Gangji, the father of Ismail was one of the famous and dedicated social workers in Junagadh jamat. He had never gone to school, his family members called him gang i.e., unlettered, and became known as Gangji, making his original name disappeared in the records. He was however a man of middle class. His son Ismail is supposed to have been born around 1788 and his fame soon reached incredible heights as the Varas of Junagadh.
Varas Ismail Gangji, crowning the towering name of the Hero of Kathiawar, was a petty spice trader on foot with a bag on his shoulder and wandered from one village to another and was a cheater to give less in weighing. He sold spices in place of the bales of cotton and disposed off in the market. He passed almost 25 years in this trade, which he started at the age of 6 to 7 years.

He was regular in the Jamatkhana, and would attend wherever he went for his sale. He acquired his religious education from Rai Rahmatullah of Bombay. Once he attended the Bantwa Jamatkhana and heard following stanza of the ginan:-

False thine scale and balance uneven,
Measures and weighs heavily counterfeit;
Gave away less and creature grabbed more,
And didn't care for his self.

He heard above verses attentively and gazed at the boy who recited. It moved him so much that he had tears in his eyes. He came to Mukhi Rai Rahmatullah with a firm determination not to cheat his customers and sought forgiveness of his sins. He approached his mother nervously, expecting to be scolded, and revealed his final decision. She spoke softly and uttered words of encouragement.

The ancestors of the Nawabs of Junagadh have a long and glorious legacy of heroism through out the Mughal period. It was Sherkhan Babi, who after consolidating his foothold in Gujrat, assumed the fame of Bahadur Khan Babi and declared himself Nawab of Junagadh in 1748. His Highness Sir Mahabatkhan II Babi Bahadur (1851-1882) was the fifth in the lineal descent from Bahadur Khan I, the founder of the ruling house in Junagadh. His Highness Sir Mahabatkhan II was the 7th Nawab of Junagadh in order of succession. The Junagadh State was also known as the Sorath Sarkar.

Junagadh State was comprised of an area of 3193 sq. miles in those days. According to the census taken in 1871, the population of the State was 389021. The Ismailis in Junagadh State lived mostly in Junagadh city, and not in Verawal, Kutiyana, Mangrol or Wanthali. The Nawab in the Junagadh State was the final and absolute authority and the administration conducted under his direction by a Dewan assisted by heads of various State departments.

His father Gangji was an employee in the wardrobe (jamdarkhana) of Junagadh State. The wardrobe on those days had a wide testimonial of opulence and magnification of Nawab Shahi. Gold, rich gem stubbed ornaments and jewellery, valuable garments and clothes were stored in the wardrobe. Gangji was working as an assistant keeper of a certain Javerbhai. Varas Ismail Gangji also joined the wardrobe in 1819 as an ordinary worker without salary.

During the festivals and other occasions, the visitors brought gifts in the court for the Nawab in Junagadh. Lavish foods were served to the guests, resulting wastage of huge sugar, cinnamon, betel nuts, cardamom, etc. and these were scattered on the floor. The sweeper collected the stuff, but Varas Ismail disliked the wastage. He would sort out each item on the floor and store them on every occasion. When he had collected a fair amount, he delivered them to his supervisor, who was perplexed to see his honesty and loyalty. Very soon, he was made an assistant keeper of the wardrobe.

Once the wife of the Nawab lost her precious necklace. He found it and returned to the Nawaba. His honesty and loyalty were appreciated, causing the Nawab to promote him to a very elevated post. He was confided the Revenue Department and soon afterwards, he became the head of the departments of the Treasury and Mint in 1821.

Varas Ismail Gangji visited different villages and collected inestimable revenues. For the purpose of land revenue administration, the Junagadh State was divided into 12 districts with a total of 842 villages. He also took leading part in the welfare programmes of the State. It was he who initiated a plan to start a railway line in Junagadh. Eventually, the main railway line from Jetalsar to Verawal for the first time in Junagadh was begun and was opened for traffic in 1888 after his death. He was also appointed the head of the provisions and supplies of the State. Varas Ismail Gangji became a best model of an honesty in the Junagadh State.

Once he had to go outside the State to buy some valuable articles for Mr. Lint, the then political agent. He was given a letter of introduction, insisting all those concerned to treat him with honour due to a high official. The Nawab also gave him a piece of land in appreciation of his 50 years services in 1869. He was granted a land in the village of Anandpur, where he built quarters for the destitute. This is on the records of the Junagadh State, and the extract of the Document No. 11 reveals: 'You have been loyally serving us in person for the last fifty years. You have carried out all the responsible jobs entrusted to you with exemplary honesty, and unswerving loyalty. In the state purchases of jewellery for the Heir apparent, we have received huge saving almost a lac of rupees. Besides, you have executed all the orders of Queen Mother with respect, honour and love, and you have never abused the confidence or power vested in you.' (This Document has been signed and sealed on the fourth day of Kartak (Vad) S.Y. 1925, or 1869 A.D.)

The Duke of Edinburg, the future king Edward VII (1901-1910), as Prince of Wales, visited India. The Rajas, Maharajas, Nawabs, Feudatory nobles from all parts of India gathered in Delhi in 1877, where the Prince of Wales was holding a darbar. The Nawab of Junagadh intended to be invited in the darbar. He told to Varas Ismail Gangji, who arranged his invitation through the influence of Imam Hasan Ali Shah. The Nawab of Junagadh was among the Indian Nawabs to be graced with the honour of the very first audience with the Prince of Wales

Imam Hasan Ali Shah hosted a royal banquet to the Duke of Edinburg and Edward VIII in 1877 at the Aga Hall, Bombay. The entertainment of the guests was consigned to Varas Ismail Gangji, who arranged for expert cooks from Ahmedabad, closely related to Wazir Alibhai Bhoora (1900-1996). Sir Sayed Ahmed Khan (1817-1898), Nawab Mohsin al-Mulk (1837-1907), Sir Nawab Mahabat Khan (1851-1882) and Hasan Ali Effendi (1830-1895) were the distinguished guests in the banquet. Imam Sultan Muhammad Shah related the event in his 'The Memoirs of Aga Khan' (New York, 1954, p. 35) in these words: 'When the Prince of Wales paid his state visit to India, he was entertained at Aga Hall by my grand-father, and commented with interest on the number of tiger skins displayed.'

Imam Hasan Ali Shah visited Kathiawar in 1853. Varas Ismail also went for didar and served the jamats for three without any rest. In the same year, he also came to Bombay for didar in Wadi. The tradition has it that when Imam Hasan Ali Shah came down from his bungalow to grace an audience to the jamat, he saw Ismail Gangji at his first sight. He said in a burst of anger, 'Ismail! you have bothered my son Ali Shah in Kathiawar. I know how you misbehaved with him.' The Imam returned, without gracing didar - the jamat was confused and had tears in their eyes. Varas Ismail Gangji did not say anything, he just bowed his head in humility . On the second and third day, the same thing happened and the Imam rebuked him with severe words, but he spoke nothing. The perplexed jamat now began to talk that how wicked he was that they got no didar during last three days and the Imam went away in anger.

Despite mental agony, he worked hard and continued his duties unmindful of the disappointment, which had enveloped his heart. On fourth day, the Imam summoned him in audience in Wadi and said, 'Ismail! I tried your faith harshly, but it proved unwavering like Mount Girnar. You possess an ocean of patience and the gravity of your tolerance is remarkable. With this sense of tolerance and patience, you are the right person to look after the welfare of our jamat, and now, you are the Wazir of whole Kathiawar. I am much happy with you and give you much blessings.' The tears trickled down from the eyes of Varas Ismail Gangji and he stood before the Imam with his head bowed servilely. Imam Hasan Ali Shah vested him the title of Wazir. He expressed his inability for the magnitude of the work that was assigned to this post. Imam Hasan Ali Shah said, 'Ismail! you do not worry. You will handle the job with full responsibility. You will be guided in your work by my blessings and you will carry out the work. Success and glory shall be your reward. This is my wish, Ismail.'

Swift in thought and action, he could formulate his plans on the spur of the moment. He was indeed one of those individuals who combined theory with practice. On that night, Varas Ismail Gangji was greatly worried for the responsibility of the jamat of Junagadh vested in him. He wept and passed sleepless night. His two servants, Abu Samji and Mitha Ismail also did not sleep and watched the worries of their master. He gained patience very soon and started his services in Junagadh as Imam's Wazir.

The economical and social conditions of the Ismailis in Junagadh was the most deteriorated in the whole of India. The social sphere of life was no less than a hopeless condition. The weak were buried under the machinery of the unjust economy. It was a chronic disease spreading day by day in the Ismaili society. The lower strata of the Ismailis were the diggers of graves, barbers, porters, tiffin carriers, manual labourers, domestic servants and road construction workers. Sufficient reliable data is accessible in the voluminous writings that Varas Ismaili Gangji reacted sharply to the ailing state of the Ismailis.

To embark upon the mammoth task of reforms, one needs strength of resolution. Self-confident to face the challenge of the time, having insurmountable obstructions, he felt with ever more conviction that the reforms of his fellow beings had fallen to his lot with the blessings of the Imam. Being a profound and learned scholar, he was also blessed with the remarkable insight of a saga, he had no difficulty in locating the source which had shattered the social and economical conditions of the Ismailis. His first step was to find a solution for those who were at the most lowest class. He had to unite them on their traditional platform, i.e., their regularity in the Jamatkhana. He renovated the Jamatkhana of Junagadh. He allotted the duties to the fleet of field workers, including himself.

On that occasion, the grand procession of the Nawab Mahabat Khan passed near the Jamatkhana, and the Nawab was shocked to see his high minister working as a labourer. He told to Varas, 'Do you lift the bags of sands?' He replied, 'Yes Sir. I am a priceless slave of this jamat, and today it is my turn to work.' The Nawab was impressed beyond measure.

Varas Ismail Gangji united them and knitted together with his well dressed personality with glorious manner and habit. He played an important role for the services of the Ismailis of Junagadh and Kathiawar, he was in charge of settlement and their steady progress. He worked veritably like a brave lion in the community.

Varas Ismail Gangji then turned to improve the worst conditions of the Ismailis and he took few more firm measures to get to the root of their economical condition. The Ismailis were destined to dig the graves. He himself was well aware, of this fact, therefore, he too once dug a grave. When this was reported to Nawab Mahabat Khan that his high minister had dug the grave, Varas Ismail Gangji was summoned to the Nawab.

Varas Ismaili Gangji said, 'None except the Ismaili Khojas are reserved for digging graves. I am also an Ismaili. What's wrong in it?' The Nawab said, 'Well, I agree it, but I cannot allow my minister to take part in this.' To this, Varas Ismail Gangji boldly said, 'But I will either do it as your ex-minister or give me your word that no Khoja will dig graves from today.' Nawab Mahabat Khan acceded to his proposal and issued his decree that the Khojas specifically would not dig graves and it would be consigned to the depressed class in the state.

After performing the spade works, Varas Ismail Gangji centered his attention towards the common folk in the community. This problem was resolved different measures. There were few affluent persons in the community, whom he exhorted to venture into the wholesale business of vegetables, and supply to the Ismaili retailers. Gradually, the labour class joined the business. Once he saw a poor Ismaili porter struggling under the weight of a heavy stone, which he was carrying on his back. Moved by pity for his inferior condition, Varas Ismaili Gangji ordered him, 'Drop the stone' and he did so. Varas Ismail Gangji set him up as a vendor for vegetables.

These new reforms brought the Ismailis of Junagadh slowly into the middle and the higher economic classes of the society. It certainly marked the turning of the tide for them. The old proverb, 'Khoja uthao boja' (Khoja! lift the load) denoting the Ismailis of Junagadh gradually came to an end.

Varas Ismail Gangji was regular in the attendance of the Jamatkhana and came before the Mukhi and Kamadia. He was a high official of the state and then a veteran leader of the community, but where the question for the service of the community arose, he would consider himself as lowest of the low. He unrolled daily the mats and spread on them floor. He started the recitation of the ginans before prayers. He also delivered waez. After an end of the evening prayers, his servants searched daily into the Jamatkhana the new visitors or travellers and brought them for dinner. This tradition of hospitality continued till the death of his son, Varas Kassim.

Once on Friday, he was offering prayers in the Jamatkhana, a messenger came in haste and said, 'Nawab Saheb summons you urgently.' He told, 'Tell him that I will come after an end of the prayers.' The messenger returned with another message of the Nawab to come very soon. This time, the Varas gave him the keys and told, 'Go and tell to the Nawab that I resign from the post, since I cannot serve two Lords at the same time. I am a servant of the State during the day, and a servant of my great Lord at night and on that hour, none can order me.' Varas then appeared before the Nawab after his religious service,. Quite amazingly, the Nawab embraced him with his breast, felicitated and thanked to learn the worth of the divine worship.

The great untapped reservoir of Junagadh's wealth was Gir and the Girnar forests. They formed the greatest natural attraction for all classes of first class tourists, sightseers, wild game hunters and lion killers. As one enters the State from the north-east, the rock of Mount Girnar rises up from the plains around in one black granite block of phallic shape. The slopes, valleys and glades of Mount Girnar form the block known as the Girnar forests. While the Gir forest lies several miles to the east. This is a region of densely covered plains and low jungle-clad ranges of hills and constitutes what is called the Gir forests. The Girnar forest is 70 sq. miles in area, while the Gir forest covers about 500 sq. miles of Junagadh territory. The dense Gir forests are the only abodes of lions, and were a pet hunting ground for the nobility and native chiefs. Imam Aga Ali Shah was fond of hunting lion and tiger and visited Gir forest and Mount Girnar with Varas Ismail Gangji.

In 1876, the State had only 25 Gujrati schools, 5 girls' schools, one Sanskrit Pathshala, one Urdu Makhtab and one high school. Under such condition, Varas Ismail Gangji started some schools for the education of the Ismailis. He also waged war against cruel customs, which had entailed ignorance upon females, and created prejudices against them in the minds of parents, who were grinding their daughters in the millstone of illiteracy. He strongly opposed to the artificial barriers, which debarred women from taking their rightful position in life.

