Subsequently, splits occurred at various instances in the mainstream Bohra community regarding the spiritual appointment in the succession of the representative of the Imam us Satr or Da’i in Ahmedabad between 1422 and 1640 AD.

But Ali ordered his associate Hasan Badruddin in 1031 AH/1622 AD to go to the Mughal court in Lahore to meet Jahangir to complain on his behalf about the atrocities meted upon Alavis in Ahmedabad by their opponents.

It was the result of their perseverance and efforts that people started believing and accepting the Isma'ili-Tayyibi principles and gradually the mission of Yemen gave birth to a new community in India – The Bohras.

[11] Indeed, there is a close analogy between the terrestrial hierarchy of the Fatimid Da'wat organization with its highest ranks of Naatiq (Nabi, prophet), Asaas (Wasi, vicegerent) and Imam, and the celestial or cosmological hierarchy developed during the period of the Fatimid Caliphate and strictly followed by the missionaries in India today.Unlike the case of Imam, where he appoints his successor only from his sons through divinely guided practice called Nass-نص, the Da’i can appoint anyone in his place who is most trusted, pious and capable of carrying responsibility of Da’wah affairs with wisdom and proficiency.

[33] Till the time of 19th Da'i Idris Imaduddin (832-872 AH/1428-1468 AD), due to the efforts of Adam Shujaa’uddin sizable Bohras migrated from Patan to Ahmedabad.

At that time sizable Bohra population could be found at Patan, Khambhat, Siddhpur, Nadiad, Kapadvanj, Bharuch, Vadodara, Umreth, Mehsana, Dholka etc.

[11] It was chiefly because of Ja’far Patani Naherwali and his people who left Isma’ili-Tayyibi faith and accepted Sunnism and they constantly instigated local Muslim rulers against the Bohras.

The city of Vadodara deserves a special attention along with the Tayyibi missionary activities in Ahmedabad as many devoted personalities worked hard to retain the community faith when the turmoil of dissidents created by Ja’far Naherwali was at its peak.

During the time of 21st Da’i al-Mutlaq Saiyedna saheb (tus) Hasan Badruddin bin Idris (d. 933 AH/1537 AD) when Mahmood Shah II was the sultan of Gujarat, Mulla Isma’il of Vadodara migrated to Ahmedabad and he was martyred along with his accomplices on the banks of Sabarmati River.

During the time of 26th Da'i al-Mutlaq Saiyedna Dawoodji Burhanuddin bin ‘Ajabshah (d. 997 AH/1589 AD) when Muzaffar Shah III ruled Gujarat, Saiyedi Musanji bin Taaj saheb[38] (d. 986 AH/1578 AD) of Vadodara was martyred in the Mandvi gate when he invited Saiyedna saheb to inaugurate the mosque which he had built after returning from Hajj, avoiding Salaahuddin the then governor of Muzaffar Shah III.

Saiyedna saheb ordered Saiyedi Shaikhali to leave Noorbhai in Vadodara for religious education and training and granted him all the permissions to carry out community responsibilities of Surat.

Every year on the occasion of ‘Urs Mubaarak (death anniversary)[42] of Saiyedna Noorbhai Nuruddin in Moharram a grand function is held in Surat where Alavi Bohras participate with great fervor and faith.

These prophets are ‘speakers’[43] (naatiq-ناطق), because they talk to men, proclaiming to them a shari’ah, an exoteric (zaahir-ظاهر) law with its commandments and prohibitions, its ritual obligation and legal definitions.

By the side of each prophet-speaker stands an authorized representative (wasi or asaas-وصي، اساس) who knows and teaches eternally immutable ‘esoteric meaning’ (baatin-باطن) of all these prescriptions and regulations-though only to a small number of the elect.

[29] Qur'anic verses throws light on this subject in the following way: This type of allegorical interpretation is applied on the Hadith of Mohammad: Numerous books are dedicated to this topic and it has been written throughout the Islamic era and the same is carried out today too by the missionaries.

The distinction between the zaahir and baatin was an integral part of the religious system of thought elaborated by the Isma’ili missionaries of different periods and this particular process continued with the Taiyebis in Yemen.

