[6] The reason is that the religious sermons is highly loaded and peppered with the inputs and sentences of Arabic language having direct references with ancient sectarian Bohra literature linked with Egyptian and Yemeni phase of Da'wah.

With the continuous effort of the Taiyebi leadership (of Yemen and their representatives in India) to promote Qur'anic and Islamic learning within the community, the language of these texts has, over time, percolated Lisaan ul-Da'wat, with Arabic (and Persian) words replacing part of the Gujarati lexicon.

The Da'i-missionary (working under the guidance of Imam) was also expected to be sufficiently familiar with the teachings of different religions as well as various Islamic traditions, whilst knowing the local language and customs of the province in which he was to operate.

[3] This is the reason that the Bohra leadership of Ahmedabad phase (946-1070 AH/1540-1660) made notable efforts to amalgamate Yemeni Arabic lexicon with the local language.

In more recent times (i.e. since the beginning of 14th century AH), some of these works have appeared in a form of Arabicized Gujarati written in Arabic script, the official language of the Bohra Da'wah, so as to reach a wider public.

[3] Though not normally written and only implied,[10] like Urdu, Lisan ud-Dawat also has diacritics taken from the Arabic language[11] to express short vowels.

The Alavi Bohra community are muslims who believe in Shi'a Isma'ili Taiyebi doctrines, beliefs and tenets.

The 18th Faatemi Imaam Maulaana al-Mustansir Billah (478 AH/1094 AD), from the Aal-progeny of Muhammad al-Mustafaa, held the seat of the Fatimid Empire in Egypt and acted as the sole authority of the Shi'a Isma'ili branch of Islam.

At that time, Sidhraj Jaysingh[16] was ruling in Patan-Sidhpur, and a small Isma'ili community was already residing in Gujarat who were well-versed with local customs and language.

They helped the clergy in every possible way to dispense the word of Imam among those Brahmins who showed sincere interest in Isma'ili doctrine.

Historical accounts points that early Taiyebi preachers-maulaai had to travel far and wide on the commands of their Da'i to such a remote place where they found the native language as a big hindrance to their religious agenda.

Every Isma'ili preacher who came to India after Maulaai[18] Ahmad, either from Egypt or from Yemen, had Arabic as his mother tongue and it happened to be the official language of the Fatimids.

With the help of Gujarati speaking Isma'ili traders they gradually learnt the local native language to propagate their religion.

This was the period when Bohra missionaries practiced and preached their faith openly and the local people felt their presence in Ahmedabad.

Thus due to these reasons and the migration of the Alavi Bohras from Ahmedabad to Vadodara in 1110 AH/1699 AD, they speak Lisaan ud-Da'wat, a blend of many languages including Khojki.

Hence, from examples i to xxviii, we can observe that, although they have borrowed words from Gujarati, there is an impact of Arabic, Persian and Urdu due to the language contact.

At each place where the Isma'ili-Taiyebi community resided, there used to be a learned and pious mulla who conducted various classes of religious teachings-dars and halqah[21] with different groups of students under the direct guidance of the Yemeni Da'i.

As the Isma'ili-Taiyebis, residing in Gujarat (Ahmedabad) and nearby areas were very enterprising, enthusiastic, progressive and soulfully involved in business and accordingly in their daily affairs and conduct, they were called "Bohras" (excellent or unique community).

[23] This way the trade and social relations between Yemen, Hind and Sindh[24] became stronger and the lingual expressions, dialects and accents of Arabic, Persian, Urdu and Gujarati got mixed together.

[25] Keeping the main structure of the Gujarati language intact, normally Arabic, Persian and Urdu words were introduced by the learned people and gradually the community as a whole began using them in their daily and routine conversations.

[26] After the demise of 24th Da’i in Yemen, the seat or the centre of this religious mission, ad-Da’wat ul-Haadiyat ut-Taiyebiyah, in 975 AH/1567 AD was transferred to Ahmedabad.

This Arabic-blended fantastic offshoot of Gujarati Language survived and its vocabulary prospered because of an active involvement, direct patronage and encouragement from the Da’i.

The 31st Alavi Da'i Saiyedna Hasan Badruddin (d. 1090AH/1679 AD) of Ahmedabad noted for his anthology[30] in Arabic also wrote Fa'al-Naamah[31] in LDA.

In Vadodara, 41st Da'i al-Mutlaq Saiyedna Jivabhai Fakhruddin (d. 1347 AH/1929 AD) wrote many poems in LDA,[32] some of them are recited regularly by Alavi Bohras "Aye Mumino socho zara, duniyaa che aa daar e fanaa" (O ye believer, this worldly life is but temporary) and "Khazaano ilm no mushkil-kushaa ni itrat che" (The treasure of knowledge is the progeny of Ali ibn Abi Talib, the legatee of Muhammad).

Apart from this 35th Da'i al-Mutlaq Saiyedna Noorbhai Nuruddin (d. 1178 AH/1764 AD) in Surat compiled as-Sahifat un-Nooraaniyah having detailed explanation of Ritual Purity (wuzu) and Prayer (namaaz) with supplications along with Q&A of Isma'ili jurisprudence in LDA.LDA is basically inspired and based on the 28-letter alphabet of Arabic.

Because the missionaries had to deal with local people in Gujarat for trade and religious affairs, they included 16 other letters of Gujarati for better communication and expression.

From these, three independent letters, Pe-پ (પ), Che-چ (ચ), and Ghaaf-گ (ગ), are widely used to incorporate Gujarati, Persian and Urdu terminology that cannot be written in the Arabic alphabet.

"Haa" is mixed with different letters to get letters of different languages, such as baa-haa (بھ,ભ), baa-taa (تھ,થ), baa-ţaa (ٹھ,ઠ), pe-haa (پھ,ફ), jeem-haa (جھ,ઝ), che-haa (چھ,છ), daal-haa (دھ,ધ), ďaal-haa (ڈھ,ઙ), kaaf-haa (کھ,ખ), and gaaf-haa (گھ,ઘ).

[36] To cite an example, we will first examine the non-Islamic names of the authorities in different religious hierarchies attached directly with the affairs and service of the Rightly Guided Mission- ad-Da'wat ul-Haadiyah.

The same sectarian literature was taught in religious schools-madrasahs under the direct supervision of Da'i al-Mutlaq to not only Yemeni people but also to those who had come from western India to acquire knowledge of different theological branches.