Varas Ismail Gangji was the undisputed leader of the community beyond any doubt, and his humility knew no bounds. He would treat everyone with equal dignity and uniformity. He would offer due respect to the Mukhi and Kamadia. In those times, the Mukhi of Junagadh Jamatkhana was a certain Najubhai, a humble roof and tiles worker by profession. On the occasion of the marriage ceremony of his son, Ibrahim, Varas Ismail invited and gave him a front seat with the dignitaries of the state and the Nawab Saheb. They queered to mark besides them, a man dressed in simple rustic clothes, and asked the Varas to introduce this man to them. Varas Ismail told them with pride that, 'He is an elder of our community, the Mukhi of the Junagadh jamat, and as such he is the representative of the Imam and I stand before him every evening with folded hands, seeking pardon for all my guilty acts.'

It was Varas Ismail Gangji who liberated the Ismailis in Junagadh from the labour works not suiting to their status. His sense of justice was proverbial. Every jamat would offer him ready response and utmost cooperation. He was a strict disciplinarian too. If he would find the small children smoking, he would put them into the lock-up. To the elderly offenders, he would give them stricker punishments, and the relatives of the offenders would support his corrective methods. During his lifetime, the Junagadh jamats were free from such debasing habits.

Varas Ismail Gangji was also commissioned to collect the religious dues in Sind and Kathiawar for some times. Kamadia Nazar Ali in Sind and Kamadia Sabzali Damani in Kathiawar executed the responsible office under his control.

He was a lover of knowledge and gifted man of literary genius, notwithstanding the pressure of work, which his duties entailed upon him, he always found time to read book, which included a wide range of subjects. He had a good collection of the farmans of the Imam. He attended the annual majalis of Ganod, where he arranged an elephantine crowd and imparted the Ismailis the ginans and the farmans. It was a significant quality of his oratory that once who heard him attentively, he became so impressed that he desired for next gathering with him. During his visit to Ahmadabad on October 13, 1903, Imam Sultan Mohammed Shah said, 'Wazir Ismail interpreted the ginans and was very courageous. The other persons in the jamat also became courageous after listening his waez, and as a result, thousand of individuals began to deliver waez after him.'
N.M. Dumasia writes in his 'Short History of the Aga Khan' (Bombay, 1903, p. 262) that, 'Ismail Gangji was doing hard works to impart the Khoja jamat the philosophy of their Ismaili faith and the farmans. He himself commanded the status of a rich man, even then he organized majalis every year at the shrine of Hasan Pir in Ganod, inviting the jamats of Kathiawar. He delivered waez for five days on the Ismaili faith. Making them aware of the religion, he imparted them to follow the path of truth, thus he served the Ismaili jamat.'

Varas Ismail Gangji had two sons from his two wives. His first wife was the mother of Wazir Kassim Ismail Gangji, who continued to work on the footprint of his father and died on February 9, 1910 in Kathiawar. His another wife is said to have belonged to Lucknow, the mother of Itmadi Ibrahim.

In the path of devotion and worship, Varas Ismail attained the height of spiritual greatness. His soul was in communion with God. Divine love was intermingled in his blood. Once the topic of his worship and devotion came up for discussion and comparison with another personage, of his times, when Imam Sultan Muhammad Shah was implored to give his verdict: 'Mawla! what is the difference between the person and Varas Ismail?' The Imam said, 'Oh, that personage would be standing behind Varas Ismail.' On another occasion, the Imam is reported to have said that, 'When God Almighty commanded the souls to offer salutation, the second to offer salutation was Salman Farsi and third in order was Varas Ismail.'

It is related that Imam Aga Ali Shah gave a tawiz (locket) in 1882 to Varas Ismail to be tied on the shoulder of his ailing son, Itmadi Ibrahim with an instruction to read it soon after the recovery of his health. When he recovered, the tawiz was opened, wherein was written into Persian, 'darja'e pir sadruddin' (the status of Pir Sadrudidin).

Varas Ismail Gangji died On August, 1883 in Junagadh and a large number of the Muslims and Hindus joined in the funeral ceremony and paid glorious tribute. Nyalchand, the State Chief Officer expressed on that occasion that, 'Saurashtra hero was waking Saurashtra void of an indispensable asset by his passing away.'

In accordance with the commands of Imam Aga Ali Shah, the last rites of Varas Ismail were performed in the majalis in Ganod. The Imam also in person attended the last rites, and during the luncheon, he sent for a sweet-meat ball and ate a part of it with relish and showered his blessings on the gathering. Thousands attended the luncheon which was inexhaustible by virtue of the divine blessings.

It was through his own exertions that he rose from a very humble position in life to the summit of greatness. His oft-repeated words were: 'Imam's love is everything for the Ismailis, nothing is more than it. Procure love with the Imam if you want to enjoy happiness of life and death' and 'Live like a lion and surrender before the angel of death as a lion.' He also used to utter the words, 'My life is not mine. It is an asset of the Imam.'

Imam Aga Ali Shah visited Junagadh at the end of 1883 and offered prayers at his grave. He gave his verdict on the occasion and said, 'Another hero like Varas Ismail would never be born.'

On that occasion, the Imam is also reported to have gave the posthumous title of a Pir to Varas Ismail Gangji. It appears that the elder group of the Ismailis considered it a private farman and never divulged it publicly. This was kept as a secret for over 70 years till Imam Sultan Muhammad Shah mentioned it in his farman. In a question of Count Kassim Ali R. Paroo (1906-1998), the Imam said, 'To become a Pir, it is not necessary to be Ahl al-Bait as all Imams' examples prove. Men like Wazir Ismail of Kathiawar was declared Pir after his death by Imam Aga Ali Shah.' (vide, 'Private and Confidential Subjects Discussed' by Religious Study Group of Mombasa, Kenya, 1953-1959, p. 45). The conferment of the title of Pir was an unprecedented honour to glorify his meritorious services. Under his wide leadership, the Ismailis in Junagadh came up with flying colours, and were given legitimate protection in the State with their cultural, social and religious interests sufficiently safeguarded and their principal importance as a Muslim community adequately secured. Indeed, he piloted the ship of Junagadh with talent, skill, courage and brought it safely ashore.

Imam Aga Ali Shah appointed his elder son, Kassim as his Wazir with the younger son, Itmadi Ibrahim as a Kul Kamadia. The Junagadh State however appointed Ibrahim to the office of his late father. When Itmadi Ibrahim died on June 24, 1897, the Imam appointed Habib, the elder son of Varas Kassim as a Kul Kamadia in 1900, and when he died on February 9, 1910, the Junagadh State bequeathed the office of the treasury to Varas Kassim.

Imam Sultan Muhammad Shah is also reported to have said that, 'Varas Ismail converted sixty thousand believers, and taken ten thousand with him.'

Itmadi Ibrahim served as the Kul Kamadia, while Varas Kassim was enjoined the office of his father. Imam Sultan Muhammad Shah made following farmans for them:-

'Varas Ismail had been serving too much to my house from beginning to now. Gangji, the father of Varas (Ismail) had been serving us since the time of my grandfather. My father Aga Ali Shah assigned the office of Varas to Kassim after the death of Varas Ismail and the office of Kul Kamadia to his brother Ibrahim; and put on the robe by his (Aga Ali Shah) hands. He (Varas Kassim) had served too much during these ten years.' (Mangevadi: 30.12.1893). The Imam also said, 'Obey like Varas Ismail and Varas Kassim. Varas Kassim had been appointed by me in Kathiawar.' (Ibid)

'It is enjoined upon all jamats, young and old to listen properly the orders of Varas Kassim and follow what he commands. Varas Kassim commands authority on my behalf over the whole Kathiawar. One who disobeys Varas Kassim, it means he disobeys my farman. One who commits hostility with him, it means he commits hostility with me. I will be very happy with him who acts upon the orders of Varas Kassim.' (Junagadh: 19.4.1900)

The Imam then presented the robe of honour to Varas Kassim and said, 'You always served the Imam and do it again. You advise the jamat in religious matter to attend the Jamatkhana.' (Ibid)

'Wazir Kassim is the head of you all the Varas. Keep listening all the times the orders of Wazir Kassim and do not exceed it. This is an obligatory act I am enjoining upon you.' (Mangevadi: 2.11.1903)

'The jamat of Junagadh remained firm in faith since the time when Aga Hasan Ali Shah arrived in India. The whole jamat and Wazir Ismail, Wazir Kassim, young and old, men and women, all have served to my house too much.' (Bombay: 19.12.1933)

Imam Aga Ali Shah is reported to have told to the Junagadh jamat to recite daily the tasbih of Ya Ali Ya Muhammad and salwat for 14 times in the Jamatkhana in the name of Varas Ismail Gangji and pray for him. Later on, Imam Sultan Muhammad Shah included the names of Varas Kassim and Itmadi Ibrahim in the tasbih. This practice is still operative only in Junagadh Jamatkhana. It indicates the great and incredible services of the Gangji family for the Imam and the jamat.

Ibrahim Suleman's ancestors came from Kutchh, and a certain Rahim among his forefathers took his abode in Jerruk, Sind. Rahim had two sons, Haji and Merali. The son of the latter was Alidino, known as Aloo, who was present during the ascension ceremony of Imam Sultan Mohammed Shah at Bombay in 1885. The former Haji had a son, called Ghulam Hussain, also known as Ghulu or Wazir Ghulu. Since he was the breeder of the hawks, the people also called him Ghulu Ba'azwala in Jerruk. He was well-versed in Persian, therefore, Imam Hasan Ali Shah took him to Bombay in 1844 as an interpreter. He also used to translate the Persian farmans of the Imams in Indian languages. He served three Imams in India, and notably as a religious tutor of Imam Sultan Muhammad Shah. Imam Hasan Ali Shah also vested him the title of Wazir. He also attended the ascension ceremony of Imam Sultan Muhammad Shah in 1885, and died in 1895 at Bombay. In his letter dated 23rd May, 1953 addressed to Wazir Dr. I.S. Haji, the grandson of Wazir Ghulam Hussain Haji, Imam Sultan Muhammad Shah said, 'Your grand-father was one of our greatest servants and he played a great part in the early years of my Imamate. It can also be said of your father that he was a great and most devoted servant.'
It will be interesting to learn that Wazir Suleman Haji presented the following historical photograph before Imam Sultan Muhammad Shah in 1954 at Karachi, and humbly asked to recognize his forefathers from it:-

The Imam took the pen at once, marked and wrote the names of Aloo and Goloo (Ghulu) on the photograph with his own handwriting.

Wazir Ghulam Hussain Haji was married twice. He had two sons from his first wife, i.e., Dawood and Suleman; and one son and three daughters from his second wife, i.e., Ashiq Ali, Dariakuli, Fiji and Shireen.

The most prominent among them was Suleman, known as Dr. S.G. Haji (d. 1924). He had four sons from his first wife, - Col. H.S. Haji, Dr. C.S. Haji, Wazir I.S. Haji and Dawood. The second wife of Dr. S.G. Haji was Shireen, the daughter of Walji Punja and the cousin of Quaid-e-Azam Muhammad Ali Jinnah, and she was the mother of Akbar, Asghar, Saleem, Khatija, Zainab, Fatima, Sher Banu, Dawlat and Mariam.

Wazir I.S. Haji or Ibrahim Suleman Haji was a well-known figure among the Ismailis of Pakistan, India, Africa and Burma as the Honorary Private Secretary of Imam Sultan Muhammad Shah. He was born in Karachi in 1889 and was educated in Sind Madressah-tul-Islam. He organized the Muslim students of different Indian colleges as a kind of association when they presented an address in a silver casket to Imam Sultan Mohammed Shah in Bombay as their humble token of appreciation of the most indefatigable services in the cause of Muslim University at Aligarh.

Soon after graduation, Wazir I.S. Haji went to England in 1914 for higher studies as a special student of the Imam. He was called to the Bar (Grays Inn) in 1917. He passed B.Sc. (Economics) in 1918 from the London University, and was the first Muslim to achieve this distinguished academic degree. He arrived in Karachi, where the Panjibhai Club accorded him a warm reception on May 3, 1919. On his return to Bombay, he started his practice as a Barrister. He was also elected as a member of the Bombay Municipal Corporation.

Before his appointment as a Presidency Magistrate in 1934, he was a joint Hon. Secretary of the Bombay Presidency Muslim League with Muhammad Ali Jinnah as a President. Both at the Bar and also on the Bench, Ibrahim Suleman Haji had several famous cases to deal with. He had shown considerable forensic acumen and judicial ability in his legal career. After he retired in 1944, he resumed his practice, and became the Chief Justice of Janjira State (1945-1948).

Wazir I.S. Haji was appointed the member of the Ismaili Council in Bombay in 1921. Not only during the period of the Diamond jubilee, but also subsequently worked as the Honorary Secretary of the Imam. He also acted as the Honorary Private Secretary of Prince Aly Khan during his visit to India in 1952. He was also the member of the Ismaili Federal Council for India and the Vice-President of the Ismailia Association for India. He was finally appointed the President of the Federal Council for India (1958-1963).

Col. Jamal Nasr, the President of Egypt visited India in April, 1960. During a function held in Bombay on April 9, 1960 by the ten organizations, including the Ismailia Federal Council for India, presented an honour to the Egyptian President. Wazir I.S. Haji represented the Ismailis and presented a silver casket to him. Wazir Akbar H. Merchant, the President of Bombay Council garlanded him. When Col. Jamal Nasr departed for Cairo, he sent a message of goodwill to the Federal Council through his Consul in India and admired the Ismaili community. He also sent his photo framed with silver along with an autograph in it. Wazir I.S. Haji sent its report to the Imam on May 6, 1960. Hazar Imam sent following message on May 12, 1960:-

My dear Haji,

I have received your letter of 6th May and am pleased to know that the presentation of the Casket to President Nasser was a success.

During the war between India and China at the end of 1962, Wazir I. S. Haji called an urgent meeting of the Federal Council for India and resolved to make an appeal to the Indian jamats to contribute to the Prime Minister National Defence Fund. The copies of the appeal were read in all Jamatkhanas in India, and it was also endorsed to Zakir Hussain (1897-1969), the President of India on November 8, 1962. The President sent following message on November 12, 1962 that:-

Dear Haji Saheb,

Thank you for your letter of the 8th November.

I am happy to know that an Appeal has been issued by H.R.H. Prince Aga Khan's Federal Council for India for contributions to the National Defence Fund. I am deeply touched by the patriotic determination that I know lies behind these efforts. As you know we have difficult times ahead, but with the cooperation of all citizens, we shall, God willing, see through them.