There are various Academic and Research Institutions which carry out studies on Isma'ili Taiyebi Literature basically starting from 225 AH (c. 840 AD) until the present based on Ahaadees,[51] Akaaleem,[52] Riwaayaat[53] and historic events with the assistance of renowned and experienced scholars in their respective fields.

The centre of ad-Da’wat ul-Haadiyat ul-‘Alaviyah[56] houses several hundred manuscripts which is managed, preserved, conserved, and enriched by the 45th Da’i al-Mutlaq Saiyedna saheb.

It has been observed that due to the maintenance of secrecy of Isma’ili Literature, the private family collections in Yemen, Sindh, and Hind[57] are never in direct access to the public domain nor are the manuscripts lent or shared to any aspirant of the study.

But, regarding the ad-Da’wat ul-Haadiyat ul-‘Alaviyah collection, despite its original and unique source, the Da’i is lenient in sharing the manuscripts after thoroughly assessing the just and critical way of translating, editing and publishing.

The manuscripts copied by the 45th Da'i al-Mutlaq Saiyedna Haatim Zakiyuddin saheb since 1405 AH/1985 AD: The Peaceful City of Vadodara (Gujarat, India)[75] is the Centre of Da'wah Haadiyah 'Alaviyah الدعوۃ الھادیۃ العلویۃ (Alavi Bohras, Alavi Da'wat) since 1110 AH/1698 AD when 32nd Da'i e Mutlaq الداعي المطلق Saiyedna Jivabhai Ziyauddin migrated along with community members to Vadodara due to persecution and tyranny of other Muslim and Bohra communities.

Asbaaq[76] of Faith: For years together, Da'i, Mazoon, Mukaasir and Ra's ul-Hudood impart Religious Knowledge centred on Isma'ili Taiyebi Literature,[77] dealing with Aqaa'id-عقائد (dogmas, beliefs), Sunan-سنن (traditions), Rusoomaat-رسومات (customs), Aa'maal-اعمال (deeds), Zamaan-e-Haal-زمانۂ حال (current affairs) by conducting Special as well as General Daras-درس[78] (learning classes) weekly.

After the prayer of sunset (maghrib-مغرب) people gather in a mosque or in a mausoleum in the presence of Da’i al-Mutlaq to pay respect in the form of sweets, chaadar (flowery sheet), ghilaaf (decorative drape).

It is a unique socio-religious festival in which Da’i al-Mutlaq (Saiyedna saheb) addresses people and makes them aware about the simple and pious life of Du’aat-دعاۃ, their works and sacrifices, their prayers and admonitions.

Tenets of Isma’ili-Taiyebi faith are dealt with in detail in such gatherings such as salvation, life after this world, accounts and answers to be given to angels, paradise and hell, good and bad deeds and its reward or punishment, the day of qeyaamah (یوم القیامۃ), the proceedings of the deceased in his grave, supplication and prayer for the pardon of evil actions etc.

The first ten days are called ‘Asharah Mubaarakah-عشرۃ مبارکۃ as it is marked with weeping and mourning on the Martyrdom of the 2nd Imaam Abu ‘Abdillaah Husain, grandson of Muhammad in Karbalaa.

Till the tenth day known as Yaum e ‘Aashuraa, Da'i al-Mutlaq recites sermons and delivers lectures everyday in the morning in Jaame’ Masjid, Vadodara.

A beautiful Sabeel-water outlet made of silver is erected every year at the entrance of Badri Mohalla conceptualized by Neknaam Shaikhali Alibhai acting on the orders od 42nd da’i Saiyedna Fidaali Badruddin in 1366 AH/1946 AD.

On the tenth day of Moharram i.e. ‘Aashuraa a dish called "Khichdo"[83] is cooked for the whole community at different places to commemorate the martyrdom of Maulaana Imaam Husain.

In 1425 AH/2004 AD during the time of 44th Da'i al-Mutlaq Saiyedna Abu Haatim Taiyeb Ziyauddin saheb, the website[88] was conceptualized and launched with the sole aim of making the community and World aware of the History, Practices, Customs, Events, News, Principles, Calendar, Literature, Prayers, Business, Family and Social life, Education, Occupation etc.