predominantly concentrated in Asia. 

Sizable numbers of the community are also settled in the United Kingdom, in Europe and as far distant as Canada. Whilst India finds the Dawoodi Bohras in their largest concentrations, the community is also resident in Pakistan, Madagascar, Zanzibar, and countries of Africa, Indonesia and Malaya, Japan and other far eastern territories and ports of trade. 
Although a minority community in every land, the Dawoodi Bohras have successfully preserved over the centuries their identity and their traditional philosophy and culture. In their case complete identification with, and fulfillment of, the obligations and responsibility implicit in national attachment has never proved to be incompatible with the practice of their religion and devotion to their culture and way of life. 

Wherever a sizable number of the community is found settled, evidence of their traditional way of life becomes soon apparent. Led by their religious leaders, the Dai-el-Mutlaq's authorized functionary, the Amil, and his office, the Darul-Emarat, become the pivot round which the religious, economic and cultural activities of the community revolve. A Masjid, a Jamat khana, a Musafir khana and, invariably, a Primary School and such other amenities came into being, set apart for the use of the community (known as Jamaat in its collective sense). The affairs of the Jamaat are administered by an Anjuman (of which the Amil is invariably the President) in accordance with a written constitution granted to the Jamaat by the head of the community, viz., the Dai-el Mutlaq. The satisfactory achievement of a united community life and its happy fusion with the laws and traditions of the country in which the community is settled, is the result of the existence and the uninterrupted functioning of a historical central organisation known as the Dawat-e-Hadiyah. It has, over a period of eight centuries, been able to provide spiritual and moral cohesion as also practical guidance to foster and strengthen unobtrusively but effectively the fundamental unity of purpose that is the keystone of human progress and stability.

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52^nd Dai al- Mutlaq Dr. Syedna Mohammad Burhanuddin (TUS)

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