On the other hand, the Imam also sent a telegraphic message to the Indian Ismailis through Federal Council on November 12, 1962 that:-

I am glad my spiritual children in India are solidly supporting Prime Minister's call to nation. I am happy to read your timely and practical Appeal to jamats jointly with local Councils. I expect my spiritual children to do their duty loyally and contribute generously. I give my best loving paternal maternal blessings to them for their sacrifice during National Emergency. Please convey to jamats they are always in my thoughts and near my heart in my prayers for early peace with success. Affectionately Aga Khan.

In response to his call, the Ismailis alone in Bombay contributed Rs. 88,000/- in a day for the Prime Minister Defence Fund. The Ismaili delegation led by Wazir I.S. Haji met Shri Jawaharlal Nehru, the Prime Minister of India at Delhi on December 17, 1962. The delegation presented a letter of the Imam to the Prime Minister, declaring the donation of two lac rupees.

Wazir I. S. Haji retired from Federal Council for India as a President on March 21, 1963. He was invested the title of Alijah, Itmadi and then as a Wazir on March 21, 1960.

He was also a good writer and compiled few articles, such as 'He Lives in Our Grateful Hearts' ('Ismaili', Bombay, August 4, 1957), 'His Highness Sir Sultan Muhammad Shah The Aga Khan III' (Ibid. July 13, 1958), 'My First Political Speech' (Ibid. August 10, 1963)

He died on Sunday, October 23, 1966 at Bombay. The Imam sent following telegraphic message:-

28th October, 1966
AGAFEDERAL
BOMBAY

Was much grieved to hear of sad demise of Vazir Haji. I send my most affectionate paternal maternal loving blessings for the soul of late Vazir Haji and I pray that his soul rest in eternal peace. Vazir Haji's long devoted services to my jamats of all India as President of my Federal Council for many years and as a member of many institutions in India will always be remembered by my spiritual children and myself. Kindly convey my most affectionate loving blessings to Varasiani Izzatkhanu and family for courage and fortitude in their great loss.

Few words must be added for his wife, Varasiani Izzat Khanum (1899-1984). She was well educated and a keen worker in social welfare field. In 1935, when the Imam established the Health Board Centre Committee in Bombay, she was appointed its member and subsequently became its Hon. Secretary. She was one of the two first lady members of the Ismaili Council in Bombay. In 1939, Imam Sultan Mohammed Shah appointed her as a member of the Governing Body of Kathiawar Health Centre, and she became its Chairperson between 1940 and 1953. In 1946, she worked in several committees during the Diamond jubilee. She organized ladies volunteer in the camps to look after the small children, and was awarded the Gold Medal by the Imam. In 1952, she was summoned at Calcutta, then at Delhi to discuss with the Imam and Mata Salamat on Health Centres and Child Welfare in India. She was vested the title of Huzur Mukhiani, Alijiani and then most coveted title of Varasiani in 1951. Upon the death of her husband, she donated a sum of Rs. 10,000/- to The Ismaili General Hospital, Bombay for a permanent bed in the name of her husband and herself. She died at Bombay on August 18, 1984 at the age of 85 years.

Ibrahim Rahimtullah was a son of Rahmatullah Kadar, a well-known merchant in Bombay. Sir Ibrahim Rahimtullah was born in Bombay on May, 1862 in a family having no political tradition. He took his education in Elphinstone High School. He was a diligent student and showed particular aptitude for arithmetic, algebra and geometry. His failure in the Matriculation examination in 1897 marked an end of his scholastic career, and he joined his elder brother, Muhammad Rahmatullah in business. The death of his father in 1880 was a great calamity for the young brothers, who were left without any experience in business.
Ibrahim Rahimtullah chalked out a different field for himself. It was a beginning of a busy and changing age in India; and there was enough animation in the city life of Bombay. In the meantime, the All Indian National Congress came into existence in 1885, therefore, his youthful days were cast in auspicious times.

Ibrahim Rahimtullah had slowly but steadily paved his way to the front until he was honoured to be described by the Imam as 'the most distinguished member our community has produced in Western India.' In 1892, he joined Bombay Municipal on behalf of the Mandavi Board. His association with the Corporation therefore covered an uninterrupted period of 26 years of strenuous work.

In 1895, he foretold an incoming danger of the plague in Bombay, but the British India ignored it. Eventually, the disease broke out in 1897, making the victims of countless lives. He became the President of the Standing Committee of Bombay Municipal in 1898, and was elected as a Mayor of Bombay in 1899 and received great deal of encouragement from Sir Pherozesha Mehta. His services for his city were manifold, and there was hardly a single subject of civic importance, which he did not deal within a spirit of broad statesmanship. In 1898, the Bombay Municipal deputed him as a representative in Bombay City Improvement Trust, where he served for 20 years (1898-1918). In 1899, he was honoured as J.P. When he became a member of the Provincial Parliament, the Ismailis honoured him in a grand banquet on August 4, 1900.

Ibrahim Rahimtullah was a member of Bombay Legislative Council (1899-1912), Imperial Legislative Council (1913-1916), Government's Executive Council for Education and Local Self-Government (1918-1923), the President of Legislative Council, Bombay (1923-1928), Member of Indian Legislative Assembly in 1931, whose President in 1931 to 1933, the Chairman of Indian Fiscal Committee (1921) and he became the first Indian Muslim to hold this post; the member of Royal Commission on Labour in 1929 and also delegated to Round Table Conference, London in 1930.

In 1904, during the conference of the Congress at Bombay, he was elected to a committee of that body to consider its constitution. All through the stormy period of 1907-1910, when the bulk of the Muslims held aloof from the Indian National Congress, he lent his support equally to the Congress and the Muslim League. In 1904, he became the Sheriff of Bombay, and was also honoured the title of C.I.E. in 1907. In May, 1908, he proceeded to England for treatment and returned in October, 1908.

With the advent of the Morley-Minto Reforms, he widened his activities to take full advantage of the added privileges. He was the first, at any rate in the Bombay Council to use the right of introducing private Bills. His Bill for the registration of charities introduced in 1910. Lord Thomas Sydenham, the then governor, the chief justice of Bombay High Court, the Press and the general public supported the Bill. In 1911, the British India granted him the title of Knighthood.

In the end of 1912, he sought election to the Imperial Legislative Council, and was also elected for the second time in 1916. His most enduring work in the Imperial Legislative Council was in the sphere of India's commercial and industrial progress. It was due largely to his efforts that the three important commissions - The Industrial, Railway and Fiscal Commissions, which have assisted to shape the Indian government's policy in regard to industries, railways and tariff, were appointed. He was appointed the President of the Fiscal Commission on October, 1921.

Sir Ibrahim Rahimtullah also proposed the British India to take due measure for the defence of vast Indian sea-coast. He published his article in 'The Times of India' in January, 1918 and emphasized the creation of the Indian Navy. The Imam also buttressed his views and according to N.M. Dumasia in 'The Aga Khan and His Ancestors' (Bombay, 1939, p. 237) that, 'The Aga Khan is strongly in favour of the view advanced by Sir Ibrahim Rahimtullah that for the defence of the extensive sea-coast of India, there should be sufficient Indian material.'

When in the beginning of 1918, Sir Mahadev Chaubal retired from his membership of the government of Bombay, the choice fell on him to fill that vacancy. It was a tribute to his eminence in public life and reputation for statesmanship. He also was an ordinary fellow of Bombay University in 1921. The British India honoured him with the title of K.C.S.I. (Knights of the Star of India) on November 21, 1924. He was also awarded a silver medal of Kaisar-i Hind for his valuable services and generosity.

It was his intention to seek election to the Legislative Assembly after his retirement. But suddenly in May, 1923, two months after his retirement from the Executive Council, came the news of the demise of Sir Narayan Chandavarkar Ganesh (1855-1923), the nominated President of the Bombay Legislative Council. At the earnest request of Sir George Lloyd, the then governor, Sir Ibrahim Rahimtullah accepted the presidentship of the Legislative Council. His term of the office terminated on February 18, 1925.

The governor as a non-official member of the Council nominated him with a view to his eventual election as its President. When the nominations were announced on February 19, 1925, no one opposed the nomination. He became the first elected President of the Bombay Legislative Council.

Ibrahim Rahimtullah also took a prominent part in the deliberations of the All-India Muslim League and he favoured free and compulsory education during the 4th session at Nagpur in December, 1910. He was a delegate to the first Hindu-Muslim Unity Conference, Allahabad, 1911 under the Presidentship of Sir William Waddarburn. He also became the President of AIML during the 7th session in Agra, 1913, and the Vice-President during the 9th session in Lucknow in December, 1916. He also presided the All India Muslim Educational Conference in Bombay on December 27, 1924. According to 'The Aga Khan and His Ancestors' (Bombay, 1939, p. 180), 'In the Bombay Presidency the community over which the Aga Khan presided with such distinction possess such eminent leaders as Sir Ibrahim Rahimtullah who, like his revered leader, valiantly pressed Muslim claims.'

Sir Ibrahim Rahimtullah was also a member of Joint School Commission, the President of Muslim Gymkhana, Vice-President of Anujman-e-Islam, and the President of Mulji Jivraj Library.

He died in June, 1942 at Bombay. He had one son and a daughter by his first wife. He married second time in 1903, having three sons and three daughters.

It is to be noted that the Bombay Municipality has given the name of the road as Sir Ibrahim Rahimtullah Road between the J.J. Hospital and Bhindi Bazar.

Sir Ibrahim Rahimtullah Opthalmic Department opened in the Ismaili General Hospital on December 20, 1959. S.C. Bhut, the Charity Commissioner of Bombay, in a gathering in Aga Hall, Bombay, performed its inauguration ceremony. The trustees of late Sir Ibrahim Rahimtullah have donated a sum of Rs. 48,000/- for it. On that occasion, the Imam sent following telegraphic message :

Gastaad : 18th Dec., 1959

Lt. President
Ismaili Hospital
C/o Convivial,
Bombay

Most happy at opening of Opthalmic Department in our hospital. This has been much needed service for many years. I sincerely thank His Excellency Charity Commissioner for opening the new wing and hope it will achieve every success.

Prince Aly Khan also sent following message from New York:-

New York : 17th Dec., 1959
Lt. President
Ismaili General Hospital
C/o Convivial,
Bombay

Send warmest affectionate greetings and blessings on happy occasion opening twentieth December in name of donor late Sir Ebrahim Rahimtoola of Opthalmic Department for outdoor patients of all community. This will be wonderful service to people.

Few words must be added for his son, Wazir Ibrahim Rahimtullah. He was born on March 10, 1912 at Bombay. He was a close associate of Muhammad Ali Jinnah. After the partition of India, he came in Pakistan and played important role in the politics. He was the governor of Sind and Punjab and a Federal Minister. He became the first High Commissioner of Pakistan to England at the age of 35 years in 1950. Imam Sultan Mohammed Shah has described him in his Memoirs as the brilliant son of a brilliant father. The Imam conferred upon him the title of Wazir in 1954. He died in Karachi on January 2, 1991 at the age of 78 years.

Naser was from Jamnagar, Kutchh and he came from a noble family. He migrated towards Zanzibar in 1851 to find a better life for his family. He had only a son, called Mohammad, who was born in Zanzibar in 1864. Mohammad Naser served the jamat devotedly in different fields. He was also noted for his generosity. When the first Ismaili Council established in 1905 at Nairobi with Varas Mohammad Rehmatullah Hemani as its President, Mohammad Naser was also appointed as one of its founder members (1905-1914).
On January 15, 1912, the Imam sent him a letter from Karachi and appointed him as his Estate Manager to take care of the Imam's estates in Zanzibar in place of Varas Saleh. He took over its charges also from Kamadia Pradhan.

Imam Sultan Muhammad Shah made his third visit to Africa in 1914. The Imam arrived at the port of Zanzibar by a French mail steamer, Oxes on July 15, 1914 at 3.00 a.m., and graced the didar in the Jamatkhana at 8.00 a.m. On that occasion, the Imam said, 'The bungalow which Mohammad Naser has arranged for my stay is very excellent. I give him best blessings.'

Mohammad Naser spent handsomely on travelling and entertaining the guests, and gave all expenses of Imam's visit to Zanzibar in 1914. On August 2, 1914, Imam Sultan Muhammed Shah said in view of his generous services that, 'Since my arrival, you have been serving me day and night. It is not enough when I say Khanavadan for you, even if I keep saying Khanavadan day and night. Your entertainment (mehmani) does not confine to it, but continued since my arrival over here, because the bungalow with foods, including for the staff - all have been provided by you. Besides, you discharge your duty feasibly and help the Council and jamat all the times, and participate in all occasions. You also render my other services excellently, for which I give you much blessings.'

Imam Sultan Muhammed Shah also invested him the title of Wazir on August 6, 1914 and said, 'You are Varas means Wazir from today. When the African jamat was small, there were three Wazirs, but now it is a big jamat. I have sent thousand of people during ten years in the villages of Kampala, Uganda, Majunga, etc. Thus, there must be at least four Wazirs in Africa. Wazir Mohammad Rehmatullah and Varas Alidina Visram are (Wazirs) at present, and I also vest in Mohammad Naser the office of Wazir.' The Imam also presented him the robe, ring and a pin with best blessings.

When the Khoja Panjibhai Club came into existence in Zanzibar, Lyoid William Mathew, the British Counsel General inaugurated its room on September 9, 1899. Initially, there were about a hundred members, each paying the membership fee of Rs. 4/- per year. When its members took no interest, the Imam ordered to exempt its fees, and himself started an annual grant of Rs. 3500/- for its upkeep. On that juncture, Mohamed Naser worked hard in the progress of the Khoja Panjibhai Club. He introduced many recreation activities and gave a new life to the Club. On March 21, 1926, Imam Sultan Muhammad Shah said to Ghulam Hussain, the son of Mohamed Naser in a mehmani that, 'Earlier, your father, Mohamed Naser organized the Panjibhai Club in an order in 1899, rather he gave new life to the dormant members. He also helped too much in past, and served the community financially. You too serve with full heart like your father.'

Wazir Mohammad Naser died at the age of 60 years on September 29, 1924. His son, Ghulam Hussain maintained the tradition of the illustrious services of his father.

Ghulam Hussain Wazir Mohammad Naser Jindani was born in Zanzibar on August 8, 1891. He took his education in Zanzibar and became one of the business magnates, and owned many valuable estates.

