wa'az each day for 8 days starting 2nd Muharram and two on the final day of Ashura (), the 10th of Muharram. Every year the Da'i al-Mutlaq selects a city to host the Ashara at which, at times, attract 100,000 to 200,000 azadar-e Husayn (). The ashara wa'az from the host city is, on occasion, broadcast to various venues around the world. Pilgrims are often provided with free accommodation, transportation, and meals. The faculty of Funun al-Quran, a department of Aljamea-tus-Saifiyah, oversees elaborate Tazyeen () of the host venue. Teaching Patriotism Mohammed Burhaunndin always instructed his followers to be patriotic to the state they resided in. In Islam, loyalty to the land of abode is an integral part of one's faith. Mohammed Burhanuddin urged his followers to follow the laws of the country they live in and strive to be good citizens. Dawoodi Bohras have therefore become well integrated into the various societies that they have become part of, in the countries in which they reside. They are active in community help efforts and also partake in social drives and campaigns. Islamic Identity Throughout his 50 years in the office, Mohammed Burhaunndin strove to imbibe a particular Islamic identity to his followers. The most prominent distinction of the Dawoodi Bohra community is their religious attire, known as the Libas-al-Anwar (lit. Radiant Clothes.) For men, it usually consists of a trouser-like pant called an izar, coupled with a loose elongated shirt-like draping over the upper body --- called a kurta along with an overcoat called a saya, which is topped off by a skull cap called - Topi. The women's attire is called a ‘Rida’ which is an all-covering dress worn by Bohra women. Furthermore, the men in the community adorn a full-grown beard which adds to their distinctive identity. In addition to the distinctive clothes, he also urged his followers to speak a unique language, known as the Lisan-al-Da’wah (the language of Da’wah). The language is predominantly rooted in Arabic and Gujarati with a mix of words from other languages such as Urdu and Persian. Burhanuddin has also supported the movement towards Islamic English where the expression of Islamic norms and Quranic concepts are better articulated in the English language without compromising the meaning. For example ‘Mosque’ though derived from the Arabic word ‘Masjid’ fails to convey the original meaning of the word, ‘a place for prostration or sajda. Upliftment