He took important parts in the community services. He sailed for London on December, 1924, and reached Marseilles via Genoa, and finally arrived to Villa Yakimour in Cannes. Imam Sultan Muhammed Shah graced him an audience in the Ritz Hotel, and prayed for the soul of late Wazir Mohammad Naser Jindani. On that juncture, the Imam conferred upon him the title of Wazir.

Imam Sultan Muhammed Shah arrived in Zanzibar on February 17, 1925, where he declared new members for the Council. Varas Mohammad Rehmatullah Hemani was appointed the President with Ghulam Hussain Mohammad Jindani as its member. The Imam also declared 9 members for the School Committee, including Ghulam Hussain Jindani as its Chairman with Abdul Hussain Jaffer Rahim as Hon. Secretary. The Imam also told to them, 'You must form the sub-committees, three for secular and three for religion educations, and three for the girls. You should avail full benefit of my grant and send me your report directly, and endorse its copy to the Council. Have much courage for it.' In the Ladies Committee, twelve members were appointed, including his sister, Kamadiani Kulsumbai. The Imam also vested him the title of Wazir, and said, 'I have conferred the title of Wazir to you in Europe. Now I award the title in public and also appoint you the member of the Council.'

The Sultan of Zanzibar hosted a standing ovation to the Imam in a princely reception on February 21, 1925. It was attended by distinguished persons, notably Shaikh Suleman bin Naser, Shaikh Hammad bin Hamid, Shaikh Saeed bin Hamid, Wazir Ghulam Hussain Mohammad Jindani, Varas Mohammad Rehmatullah Hemani and other 22 special guests of honour.

Wazir Rahim Basaria (1885-1927) died on February 15, 1927 in Bombay. The Supreme Council held an urgent meeting in Zanzibar to pay him a well-deserved tribute. It was also resolved to close the businesses on February 16, 1927. The Council and jamat performed the religious ceremony for late Wazir Rahim Basaria at the residence of Wazir Ghulam Hussain Mohammad Jindani, where Missionary Alidina Mukhi Mamu delivered waez.

In 1934, one African delegation visited London to discuss with the Imam to promote education system in the villages of East Africa. The delegation comprised of Ghulam Hussain Jindani (Zanzibar), Alijah Kassim Sunderji (Dar-es-Salaam) and Mukhi Rajab Ali Kassim Suleman Virji (Mombasa). Soon after the meeting, he and his wife took an opportunity of visiting Cairo and returned to Zanzibar on October 8, 1934.

On February 7, 1937 during the occasion of Golden Jubilee, Mr. and Mrs. Jindani hosted a dinner to the Imam and Mata Salamat at the Aga Khan Club. It was attended by 1000 guests, including the Resident (Governor) Sir Richard Renkins and Lady Renkins, Sultan Sayed Khalifa bin Haroon, the ruler of Zanzibar, etc.

On March 1, 1937, the Golden Jubilee was celebrated in Nairobi, making the hearts of the Ismailis full of happiness and excitement. The Supreme Council for Africa formed the All Africa Golden Jubilee Celebration Committee comprised of 18 members, in which Wazir Ghulam Hussain Mohammad Jindani was selected as a member from Zanzibar. The All Africa Golden Jubilee Celebration Committee held a meeting and launched an Executive Committee of six members to control the entire supervision, in which Wazir Ghulam Hussain Jindani was also selected as its member. The ceremony of Golden Jubilee was performed at the ground of The Aga Khan Club, where a mammoth concourse of 70,000 Ismailis assembled. It took about 40,000 shillings to decorate the pendol. In the middle, a platform of 100 square yards was erected for weighing ceremony. On that occasion, Wazir Ghulam Hussain Jindani had a privilege to read the welcome address. In his speech, the Imam graciously accepted the gift of gold and declared it's use for the upliftment of his spiritual children, thus formed a Gold Grant Committee to devise the best means of applying the money for different social and welfare projects. The Imam also declared nine members of the Gold Grant Committee, such as Wazir Ghulam Hussain Mohammad Jindani, Varas Abdullah Sharif, Alijah Ismail Jivraj Pirani, Varas Kassim Sunderji Shamji, Wazir Fateh Ali Dhalla, Wazir Hassan Kassim Lakha, Dhanji Jadawji Bhatia, Alijah Hashim Ismail Lakhani, and Sir Eboo Pirbhai. Later on, the charge of the Gold Grant Committee was taken over by the Central Committee in 1946 with a fund of 10,000 pounds.

On that occasion, Imam Sultan Muhammed vested an hereditary title of Count to Ghulam Hussain Jindani and Abdullah Sharif Kanji. The Imam also resented him a Gold Medal of Chevron Bar. This was the first occasion where the conferment of the title of Count was introduced specifically in East Africa. This had never been done anywhere in the Ismaili world.

Imam Sultan Muhammed Shah emphasized to the Ismaili leaders to establish an Insurance Company, and summoned a meeting of the leaders and experts on February 20, 1937 at Dar-es-Salaam and said, 'I will insure my estates and houses and provided you to establish an Insurance Company. I will give you a business of over 40,000 shillings, and then you procure the insurance business from rich class, and then start life insurance policy, which will be more profitable to you.' The Imam gave 30 minutes to the participants to finalize the project. After an end of 30 minutes, the Imam summoned them and asked, 'Who will take responsibility of the Directors for Insurance Company? If you are ready, I shall give insurance of my all houses. I am now an old, and no company will take risk of my life policy, but will give you life policies of Prince Aly Khan and Prince Sadruddin. You start life policy after some time, and make its head office in Mombasa.' The Imam also declared the names of the Directors, such as Count Ghulam Hussain Jindani, Varas Mohammad Varas Saleh Kassim, Count Hassan Kassim Lakha (1892-1982), Varas Zaver Karshan, Varas Kassim Sunderji Shamji, Alijah Dhanji Jadawji Bhatia and Kassim Ali R. Paroo (1906-1998). The Jubilee Insurance Co. finally came into existence on August 3, 1937. The fledgling company began its small office in Mombasa with a staff of six and assets of only 500,000/- shillings. Its Directors served for 30 years without fees or travelling expenses. Few years later, the promoters were privileged to see the benefits of the insurance project. It is to be recorded that after the Imam's family, the family of Count Ghulam Hussain Jindani were the largest shareholders of the Insurance Company. Public in nature, the Jubilee Insurance Company provided a productive spur to the economy of the African Ismailis.

Ghulam Hussain Jindani was also appointed the Chairman of the Aga Khan's Executive Council for Africa (1937-1946). He and his wife, Fatimabai were also appointed the ex-officios of the Ismailia Supreme Council for Africa. The Imam enjoined upon him the authority to ordain the rules of the Ismaili Councils for Africa. He shaped the Constitution and published it for the first time in 1937.

The Jindani family had proud privilege of serving the Imam and the jamat. Varasiani Sonbai, the mother of Count Ghulam Hussain Mohammad Jindani worked in different fields, In recognition of her outstanding services, Imam Sultan Muhammed Shah, graciously presented her a gold medal in Zanzibar on January 31, 1937.

Pir Sabzali (1884-1938) had started his third and last visit of Africa on January 5, 1937 as a Special Commissioner of the Imam, where he stayed for 23 months. On February 10, 1938, a son was born in the Jindani family. Pir Sabzali received a letter from the Imam, who told him to see Count Ghulam Hussain Jindani in Zanzibar on his behalf and congratulate for the birth of a son. The Imam also told Pir Sabzali to present him two rupees with loving kisses and named the son. When Pir Sabzali came to Zanzibar during the course of his tour, he met the Count and Countess and presented congratulations to them on behalf of the Imam and named the son as Mahomed. He was the second son, the first was Abdul Mahomed, who died at the age of 10 years on June 2, 1924. A daughter was also born on April 24, 1927. The husband and wife were longing reverently for a son till the birth of Mahomed.

Prince Aly Khan arrived in Mombasa on February 19, 1939. Wazir Ghulam Hussain Mohammad Jindani accorded him a warm ovation at airport. He acted as a Private Secretary of Prince Aly Khan during the tour. Prince Aly Khan was an exceptional hunter and took him in his hunting expedition in the forest of South Masai.

He was also appointed the President of the H.H. The Aga Khan Legion for Africa (1942-46)

On May 26, 1946, Imam Sultan Muhammed Shah convened at Nairobi, a Territorial Conference for the Diamond Jubilee. Eminent leaders representing the African jamats participated in the conference. It was officially resolved after a long discussion with the Imam that the venue of the Diamond Jubilee would be Dar-es-Salaam. Count Ghulam Hussain Mohammad Jindani and Alijah Karam Ali Mahomed managed the arrangement of the Territorial Conference, and won the best blessing of the Imam.

The Diamond Jubilee of the Imam was celebrated in Dar-es-Salaam on August 9, 1946. Wearing a robe of white and silver brocade, studded with five-pointed stars and a headwear woven of gold thread, Imam Sultan Muhammed Shah was warmly welcomed at the Sports Ground of the Aga Khan Club by seventy thousand people, including the governor of Kenya, Tanganyika and Uganda. On that unique occasion, Count Ghulam Hussain Jindani was credited to read the welcome address on behalf of the African jamats.

He was appointed the first Chairman of the Jubilee Insurance Co. Ltd. with 19 directors in 1940. Its head office was situated at Kilindini Road, Mombasa with a branch in Kampala.

Count Ghulam Hussain Jindani was generous donor for several causes. In 1949, the Imam said to him, 'Would it not be nice if I had a Jamatkhana in Paris?' On that juncture, he humbly presented five thousand British pounds for the construction of the Jamatkhana at 36, Rue de Prony, Paris.

Count Ghulam Hussain Jindani rendered his services with such marked distinction that the Imam vested him the coveted title of Dewan through a telegraphic message on December 29, 1948. It reads:- 'Occasion Imamate record I confer on you for all your great services title Dewan for first time given in Africa.' It is to be noted that Count Ghulam Hussain Jindani was the first recipient of title of Dewan among the African leaders - an honorific conferment forceful unparalleled for 35 years till his death in 1983.
Prince Aly Khan passed away on May 12, 1960 in a tragic motor car accident near Paris. It was Prince Aly Khan's wish, that he should be buried in Salamia, Syria. His burial ceremony took place on July 10, 1972 in Salamia. With respect to the desire and wishes of the Imam, only 36 delegates of India, Pakistan, Africa, Europe, United States and South East Asia attended the ceremony. Only four special guests were also invited, viz. Dewan Ghulam Hussain Mohammad Jindani (Mombasa), Varas Chhotubhai (Nairobi), Tutti Hussain (London) and Varasiani Gulzar Muller. The delegates and guests first gathered at Nice. Air France Chartered Boeing transported the embalmed body of Prince Aly Khan to Damascus on July 10, 1972. The coffin committee transferred the coffin by a helicopter from Damascus to Salamia escorted by Prince Amyn Muhammad alongwith six delegates and four guests. Prince Sadruddin with other delegates travelled in another helicopter. The coffin was lowered into the last resting place on the same day.

The Imam arrived in Mombasa on February 15, 1976 with Begum Salimah when Dewan Ghulam Hussain Mohammad Jindani was about 85 years old. While looking him in the airport, the Imam said, 'Dewan you look 92 years.' Since then, he implanted a conclusive thought in his mind that the span of his life would be 92 years.

His life certainly bridged a long span of 92 years, and expired on May 26, 1983. The Imam sent following message to his wife, Countess Fatimabai on June 27, 1983:-

Her Highness the Begum and I have learnt with great pain and sorrow about the passing away of your beloved husband Dewan Count Jindani in Mombasa. I send my most affectionate paternal maternal loving blessings for the soul of the late Dewan Count Jindani and I pray that his soul may rest in eternal peace. I send you and all the members of your family my most affectionate paternal maternal special loving blessings for strength and courage in your great loss. The late Dewan Count Jindani's devoted services to my late grandfather, to my late father and to my jamat of all Africa will always be remembered by my jamat and me, and he will be greatly missed by all. In this painful time of bereavement, my dear Countess, you and your family are particularly in my heart and thoughts and prayers.

Countess Fatimabai was also devoted in her community services. She died in June, 1989. The Imam sent following message from London to her son, Mahomed on July 21, 1989:

I was deeply grieved to learn of the passing away of your mother Countess Fatma Jindani in Nairobi.

From my very young days when I was in Kenya, I well remember the late Count and Countess Jindani and how their services to the Imam and the jamat had continued for many many years. Ultimately to be recognized by the late Count being given the title of Dewan for the first time in the jamat. The late Dewan and Countess Jindani had rendered truly exceptional services and I give my special paternal maternal loving blessings for the eternal peace and rest of their souls. I very much hope that their wonderful tradition of service will be continued by you and other members of your family.
I send you and all the members of the Jindani family my most affectionate loving blessings for courage and fortitude in your great loss. You are all particularly in my heart and thoughts and prayers in this difficult time.
Dewan Ghulam Hussain Jindani was a kind, honest, sincere and served the community through thick and thin for an eventful period of over 40 years. He left behind an enviable record of services. His kindness, humility, and desire to shoulder the burden of others, distinguished him from the formative stage of his career from the rest of the community. He would never let a poor man feel that he was destitute. Indeed, the lowly would be given extra consideration. Kindness to others was like a mission of life to him. His philanthropic disposition blossomed into charities and donations even when his business was still struggling to find stability. His hospitality was famous not only in African countries, but applauded as far as India and Burma. It was a day of happiness when he hosted guests at his residence. Suffice to write his invaluable services that the Imam merited him as the Power behind Throne and The Executive in Parliament in his one private letter. As for the Supreme Council for Africa, the Imam said, 'You must humour them.'

Dewan Ghulam Hussain left behind seven daughters, Samira, Amina, Munira, Zainab, Gulzar, Shireen, Mira and a daughter, Mahomed.

Ibrahim Nathoo was born in Nairobi on March 13, 1905. He was educated at Government Indian School, Nairobi, then in Esplanade High School, Bombay; St. Xavier's College, Bombay; Trinity Hall, Cambridge; and Owen's College, Victoria University, Manchester. He was a prominent freemason, holding Grand Lodge honours and District Grand Lodge Honours.
Count Ibrahim Nathoo did considerable work in civil defence during the second world war (1939-1945) and he was a member of the Indian Manpower Committee. He had been chosen by the government of Kenya to represent at the coronation of Her Majesty Queen Elizabeth II in 1952. He was also the Director of Imperial Hotel in Uganda and Lombard Banking Ltd. in Dar-es-Salaam.

Count Ibrahim Nathoo was a member of the Advisory Committee on Asian Education, Kenya (1932-1953), the member of the Kenya Legislative Council (1944-1961), and the Minister for Public Works in the Kenya Government (1954-1961). He also attended the Kenya Constitutional Conference in London in February, 1960.

The Provincial Council of Nairobi honoured him a warm reception for his valuable services. On that occasion, Dewan Sir Eboo Pirbhai (1905-1990) said in his speech that, 'Hon'ble Ibrahim had performed important works for the upliftment of the Ismailis, particularly worked brilliantly as an Administrator of the Educational Department for over last ten years.'

He was also an eminent social worker in the community. For instance, he was the Chairman of the Aga Khan Education Board, Nairobi (1937-1943), the member of the Kenya Central Education Board (1943-1945), the Administrator of the Central Council of Education for Africa, Kenya (1945-1954) and the Advisor to the Kenya Education Administrator (1954-1958). He was also appointed as an Advisor to the different social welfare agencies working in the field of Economics. He also rendered his services as the Honorary Private Secretary to Prince Aly Khan (1940-1959) and the Honorary Private Secretary to the Hazar Imam (1957-1959). Count Ibrahim Nathoo also toured with Prince Aly Khan with other Kenya leaders from Nairobi to Cairo, Alexandria, Syria, Palestine, etc. in 1944.

Imam Sultan Muhammad Shah summoned a conference of the Ismaili delegates in Cairo to review the occasion of the Platinum Jubilee upon the completion of 70 years of his Imamate. Count Ibrahim Nathoo also attended the conference. The delegates discussed mutually in the morning and met Imam Sultan Mohammed Shah at evening on March 15, 1951 in Hotel Semiramese. The Imam emphasized that the programme should be worked out on the pattern of Golden and Diamond Jubilees to improve the social and economical conditions of the Ismailis. The Imam, Mata Salamat and Prince Aly Khan invited them on next day for a lunch at Mohamedali Club and graced them with a photograph. The Imam left Cairo for France with Mata Salamat on March 17, 1951. Prince Aly Khan offered the Ismaili delegates to join him on his visit to Syria on March 18, 1951. Count Ibrahim Nathoo accepted the offer with other 11 leaders and arrived in Salamia, where he learnt much about the Syrian Ismailis.

The Imam posted him in Pakistan and appointed him directly as his advisor in May, 1962 to the Central Bodies like The Aga Khan Trust, Economic & Planning Board, Karis Multipurpose Cooperative Society, Central Education Board, etc. He was also a member of the Advisory Board of Pak-Ismailia Publication Ltd.

For the social welfare and development of the Ismaili institutions in East Pakistan (now Bangladesh), Count Ibrahim Nathoo arrived in Dacca on October 28, 1962. He remained busy studying various living conditions of the Ismailis in Pakistan and multifarious problems affecting the community.

In view of his long invaluable services, he was awarded the title of Alijah in 1942, Rai in 1946, Wazir in 1951 and Count in 1954.

He married to Nurbanu, the daughter of Hasham Jan Muhammad in 1926. He had a son, Ali and two daughters, Naseem and Semira.

Count Ibrahim Nathoo died in Karachi due to heart attack on November 29, 1962.

Jaffer Rahimtulla was the younger brother of Sir Ibrahim Rahimtullah (1862-1942). He was born in 1870 and after the death of his father, his brother Ibrahim Rahimtullah gave him adequate education. After his matriculation in 1888, he joined the university and passed B.A. (Hon.) in Philosophy and Logic. He then proceeded to London in 1894 for high education in laws and eventually became the barrister. He studied in London the laws of inheritance of the Ismailis for about 30 months, and intended to compile a book for it. He was inspired to include the brief history of the Khoja Ismaili community in his book.
He returned to Bombay in 1897 and joined the Bombay High Court. He was elected as a member of the Municipal Corporation for the Mandavi Ward in 1898. He merited the title of J.P. in 1901. He was also a fellow of University of Bombay in 1904 and the member of the Standing Committee.

Jaffer Rahimtulla was gifted with conspicuous literary talent and he was well versed in the Persian language. He published his book, 'The History of the Khojas' in Gujrati on September 30, 1905 and dedicated it in the name of Imam Sultan Mohammed Shah after getting gracious permission. It is divided into 30 small chapters in 287 pages.

Jaffer Rahimtulla also worked as an auditor for the Anjuman-e-Islam for four years at Bombay, and then became its Hon. Secretary.

He was also a member of the managing committee of the Khoja Panjibhai Club, and also became its Chairman. He died in 1912.

Mukhi Muhammad, surnamed Bhojani was famous for his piety and generosity in Kathiawar and was the head of the Vartej village, about 5 miles from Bhavnagar on behalf of the Bhavanagar State. He was also the Mukhi of Vartej Jamatkhana and played significant role in its construction. He and his family members are also known as the Bhojani family. Imam Hasan Ali Shah had visited Bhavnagar and was highly impressed with his devoted services. His son Jusab also served the Vartej jamat and donated a piece of land to extend the premises of the Jamatkhana.
Jusab had a son, called Ibrahim, known as Ibrahim Jusab Varteji. He was born in 1878 in Vartej, where he took his formal education. He would be unwilling to go to school. When he was in the third class, he once hid himself in the Jamatkhana instead of going to the school. When it was complained to his family, he tried to run away, but tumbled down at first floor, resulting an injury in his head. Between the year 1886 and 1892, when he was in the 7th class, he found the rousing influence of the Twelvers tenaciously in his village. He liked to read their periodicals, especially the monthly paper, 'Raha-i Najat' edited by Haji Ghulam Ismail. He also learnt the Koran from Maulvi Najaf Ali of Bombay. He was so impressed with the creed of the Twelvers that he began to attend their majalis with his friends. He would often play truant in company with others of same mind, laughing and teasing when they saw Bhagat Devraj, Kamadia Nasir or Kamadia Jethabhai, who visited Vartej.

Ibrahim Jusab Varteji learnt Arabic, Persian, Urdu and Gujrati and devoted his services for the Twelvers. He started to write different articles in 'Raha-i Najat' and 'Rafiq al-Mominin.' He was also blessed with poetic faculty, and composed many poems, which appeared in the monthly 'Bahar-i Majalis' edited by Munshi Masum Ali in Mahuwa.

In 1893, Ibrahim Jusab Varteji joined a local school as a teacher for Rs. 5/- per month. He also started to learn English for two years. Then, he was employed as a mu'allim in the Shiite school for two months and earned much reputation. In 1895, he married a lady of the Twelvers. In the meantime, he came into the contact of a police superintendent, called Temulji, who appointed him in a police department.

Once he was invited in Chamardi to inaugurate the first mosque in the village, where he presented his poem before the audience and won the hearts of the Twelvers. In 1899, he visited Bombay with Ghulam Hussain Pirbhai and met a certain Kassim Nanji, who employed him in The Padamabai School with the salary of Rs. 20/- per month when he was 21 years old.

He had been in Bombay between 1899 and 1906. He came into the contact of Nazar Ali Hasan, the elder son of his uncle, Hasan Muhammad, known as Mukhi Hasan. Nazar Ali had also a leaning towards the Twelvers, then abandoned it, and studied the vedic literature. On the other hand, Varteji became the head master of the school, and tried to attract the Ismaili students towards the creeds of the Twelvers. He was known here as a Qavi Master (poet teacher) for composing many poems.

Seth Vali Muhammad Pir Muhammad, the famous merchant of glassware, invited him in the Mulbai Pirbhai Haji Charitable Dispensary, built in the memory of his sister, called Mulbai at Pala Gali, Khadak, Bombay, which was visited by Imam Sultan Muhammad Shah. Varteji was offered to present his poem on May 29, 1900. Varteji was facing a delimma, since he did not like to displease the Twelvers, and also wanted to glorify the Imam through his poem. He, therefore composed his poem into Persian, not in Gujrati. When the Imam arrived in the dispensary, he lyrically expressed following quatrain, and none in the audience could understand except Imam Sultan Mohammed Shah :-

Imruz khurshid azkuja tuluashud,
ajugast dil'e gul afzud khushnud.
Rawnaq-i haza shafakhana i'n sabab ast,
ke amdast chu'n shah sultan Muhammad.

Where did the sun (of happiness) rise today, drenching our flowery hearts with treasure of joy? Yes, the beauty of this dispensary is an advent of Shah Sultan Muhammad.' The Imam asked, 'Who composed it?' To this, Seth Ahmad Devji (1859-1925) introduced him as a school teacher. The Imam told to bring him at his bungalow. Varteji found a harsh agitation in the circle of the Twelvers when the meaning of above quatrain was revealed to them. The negative reaction was so violent that he could not go to see the Imam as per the advice of Kassim Nanji.

Imam Sultan Mohammed Shah departed for Burma on June 1, 1900. The Ismaili leaders came at the Bori Bunder Station to bid farewell to the Imam. Seth Vali Muhammad Pir Muhammad transcribed the above Persian quatrain in Urdu letters with golden ink, and decorated into a frame, desiring to present it to the Imam at the station, and also took Varteji with him. Seth Vali Muhammad managed to present Varteji before the Imam, who was with the leaders out of his saloon. Varteji took the frame with its front side facing his breast and before he spoke anything, the Imam said, 'Is it the same quatrain you have recited in the dispensary?' He replied affirmatively with utter surprise. He presented and lowered down and touched the feet of the Imam. The Imam said, 'Put it into the saloon.' Varteji placed it and came out in twinkle of eyes. He once again bowed his head in reverence, wondering, how the Imam traced the Persian quatrain without looking its front side? This was the first occasion that cultivated a revolution in his mind.

Ibrahim Jusab Varteji frequented his meeting on every evening with Seth Vali Muhammad and discussed on Vedic and Sufic teachings. With the desire of Kassim Nanji, he began to compile his poetic work, 'Hyder Hullas,' based simply on religious thoughts. He also quoted some Sufic verses and resolved to publish as 'Vali Villas.' Meanwhile, he contacted to Wazir Mukhi Virji Premji Parpiya (1881-1946), who was well rooted in Sufism. This was his historical meeting and in its memory, he advertised in his book, 'Hyder Hullas' that he would soon publish verses relating to the Vedic and Sufic thoughts with the pen-name, Prem Vali.

Seth Jan Muhammad Devji also arranged his meeting with Sir Karim Ibrahim (1840-1924), who offered to purchase 100 copies of 'Hyder Hullas' and he also met Fazal Visram, who assured to extend his cooperation.

In Bombay, Varteji had an opportunity to see many eminent individuals -. Alarakhia Shivji Manek, Vali Muhammad, Jaffer Ranmal and Nawab Mosin al-Mulk etc. He also met the followers of Bahai religion, notably Mirza Maheram.

In 1907, he returned to his village, Vartej and joined Harji Jamal School as a head master for Rs. 14/- per month. He also repaired for Ahmadabad and came into the contact of Sayed Bakir Mihan, Jilani Mihan, Nizamuddin A. Quraishi, Maulvi Nizamuddin, Nanamihan Rasul, Sayed Sajjad Hussain, the friend of Moloo Kanji and Haji Naji. He stayed two months in Ahmadabad with his elder brother, Nazar Ali Jusab. When he returned to Vartej, a change further twisted in his religious thought and began to avoid the majalis of the Twelvers. He joined as a head master in Harjibhai Jamal Charitable School at Bhavnagar with a salary of Rs. 20/- per month. He however continued to generate his contact with the Twelvers and the Hindus and participated in their deliberations.

Henceforth, his mind crowded on the issues of the doctrine of the hidden Imam and the practice of tabara, and the pendulum began to swing on the reverse side. Meanwhile, a certain tourist, called Fariduddin offered to convince him on the tabara system. He discussed with him for three hours and came to the conclusion that, 'No religion exhorts to revile a person. Islam holds superiority over all the religions. How Islam will allow it?' He began to be hated among the Twelvers by now onwards.

On one day he passed through a road, facing the shrine of Shela Shah Pir and accidentally collided with a galloping horse. He tumbled down and his head collided with the stones and fainted. It caused a bleeding in his left ear. The people took him to the state hospital. On third day, he found a police constable with a boy, his parents and brothers around his bed. He was asked, 'Did this boy collide you with his horse?' He thought that he was on the verge of death, he refrained from making the boy responsible. He was forced to recognize the boy, but he said that he knew nothing. The police relieved the boy, and he recovered his heath within 15 days.

Eventually, in pursuit of a true path, Varteji came to a final conclusion that the Ismailism was the true path of Islam. He repented for reviling the Ismaili faith in past. Meanwhile, an Ismaili of Bhavnagar, called Daud came from Zanzibar. Whirled in worries, he revealed his desire to embrace Ismailism and asked, whether the Ismailis would accept him. Daud assured him, 'It is the special farman of the Aga Khan that his doors are open for all. One who intends to enter, he can do. One who wants to get out, he can do so.'

It was however decided to keep this matter a secret, and Daud assured him to find a best solution. In Bhavnagar, his request to join Ismailism was declined. Daud also could not gain favour from the Ismaili leaders, and on the contrary, a certain Ismaili beat him. Daud feared too much, and returned back to Zanzibar before schedule.

In 1914, Varteji came to Bombay at the age of 35 years. With the assistance of Balubhai, the manager of the Bombay Provincial Bank, he joined the bank as a clerk. He tried his approaches to embrace Ismailism, but failed. At length, he wrote an application and mailed it to the Ismaili Council with following opening verse:-

Dhayo sagala dharam'ma guru'ni karva got,
Ismaili'ma akhar'e jadi khudai jayot.

'Roamed in all religions in search of Lord.
Ultimately found Divine Light in Ismailism'

Haji Ahmad Devaji, the President of the Ismaili Council accepted his application at the end of 1914. Varteji writes in his 'Vedic Islam' (p. 4) that, 'In my Mukhi family, my grandfather Mukhi Muhammad had an opportunity to serve Imam Hasan Ali Shah when he visited Bhavnagar, and used his influences exceedingly for the service and earned blessings. As a significant mark, I now inherited alone the service of the Ahl al- Bayt from my Bhojani family and the family of the Mukhi.'

His father's sister, Ladubai of Vartej, residing in Kandi Mola, Bombay, rejoiced immensely for his reverting to the Ismaili fold. She invited him at her house and congratulated with sweets and said, 'Son, you have received the rewards of the services rendered by your grandfather, Mukhi Muhammad to Imam Hasan Ali Shah.'

He joined Khoja Panjibhai Club in Kandi Mola Jamatkhana at first, where Kamadia Manjibhai Ghulam Hussain hailed him. It was a major decision in his life, but he cared for nothing. The leaders of the Twelvers offered him all means and materials he needed, which he declined.

On the next week, he met the Ismaili writers like Wazir Mukhi Virji Premji Parpiya, Kassim Ali Ladha Lakhamsi, Suleman Ibrahim, etc. He was offered to become the editor of 'Ismaili Sitaro,' but he showed his unability and continued to work in the bank.

Seth Manji Ghulam Hussain Padamsi presented him the Ismaili literature. He also met Mukhi Laljibhai Devraj, who applauded his bold decision. Kassim Ali Ladha gave him a copy of the farman, 'Bahr-i Rahmat' into Khojki.

On the auspicious occasion of the Salgirah of the Imam, the Khoja Panjibhai Club celebrated a dinner party under the Presidentship of Alijah Juma Sharif (d. 1919) at Chopati on September 19, 1914. Ibrahim Jusab Varteji was also given a special invitation, where he presented his first poem oriented in Ismailism and won admirations in the audience.

Soon afterwards, he left his job with the Bombay Provincial Bank and worked with Ismail Jivraj of Mombasa in a shop which he left within a year. With the kind cooperation of Ismail Ibrahim Ukka (d. 1927) and the humble offer of President Haji Ahmad Devaji and Hon. Secretary Dr. Rajab Ali Ramji Lakhdhir and Manji Ghulam Hussain Padamsi, he was employed in the Shia Imami Ismailia Council in Bombay as a clerk.

He was gifted with vivid intellect with conspicuous literary talent. His literary career emerged when he became an honorary editor of the 'Ismaili Sitaro' in November 9, 1914. He published the transliteration and translation of the mathnawi of Maulana Rumi in Gujrati in 'Ismaili Sitaro' in 1915. He also gave his services as an honorary editor of the fortnightly paper, 'Khoja Reformer'. He was the editor of two journals at a time, and became a popular figure among the Ismailis. He also became an Hon. Secretary of The Ismaili Literature Society in 1915 with Ali Muhammad Nassurbhoy as the President.

On Friday, January 22, 1915, Imam Sultan Mohammed Shah arrived in Bombay from Europe, and took a visit of the Ismaili library on March 24, 1915, where Varteji presented a Persian poem before the Imam and earned best loving blessings. He also joined the Recreation Club Institute as a missionary.

Pandit Radhakrishna, the ring leader of the Arya Samaj asked 25 questions to the Ismailis and circulated them through pamphlets in English and Gujrati in the year 1913. These questions were not responded by any Ismaili writer. In 1916, Varteji replied him with irrefutable arguments in his book, entitled 'Aftab-i Haqiqat.' Seth Jaffer Sher Muhammad assisted him in its publication. The Ismailia Sahitiya Utejak Mandal honoured him a reception and awarded a gold ring and watch.

He also maintained close contact with Mukhtar Nanji, A.J. Chunara, Mirza Muhammad Jairaj, Rajab Ali Kassim Mevawala, Rajab Ali Khimji, Juma Muhammad Damania, Kurban Alibhai Jivraj, etc.

On January 4, 1917, Varteji was to have a meeting with Mahatma Gandhi (1869-1948) at Bombay, in which he boldly told that he was on the right path. According to the reports of the newspapers, he produced evidences to Gandhi, who said, 'I do not say about the new converted Khojas.' Gandhi also spoke to Thakkur that, 'I cannot tell any more before these arguments. We must exhort not to abandon Hinduism to those Christians and the Muslims who hate Hinduism.' Varteji also requested Gandhi to control those Hindus, who were persecuting the new converted Ismailis.

In 1918, Varteji sailed for East Africa by Khusaro Steamer. He came first to Mombasa, where the members of the Ismaili Council requested him to prolong his stay. He stayed in Mombasa and met the Mukhi and Kamadia of the jamat, including Varas Abdul Rasul Alidina. He also met Madad Ali, the member of the Council and the Hon. Secretary, Kassim Nur Muhammad. He also took a chance to see Missionary Nasir. When he arrived in the Jamatkhana at evening, he found there hundred percent attendance just 30 minutes before the prayers. After five days, he went to Zanzibar, where he stayed for six days. Here he met his daughter, Kulsoom, who married to a Twelver, Nasir Nur Muhammad, who also became an Ismaili very soon. In Zanzibar, he received honour and returned to Bombay after 10 days.

In 1919, the Young Ismailia Vidhiya Vinod Club came into existence in Bombay, organizing lecture programmes. He was also invited on several occasions to deliver lectures on different topics.

The most memorable occasion in his life was his meeting with the Imam with the help of Huzur Wazir Ali Muhammad Rehmatullah Macklai in April, 1920. It was a meeting that gave immense vigour in his faith. He writes in his 'Vedic Islam' (p. 83) that, 'The divine light reflected in my eyes. The condition of my jovial and steely beliefs transformed into gold. The doubtful clouds dispersed in my heart, where the radiant sun of the Imamate glistened.' In his 'Vedic Islam' (pp. 3-4), he published the photo of Ali Muhammad R. Macklai and writes, 'Your brother has taken me in the holy presence of Hazar Imam, and became a reason for making it a golden hour of my life, in whose remembrance, I feel it personal happiness to seek an opportunity to preserve your beautiful photo in this book as a service to the Ismailis.'

Inasmuch as he professed the faith of the Twelvers despite his birth in the Ismaili family, and then when he embraced Ismailism, he had to face a heap of problems, which he warded off efficiently. He was asked several written questions, which he scholarly answered through different books. The Arya Samaj, the Sunni and the Shia were looking at the Ismaili mission with evil eyes and began to entertain grudge against them. They strove hard to defame the Ismaili mission and poured down a bulk of pamphlets, letters, advertisements and question papers to discredit the Ismailis all over India. To encounter their diabolic propaganda, Varteji came up and never missed to reply them. By virtue of his deep knowledge, he literally debated amidst the teeth of very bitterest opposition and harsh theological storms.

The young students of Karachi insisted the Recreation Club Institute to depute Varteji in Karachi to solve their religious problems. He arrived in Karachi on July 17, 1920 and stayed in the house of Bana Bhula Ali in Garden area. Not only he convinced the students, he also delivered waez in all the Jamatkhanas.

On January 27, 1924, H.H. Sir Shuja al-Mulk, K.C.I.E., the Mehtar of Chitral arrived in Bombay and took a visit of the Recreation Club Institute on February 7, 1924 with his sons and vizir. On that occasion, Missionary Varteji delivered an impressive lecture to glorify the Islamic message for mankind.

He also visited Burma for the first time and returned on October 4, 1926. He made another flying trip of East Africa for 18 months between September, 1931 and February, 1933; and performed useful waez. He also attended the opening ceremony of the new Jamatkhana in Iringa by the hand of Count Abdullah Sharif Kanji, the President of the Supreme Council for Zanzibar. He delivered a touching waez in the new Jamatkhana and earned appreciation. In 'Tanganyika Saligrah Annual' (Dar-es-Salaam, 13th June, 1938, pp. 193-6), he had drawn his important observations for the African Ismailis in a write-up, 'Africa Niwasi Ismaili'no Itihas.'

Missionary Varteji held several public deliberations boldly with the scholars and learned individuals on the topic of an 'Apparent Imam' on earth.

He visited East Africa once again and arrived in Dar-es-Salaam on February 20, 1933. In the village of Mayombo, some Twelvers offered him for an open discussion. He told that he would talk with one who knew Koran. They told that they did not know the Koran and offered to discuss with their scholar, Izharul Hussain, living in Bhubey. He promised them to visit that village after 15 days. His meeting was arranged with Izharul Hussain at Mahabu. Mukhi Alibhai Kanji and 25 Ismailis accompanied him, while the strength of the Twelvers was over 400. His topic of the discussion was to prove an apparent Imam instead of a hidden Imam. He produced arguments and references of their books. His discussion continued on the second day, and on the third day, Izharul Hussain fled from the platform.

Missionary Varteji passed rest of his life in the service of the Imam as a writer, poet and missionary. He passed restless time during the Golden Jubilee in 1936 and Diamond Jubilee in 1946 in his usual services. He was a devoted and dedicated Ismaili till his last breath. He was ambitious, but it was never personal. He laboured for his faith not for own sake.

In May, 1953, his health impaired and hospitalized for 30 days. He made a flying trip of Ahmadabad. He was discussing with young Ismailis inside the Jamatkhana on August 3, 1953 at 10 a.m. Unfortunately, he fell into prostration all of a sudden, uttering Ya Ali, Ya Ali and expired in this state. The Ismailis thought that he would soon retire from prostration, and left him alone. The servant of the Jamatkhana also found him in this state at noon, who vainly tried to raise him up. He immediately reported the Mukhi and others, who found him dead. He was buried in Ahmadabad. His wife Pulalibai and a daughter, Kulsoom had expired during his lifetime.

He has compiled almost 40 books, and also was the editor of 'Ismaili Sitaro', 'Khoja Reformer' and 'Hindi Panch Himayati'. His famous books are 'Ismaili Chabuk' (reply to Pandit Ramchandra of Surat), 'Aftab-i Haqiqat' (reply to Radha Krishna), 1916, 'Arya Prakash'ni Udhatai' (reply to Arya Prakash), 1917, 'Khuli Chithi'nu Bhoparu', 'Arya Samaji Pandito'nu Pokar' (1919), 'Islami Ekaita' (1918), 'Naklank Bavani', 'Ismaili Vedant', Vedic Islam (1921), 'Satpanth'ni Devio' (1926), 'Satpanth'ni Sachai' (1926), 'Atam Darshan' (1926), 'Padari'nu Lecture' (1926), 'Railway Musafir' (1927), Part I & II, 'Khrasti thai ek musalman'ni Varta' (1927), 'Akashi Sankar', 'Om thi Ali,' 'Dua'na Dushman'ne Zatako', 'Hazar Imam'ni Hidayat and Munafiqo'no Duragrah', 'Agakhani Khudai Zarkat', etc.

Hooda Vali Mohammed Nanji was the son of Nanji Amarsi, a well-known
religious man. Nanji Amarsi passed most of his lifetime in Limadi and also went
to live in Pretoria. He had taken due care of the religious and secular
education of his son, Vali Mohammed. He died at the age of 73 years on August
28, 1933. His son, Vali Mohammad Nanji Hooda, known as V.N. Hooda was born in
Bombay in 1889. Nothing is known of his early life. He was however a
well-educated and a learned scholar, teacher and editor.

V.N. Hooda’s appearance in the arena of the community service began in
1915, when he joined the religious night school as a teacher in Kandi Mola,
Bombay, which was established in 1910 with Master Kanji Mitha Jivan as an
honorary teacher. He observed that the students wasted their time after leaving
the school in the evening, and that they should continue the religious
activities. He emphasized upon the need of a library to the students of higher
classes. Hussain Mukhi Poonja Jasraj and Ghulam Hussain Sidu, two young
students, who were ardent juveniles in their teens, started a small library
with 20 books at their home and enrolled the membership of the students who
left the school after completing the course. V.N. Hooda encouraged them and
found what he actually expected from the outgoing students. When the members
increased with the collection of books, these two students who managed the
affairs, needed a cupboard to be kept in the hall of the school, which he
arranged for them.

Meanwhile, Mawji Nur Mohammed Kabani came from Rangoon and joined them.
Later on, Jaffer Ali Alibhai Parshotam also joined its managing committee. This
library emerged as the Kandi Mola Ismailia Students Library on May 10, 1918
with the President Murad Ali Ghulam Hussain Naginwala. V.N. Hooda continued to
serve it till he became its Supervisor on June 17, 1928.

In its annual function organized by Mukhi Laljibhai Devraj (1842-1930)
and presided by Mukhi Megji Mulji (1861-1932) on April 28, 1918, the Religious
School for Kandi Mola glorified the valuable services of V.N. Hooda and awarded
him a gold moon.

He was a journalist and a writer. He worked in the “Ismaili Aftab,” “Ismaili”, “Ismaili Satpanth Prakash” and “Aina” as an editor.

V.N. Hooda also served the Fidai Academy and Orphanage since its
inception on December 13, 1928 as an Honorary Supervisor.

It will be worthwhile to mention that V.N. Hooda was the first to
translate few ginans into English for
the research works of Prof. W. Ivanow (1886-1970), who reproduced them in his
book, “Collectanea” (Holland, 1948).
W. Ivanow writes in his preface that, “With regard to the present volume in
particular, its nucleus is formed by translation of a representative collection
of specimens of the so far almost completely unknown literature of Satpanth, or
Indian Ismailism. For many years I tried to induce my Ismaili friends to do
something on such lines, but various attempts usually were abandoned very soon,
never attempting fruition, until the task was undertaken by Mr. V.N. Hooda.” W.
Ivanow (pp. 2-3) also remarks, “A representative selection of either whole
works or extracts has been translated into English by a Khoja specialist, Mr.
V.N. Hooda, as published further here. This, through forming only a small
portion of the whole Satpanth literature, nevertheless, supplies sufficient
materials to permit us to assess its general outlines, and arrive at some
conclusions. As far as I know, this is the first occasion on which translations
from the original ginan literatures
have been published.”

V.N. Hooda also served in the
Supreme Council for Kathiawar, Kathiawar Educational Central Board, H.H. The
Aga Khan Volunteer Corps, Ismaili Central Board of Education, Ismailia
Scholarship Committee, etc. He was the founder of the Kandi Mola Boys Scouts
Group, and was the first person to have introduced the scouting activities in
the Indian Ismaili community. He was
also an Ex-Lt. of the Volunteer Corps, the Manager of the Khoja Sindhi Press,
an Honorary Head Master of Kandi Mola Religious Night School, the founder of
the Kandi Mola Pani Company, Honorary Supervisor of The Kandi Mola Ismaili
Students Library, the member of the Managing Committee of Fidai Academy and
Fidai Girls Education Institute, the Manager and the Supervisor of the H.H. The
Aga Khan’s Central Education Board’s Scholarship Committee, Honorary Secretary
of the Press and Publicity Department of the Ismailia Association for India
(1944-1949), etc.

On November, 1954, a Conference of the scholars of all religions held at
Sunrabai Hall, Bombay, presided by Pandit Ratan Muni Sushil Kumar. The scholars
of Islamic sects, Hinduism, Christianity, Judaism, Jainism, Buddhism, Shikhism,
Arya Samaj, etc. were invited to deliver lectures. Wazir Muhammad Ali G.
Fazalbhoy (1916-1981), the President of the Ismailia Association for India was
occupied in the community works, therefore, V.N. Hooda and B.G. Sharif
represented the Ismaili community. Morarji Desai, the Chief Minister of Bombay,
opened the Conference. Both representatives introduced Ismailism and Islam in
their speeches.

He was invested the title of Huzur
Mukhi in 1950 and Alijah in
1956.

He died on Wednesday, November 18, 1959 at the age of 70 years and left
behind two sons. His principal works are: - “Imam Mawjood” (Part I & II), “Ghulshan-i Ilm” (1917),
“Bal Bodhmala”, “Hoodakruti Sangra”, “Khoja Gnanti’nu Gorav” (Dhoraji,
1927), etc.

The renowned Lakha family traces their descent back to their forebear, named Surji. His son was Jairaj, and whose son was Manji. The son of Manji was Lalji, who had four sons, Punja, Virji, Lakha and Kalyan. They dwelt in the village, called Berberaja, about 12 miles from Jamnagar, Kutchh.
Lakho, or better known as Lakha was an origin of Jamnagar, Kutchh. He was an ordinary businessman. He unfortunately lost his house during the famine in Kutchh. Reduced to extreme poverty, he wandered from village to village in search of means of subsistence. His son Kassim, who was born in 1854, also passed a destitute life. Nothing is known of his early life except that he worked in a grocery shop on daily wages. The constant famines in Kutchh had almost swept away the economical resources of the people, who began to move elsewhere to sustain their lives. Kassim, the son of Lakha migrated with few Ismailis towards East Africa. Dressed in rags, he landed in Zanzibar in 1871. He called his mother and wife, Ratan Pradhan whom he had married in 1870, just before he left India. Kursha was their first child and she was born in 1880. The family grew with the birth of Fatima, Alibhai, Hassan, Sikina, Rehmatullah and Jena. Later on, he came in Lamu in 1877 to try his fortune. He was the first among his family members to venture into the business field. Kassim Lakha was also a devoted social worker and helped the Ismailis who came from India. He died in 1926 at Kampala, Uganda. He left behind four sons, Rehmatullah, Hassan, Mohammad and Alibhai.

Hassan, known as Hassan Kassim Lakha was born in Lamu in 1892. His father employed a Hindu teacher, called Raval, a Brahmin from Zanzibar, and brought him to Lamu to teach reading and writing to the children. The secular education did not go beyond 3rd or 4th Standard. They also attended the local madressa to learn Holy Koran, and the Ismaili Religious School, where they learned the ginans. In 1898, his father moved from Lamu to Mombasa. But it was only for a few years, for in 1903, soon after the railway line reached Kisumu, Hassan Kassim Lakha moved to Kisumu with his family. His sons joined the firm of Varas Alidina Visram. In 1907, Hassan, although he was only 15 years old, was recruited by an English firm, called Bousted & Clark Ltd., and taken to Jinja.

Hassan left Bousted & Clark Ltd. in 1915 and expanded the family business by going in cotton business. In 1918, his family had ginneries at Mbale, Kwapa and Butiru.

In 1933, Hassan contracted blackwater in Kampala. His brother Mohammad and Rehmatullah reached there. The critical moment came, and all hope was lost. But the gift of life was given at the last instant and Hassan survived.

As a businessman, he was engaged in multifarious activities. Together with his brothers, he founded extensive business and industrial interests in projects, such as a hotel chain in Uganda, coffee curing works, coffee plantations, hides and skins and sisal. In Kenya, he was one of the early pioneers in cotton ginning and was the founding Chairman of the Oceanic Hotel Group of Companies in Mombasa. With Count Abdullah Hashim Gangji, he pioneered the jute interest of the community in Bangladesh.

In 1926, Hassan Kassim Lakha was appointed an Hon. Secretary of the Ismailia Council in Uganda with Valibhai Jamal as its President. On April 30, 1933, the Ismailia Council for Kampala visited Bukoba, where they found the worst condition of the Jamatkhana premises. Merali Jiva, the President created a donation with his Hon. Secretary, Count Hassan Kassim Lakha. Mukhi Hashim Rajab Ali and Hirji Sharif also shared in it. Count Hassan K. Lakha played key role in the construction of the new Jamatkhana, whose foundation stone was laid by H.H. Alshop, the District Officer on December 22, 1933 in presence of 500 guests.

On June 16, 1937, Mr. Fraser, the President of the Chamber of Commerce for Uganda performed an opening ceremony of the new building of the Merchant Bank of Uganda Ltd. with Count Hassan Kassim Lakha in Kampala.

Hassan Kassim Lakha had a most colorful life. His community services were diverse and distinguished. His services during the Golden Jubilee were manifold. He had an honour to host the Imam and Mata Salamat with distinguished leaders in Kampala on March 15, 1937 in the Imperial Hotel. The dignitaries also attended it, notably the governor of Uganda. He made a welcome address and said, 'It is not necessary to introduce an international personality of the Aga Khan as he is direct descendant of Holy Prophet and Hazrat Ali. His words are considered as rules by million of Muslims in Africa and Asia. He holds an important office and authority of a religious leader that none equals him in the world. He is famous for his close alliance and loyalty with the British empire. He has warded off many complicated issues by his brilliant calibre and diplomacy. His services are spread in the spheres of religion, politics, social and humanity. He is eminent saviour to rescue the world in many terrible calamities soon after the first world war. He is noted for a patron of sports and learning. He has attracted the Indian communities in Africa for his outstanding services regardless of cast and creed.'

On the following day, i.e. March 16, 1937, Imam Sultan Mohammed Shah presented him a diamond pin in the Jamatkhana in appreciation of his valuable services.

Hassan Kassim Lakha served as a Hon. Secretary in the Council for 14 years (1926-1940). In 1940, he was appointed its President. He also served as the member of the Federal and Supreme Councils for Africa. He was also a Director of the Diamond Jubilee Investment Trust Ltd., and Jubilee Insurance Co. Ltd.

Hassan Kassim Lakha was one of the trustees of the East African Muslim Welfare Society since 1945. His material and financial cooperation to the cause of Islam were inestimable. He went to West Africa in the Society's goodwill mission in 1954 at his own expenses. He also initiated several welfare projects for the Muslims in East Africa.

He also toured with Prince Aly Khan with other Kenya leaders from Nairobi to Cairo, Alexandria, Syria, Palestine, etc. in 1944

Hassan Kassim Lakha's family was endowed with great riches of heart, and stood second highest donor to weigh Imam Sultan Muhammad Shah against diamonds in 1946. Innumerable schools, social halls, community institutions and clock towers bear testimony of his generosity.

The Imam is reported to have once asked him, 'What have you done for me so far?' He was surprised and summed up what he had done. The Imam said, 'These can be done easily by an old lady. I am asking what you have done for me?' He remained silent for a moment. The Imam said, 'You must do the foundling home, which is the work for me.' He started the movement of adoption of the orphan and destitute children in Africa and gave them education.

Hassan Kassim Lakha was invested the title of Wazir in 1937 and Count in 1954 in appreciation of his valuable services.

The Imam summoned a conference of the Ismaili delegates in Cairo to review the occasion of the Platinum Jubilee upon the completion of 70 years of his Imamate. Count Hassan Kassim Lakha represented the jamats of Uganda. The delegates discussed mutually in the morning and met the Imam at evening on March 15, 1951 in Hotel Semiramese. The Imam emphasized that the programme should be worked out on the pattern of Golden and Diamond Jubilees to improve the social and economical conditions of the Ismailis. The Imam, Mata Salamat and Prince Aly Khan invited them on next day for a lunch at Mohamedali Club and graced them with a photograph. The Imam left Cairo for France with Mata Salamat on March 17, 1951. Prince Aly Khan offered the delegates to join him on his visit to Syria on March 18, 1951. Count Hassan Kassim Lakha accepted with other 11 leaders and made a flying visit of Salamia.

Prince Aly Khan performed an opening ceremony of the Kibuli Mosque in Kampala in March, 1951, whose foundation stone he had in 1941. Count Hassan Kassim, the President of the Provincial Council of the East African Muslim Welfare Society presented a welcome address in presence of 2000 guests. He said, 'We have collected donation of 35,00,000/- shillings, in which the Imam shared for 16,72000/- shillings. The funds of the Society are utilized for new schools, mosques, dispensaries, etc. for the welfare of the Muslims of Africa.' The Kibuli Mosque covered an area of 82 acres, consisted of primary and secondary schools. Prince Badru donated it in loving memory of his father, Sultan Mulu Mbogo. It cost 400,000/- shillings, and half of it was donated by the Imam.

In 1953, Hassan Kassim Lakha visited Salamia, Syria with Varas Chhotubhai (1904-1978). The Jews purchased raw cotton around Salamia from the Ismaili farmers at a lower price. Count Hassan Kassim Lakha and Varas Chhotubhai raised a cotton ginnery for them according to the guidance of the Imam, which still exists in Salamia.

Hassan Kassim Lakha had an honour to perform an opening ceremony of the new Jamatkhana in Fortportal, Uganda on December 27, 1960.

He spent almost 20 years of his eventful life in Mombasa, where he died in 1982 at the age of 90 years and left behind his widow and ten daughters.

In his message of condolence, the Imam acknowledged his services and paid a glowing tribute that, 'It is a singular honour for any family to have had amongst it such a remarkable spiritual child as my late Count.'

The critical examination of the extant sources shows that the Ismailis resided in large number in the villages inside Iranian Baluchistan. It is related that a group of nomad Ismailis entered into the Indian Baluchistan and settled in the southern coast of Lasbela when Jam Ali Khan (d. 1766), one of the chief of the Aliani family of the Jamot tribe of Arab, established his power in Lasbela in 1742. He was succeeded by his eldest son Jam Ghulam Shah (d. 1776) and his younger brother, Jam Mir Khan I (d. 1818) became the third ruler. He was followed by Jam Ali Khan (d. 1830) and his son Jam Mir Khan II (d. 1888), the fifth ruler of Lasbela.
When Imam Hasan Ali Shah resolved to bid farewell to his native abode in 1841, the persecution of his followers thickened in Iran. The Ismailis who inhabited Iranian Baluchistan also migrated to some other safe place to ward off the hovering distress. Some of them are reported to have harboured in the Indian Baluchistan and settled in Lasbela. In those days, the Ismaili merchants of Bhuj, Kutchh had extended their mercantile activities as far as Sonmiani, the seaport of Lasbela, where they gradually spread in the interior regions and lived with the Iranian Ismailis.

The Iranian Ismailis in Lasbela however maintained their own Iranian cultural traditions and customs. With the passage of time, they absorbed the local traditions, which richly sounded in their names, such as Nim, Foto, Laung, Aachar, Jaffer, Karami, Ibn, Ibu, Hashu, Shalu, etc. When the Ismaili merchants of Kutchh came into their contact in Lasbela, they however retained their own cultural tendency, which sounded in their names, such as Angaro, Sumar, Araba, Jumo, Khamiso, Chhanchhar, etc. The most prominent family among them was Aloo or Alwani family. Later on, the original Iranian Ismailis in Lasbela immersed in Indian culture through the learning of the religious education from the Ismailis of Kutchh.

The Ismailis, who later on migrated to Karachi and flourished the Lassi jamat, mastered the study of the ginans. How did they know the ginans when they were originally Iranians and had nothing to do with the tradition of ginans? In fact, they learnt the ginans from the Ismailis of Kutchh. The Ismailis in Lasbela thus emerged as a new generation of the mixed blood of Iran and India, who began to assume the names henceforward as Bhalu (Baledina), Jafu (Jaffer), Gulu (Ghulam Hussain), Mamu (Muhammad), etc.

The province of Las or Lasbela in Baluchistan is about 100 miles long and 80 miles wide. It is bounded to the south by the sea, to the north by the Jahlawan Hills, and to the east and west by ranges of high mountains, which descend from the great mass occupying Baluchistan, and separate it from Sind and Makran. Lasbela was divided into seven towns (niabats): Welpat, Shehr Lyari, Miani, Hab, Kanrach, Ormada and Uthal.

The Ismailis in Lasbela prospered and spread in different villages. In 1796, a terrible famine in Lasbela forced the local people including few Ismaili families to move towards Karachi, but their informations are inaccessible. They however said to have built few cottages, and raised a Jamatkhana on the site, presently known as Inayat Ali Mohammad Bachlani Building. Later on, a caravan from Uthal is reported to have proceeded towards Sonmiani, and then to Karachi in 1843. Varas Khatau hailed originally from Kutchh and was a rich merchant in Sonmiani, exporting wool, ghee, gum and oil of different kinds. Imam Hasan Ali Shah left Afghanistan and reached Quetta on October 5, 1842 and then went to stay for a month with Shahnawaz Khan, the Khan of Kalat. He then proceeded to Sonmiani after crossing the hilly tracks of Baluchistan, and stayed at the residence of Varas Khatau, the son of Aloo, whose family became known as Alwani. The Imam graciously vested him the title of Varas, and he became the first to be titled on Indian soil. In Sonmiani, the Imam launched several hunting expeditions with Varas Khatau. Soon after the Imam's departure, Varas Khatau arranged to send the Ismaili caravan in Karachi, which landed at the bank of Lyari River, where they formed a small jamat at Mir Mohammad Baluch Road in Lyari quarter. This location was famous for having two wells of drinking water, known as Mithawada, and then became known as the Lea Market, which was built in 1930. They raised the existing small Jamatkhana made of mud and chopped grass. Their first Mukhi was Sukhio Thavarani (1843-1853).

In 1852, Jam Mir Khan II (1830-1888), the ruler of Lasbela persecuted the local Ismailis and held them in great abhorrence. When the resentment turned violent, some Ismailis are reported to have lost their lives. In search of a peaceful land when a severe famine broke out in Uthal, few Ismailis families resolved to seek harbour in Karachi. In the form of a caravan of camels, they trekked down to tedious passages of 116 miles in the mountains and reached Karachi after three days. They alighted at the bank of Lyari River. The most prominent among them were the families of Hashu and Shalu. These wretchedly poor Ismailis built some cottages of mud and straw. They had also brought some cattle with them from their native land and entered into the business of hides and skins on small scale. Some also professed in matting, goat-hairs, etc. They made rapid progress and formed the Lassi jamat in Karachi. Most of the Ismailis in Karachi called it as Miran Pir jamat, but the Imam pointed out in 1920 that, 'It is not the jamat of Miran or other Pirs, but it is my own jamat, therefore, it must be identified as the jamat of Lassi.'

Among the predecessors of Mukhi Hashu Tharuani, a certain Kanju deserves special attention. He came from a Persian stock, originally settled in Makran and Persian Baluchistan to the south of Kirman. He had two sons, Khaku and Ghulam Mohammad or Gulu. Beju (or Bijjar) was the only son of Gulu, who left behind three sons, viz. Amir Baksh, Khuda Baksh and Ali Baksh. The son of Ali Baksh was Khamiso, who, owing to draught and scarcity of food grains and fodder, is said to have wandered throughout the Persian Baluchistan in search of bread and butter, and finally settled down in Uthal, which is situated on the Karachi-Bela highway, about 74 miles from Karachi and 38 miles from Bela. It was originally a small quarter, but then became the district quarter.

Khamiso is said to have worked with a Hindu gold merchant to weigh the gold in Lasbela. He had been also in Ormada and Gwadar for several times. He had two sons, Tar Muhammad and Jan Muhammad, who were the local peasants.

Hashim or Hashu, the most prominent figure among the Lassi jamat was the son of Tar Muhammad, who used to recite the ginans in the prayer-hall. The name Tar Muhammad gradually began to be pronounced as Taru, Tharu or Tharuani. The name of his son, Hashim changed also in the same usage as Hashu or Hashuani. Presently, the name 'Hashu' is also spelt as 'Hashoo' and 'Hashuani' as 'Hashwani' in the descendants of Mukhi Hashu.

Hashim the son of Tar Muhammad, became known as Hashu the son of Tharu. Hashu was born most probably in 1820 in the village of Shaikh Raj, between Uthal and Bela in Lasbela. The local people generally called the Ismailis as the Shaikhs, who lived thickly in a village between Uthal and Bela, which also became known as the Shaikh Raj (abode of the Shaikhs or Ismailis). Nothing is known about his formal education. It however infers from old records that he was not absolutely unlettered. It is said that he worked as a peasant with his father in Uthal, and his grandfather took him several times in the villages of Lasbela.

Hashu arrived in Karachi at the age of 33 years in 1852. According to the census report of 1852-3, the Karachi town contained 13,769 inhabitants, and the suburbs 8.459, making a total of 22,227. It was the period of Sir H. Bartle E. Frere, who was the Commissioner of Sind between 1851 and 1857. Mukhi Hashu had no grain left for camels and little or no forage for them. Nothing left but a few bags of rice and three or four of flour. This was the only reported capital of Mukhi Hashu in Karachi. He worked for few months in a shop near Nigar Cinema, and then started his own petty business of hides and skins. He would purchase and sell to the retailers. In the first week of April, 1878, the heavy fluctuations in the leather market cost him a substantial loss, resulting his business bankrupt. It depleted him day after day till his economical condition absolutely deteriorated. His wife comforted him to repose his trust in the Imam. A sad, shrunken figure, nearly overwhelmed with the calamity, but cool and courageous still.

If ever a man was master of his destiny, it was Mukhi Hashu. On October 20, 1878, the wheel of fortune turned to his favour. On that day, he was sitting outside his shop, waiting for the customers. He suddenly saw one European approaching him and asked, 'Who is Mr. Hasoo. I am looking for Mr. Hasoo.' The stranger was an agent of M/S Ralli Bros. Ltd., a leading British firm based at 25, Finsbury Circus, London, E.C.2., who heard many feats of his honesty. He needed an honest broker for the business of hides and bones and offered him its agency unconditionally. Hashu discussed with him through an interpreter and accepted the deal. Henceforward, he entered into a new business field, where he worked hard. Later on, he also got the agency of cotton and grains. He spent his years ahead working as hard as ever, despite a constant decline in health. His efforts brought him slowly and slowly to the summit of fame till 1882, when his business flourished to a steady progress, and became an eminent and affluent merchant in Karachi. It is said that he was also offered by other commercial firms, such as David Sasson, Mackinon Mackenzie, Forbes Campbell, etc., but he continued his association with the Ralli Bros. Ltd.

His thought now turned to wider spheres of human interest. His contact with people during the course of his business was not confined to business alone. He built many water tanks and installed several taps in the poorer quarter of Lyari, Karachi for the poor residents. Many stipends to widows flowed from his generous and capacious pocket. His personality was genial, optimistic, helpful, simple and noble that is truly philanthropic. He would loosened his purse strings to almost all appeals for funds needed by the destitute.

In 1873, Imam Aga Ali Shah, when officiating as a Pir, visited Karachi and appointed him the Mukhi of the Lassi Jamatkhana with Talib Haji as the Kamadia, and granted him a traditional shawl. He was the third Mukhi of Lassi Jamatkhana (1873-1912). The first Mukhi was Sukhio Thavarani (1843-1853) and the second Mukhi was Alarakhia Talib (1853-1873).

didar programme in Karachi. The Imam graciously accepted and returned to Bombay, and then he sailed for Karachi and stayed for 25 days.

He loved having people over for meals. What distinguished him was his attitude of brotherhood towards everyone, was the respect for elders, affection for kith and kin, and consideration for the neighbours. He fed the hungry, clothed the needy, housed the destitute and helped the ailing persons regardless of cast and creed. His generosity surpassed all charity. In 1902, the torrential rains raged Karachi, followed by a fierce flood. All over, there were deluge and inundation, and the Lyari quarter was submerged in water. The pitiable plight moved his heart. He hurled himself in the field as a warrior for a week and rescued over a hundred fishermen, and provided them shelter and foods. The people had by now became accustomed to look upon him as one who could always be trusted in the hour of emergency.

His speech clearly sounded the Indo-Persic stock. He had full black expressive Persian eyes, the regular sharp-cut Iranian features and the long, thick and flowing beard. He had a natural talent in solving the disputes of the community members. They had such abiding trust on him that they would rather approach him for adjudication than resort to the Council. He took in hand no work without reconciling the issue.

In 1902, Mukhi Hashu invited the Imam at his residence to attend his humble mehmani. The Imam did not attend, saying, 'I will not come to your house, because there is your one virgin daughter.' It was his daughter, called Sharafi (or Ashrafi, Ashraf), who was not yet married. Mukhi Hashu took its serious notice and stood in the Jamatkhana and offered for a spouse of his daughter. Khalfan, the servant of the Kharadhar Jamatkhana sent a proposal for his son, Allana, who was already a twice-married person. Mukhi Hashu accepted it and the marriage of Sharafi solemnized with Allana. The Imam was pleased with the wedlock and visited his house and graced him best blessings. The Imam also said to Sharafi, 'Your children will be fragrant like roses and will glorify their names in the world.'

In 1902, the Imam had a photograph with 13 devout followers at the premises of Wadi in Garden, Karachi. These fortunate persons were Mukhi Hashu Tharuani, Varas Ibrahim Varas Vali (d. 1924), Varas Basaria Fadhu (d. 1918), Mukhi Muhammad Ali Ghulamani, Kamadia Rehmatullah Lutf Ali, Kamadia Talib Haji, Kamadia Hashim Fadhu, Mukhi Ramzan Ismail (d. 1910), Alijah Ali Muhammad Mukhi Alidina (d. 1910), Bana Nanji, Fakir Muhammad Vali Muhammad, Mukhi Muhammad Ladha and Kamadia Jaffer Notta.

After doing the photo-shoot with the leaders, the Imam made them stayed inside and told the jamat outside that, 'If you want to behold the dwellers of paradise on earth, you go inside and see the thirteen persons.' The jamat slowly walked inside and bewildered beyond measure to see these thirteen enlightened persons. Since then, the Ismaili families in Karachi kept the above group photo in their homes.

In 1907, Mukhi Hashu Tharuani made a humble submission to the Imam for his retirement at the age of 87 years, owing to rheumatic affliction of the joint. The Imam blessed him and said, 'You make a stair between the Jamatkhana and your house, but do not abandon my services, because I still have to take services from your blood and bones.' His building adjoined the premises of the Jamatkhana and was a little higher. He prepared a wooden ladder of three to five steps at the joining point and entered the Jamatkhana from his house. He continued his service under this facility for further 5 years as a Mukhi.

In those days when the Council did not exist in the community, the five elder persons under the Mukhi formed a traditional committee, known as the justi. Mukhi Hashu efficiently dealt the working of the justi in Lassi, and the Imam desired that his impartial tendency of giving verdict should be benefited. The Imam sent a telegraphic message from Europe and appointed him the first President of the newly formed Ismailia Supreme Council for Karachi on June 1, 1910. Henceforth, he executed two high offices in the community. His impartiality coupled with his coolness of mind and natural desire to do well made him an asset to the newly formed Council. Never would he flinch from speaking the truth or siding with the weak nor would he create unnecessary hitches in the Council, nor would he abstain from denouncing that which may breed trouble, nor lose temper and heap insults on his opponent or make, so to speak, the worst of a good job.

Mukhi Hashu led a saintly life and never ran after wealth. Rather, the wealth ran after him. He was of a compromising nature and would say, 'It is better to be a part of solution rather than the cause of dispute.' He always spoke softly, was never short of temper. If ever he felt annoyed, which was seldom, he would sit down and sort it out. Sometimes he would punish his inner self and take a coin from his pocket as a penalty and deposit in the Jamatkhana. None found him to lose temper even in the most provocative situation. Once a son of Shalu family threw dirt on Mukhi Hashu during the thick of a dispute. He did not mind it and went to his house. He warned his sons not to take its revenge. On that evening, Mukhi Hashu came to the house of Shalu to attend the engagement ceremony of his son. This is a best example of his sincerity. In 1902, Vali Shalu lodged complaint against Mukhi Hashu before the Imam. The Imam looked at Mukhi Hashu and asked, 'What Vali Shalu is speaking for you?' Mukhi Hashu with folding hands said nothing except that, 'This servant (bando) is a sinful.' Vali Shalu once again complained and when he repeated it thrice, the Imam said, 'Why do you dispute like beasts? Look at Mukhi Hashu. His silence is a sign of a true believer.'

To go to him in a depressed state of mind was to return cheerful and full of hope. Indeed, he was a source of joy. If he turned in conversation towards a friend, he turned not partially, but with his full face and his whole body. In shaking hand he was not the first to withdraw his own; nor was he the first to break off in converse with a stranger, nor to turn away his ear. He treated friends and strangers; the rich and poor with equity, and was loved by the common people for the affability with which he received them, and listened to their complaints.

He could not prolong his services in the Supreme Council for Karachi by virtue of his weakness, and tendered his retirement on November 30, 1910. He also retired from the post of the Mukhi in 1912. During his visit to Lassi Jamatkhana, the Imam presented him a shawl on January 16, 1912 and said, 'Well, you have given an application for retirement due to an old age. I appoint Kamadia Hussaini in your place and appoint Hood Shaluani as a Kamadia.' The Imam had a group photograph with the new and old members of the Council on January 16, 1912.

Mukhi Hashu rendered his services as a Mukhi (1873-1912) for 39 years, which is the longest period among the Mukhis of the Lassi jamat, and also for six months as the founder President of the Supreme Council for Karachi. Wedded to his invaluable services and the weal of the jamat, he worked incessantly until he had literally grown grey in it.

It must be known that there was a house of Mukhi Hashu in Uthal, Lasbela. Chief Missionary Hussaini Pir Muhammad (1878-1951) seems to have visited Baluchistan for the first time. He left Karachi for Sonmiani on August 23, 1912 and proceeded towards Uthal and stayed in the house of Mukhi Hashu. He returned to Karachi via Sonmiani on October 7, 1912.

The last few years of his life was marred by illness and physical affliction, which he bore with tranquility and peace of mind. It was about 7.45 a.m. of December 21, 1915 when a Hindu Dr. Pritamdas examined him at his residence and said that he was quite well. No soon did the doctor leave the residence than Mukhi Hashu came down, saying, 'I feel little pain.' He lowered down himself on the wooden cot, asking his daughter, 'Give me a wrapper (chadar).' He covered his face down to his feet and uttered his last word, 'My time to depart from this mundane world has come' and expired in this state at 8.30 a.m. after a long span of 95 years.

Mukhi Hashu married twice and had four sons, viz. Baledina, Jaffer, Ghulam Hussain, Muhammad and two daughters, Hira and Bhanari from his first wife, called Ha'ansi. His other children from his second wife, called Thari were Abdullah, Kassim, Bana, Hussain, Nazar Ali, Ali Muhammad and Ismail; and four daughters, viz. Sharafi, Jena, Chhati and Mariam.

On January 27, 1938, Imam Sultan Muhammed Shah visited the newly built bungalow of Mukhi Varas Hussain, the grandson of Mukhi Hashu, who reverently welcomed the Imam as saying that it was his bungalow. The Imam entered with the support of a stick and looked all around and spoke thrice, 'Mukhi Hashu's bungalow is very nice.' The front wall of the bungalow was well decorated with the photos of the Imam, Mukhi Hashu and Kamadia Abdullah. The Imam came near the photo of Mukhi Hashu and pointed with two fingers as saying, 'His image is in my eyes. He is visible here in my sight.'

In 1952, when Rai Suleman Hoodbhoy, the Chief Honorary Secretary of the Supreme Council for Pakistan, had an audience with Imam Sultan Muhammad Shah in London, the Imam asked him whether the jamat of Lassi remembered late Mukhi Hashu. To this, he replied affirmatively. The Imam said, 'Be it known that he was a Mukhi in this world and the world hereafter.'

It appears from the accessible records that the Imam have sent his most affectionate paternal maternal loving blessings for services presented by the Hashwani family for the soul of Mukhi Hashu Tharuani on May 17, 1985, July 8, 1987, February 5, 1988, February 12, 1990, etc.