Mukhi Alarakhia Sumar was originally of Mulla Katiar, Sind, but his family came to settle in Bombay. He was an eminent merchant of cloth and sugar. He became Mukhi of the Bombay Jamatkhana soon after the death of Mukhi Alibhai Padamsi in 1848.
The Ismailis possessed a graveyard near Dongri, Bombay since 1790, measuring 12706 sq. yards. He and Kamadia Khaki Padamsi extended the site by purchasing an adjoining plot of 6978 sq. yards from Nilaji Lakshamji for Rs. 11500/- in September 1856.

During the Aga Khan Case in 1866, when the dissenting group publicly joined the Sunni fold on October 20, 1861, Imam Hasan Ali Shah issued a decree, expressing his desire to bring the Ismailis to conform to the practices of the Shia Imami Ismaili creed of his ancestors, regarding marriage ceremonies, ablutions, funeral rites etc. The decree reads: 'He who may be willing to obey my orders shall write his name in this book that I may know him.' Its copies were kept in Bombay, Sind, Kathiawar and Zanzibar for signatures. Except for a handful of persons in Bombay and Kathiawar, an almost unanimous acceptance was received from the Ismailis. In the meantime, Mukhi Alarakhia Sumar and Kamadia Khaki Padamsi played a key role, and called a meeting in Bombay Jamatkhana on August 16, 1862. Habib Ibrahim, the head of the seceders and his son Ahmed Ibrahim and a few others were also summoned, but none of them responded. Thus, a notice of 21 days was delivered to them, effective from August 23, 1862 with no positive response in return. Consequently, they were forever ostracized from the Ismaili community. The seceders formed a group, called The Reformers' Society. Finally, they filed out a suit in April, 1866 against the Imam in the Bombay High Court, known as The Aga Khan Case. Mukhi Alarakhia Sumar and Kamadia Khaki Padamsi rendered meritorious services in prosecuting the Aga Khan Case.

After winning the case, Imam Aga Ali Shah is reported to have crowned the Mukhi's group with the titles of Ismaili fidais and Ismaili soldiers.

Let us pause here for a moment to examine an important event. Most of the seceders used to attend the Jamatkhana before their excommunication, and joined in the prayers but did not shake their hands during the utterance of shahjo didar. Mukhi Alarakhia Sumar however told the jamat not to take their refusal seriously. Conversely, the other members of the jamat continued the practice of shahjo didar as usual, and were called as the Panjibhai, (a brother shaking hand), a distinctive epithet of the loyal Ismailis. Later on, the term Panjibhai was used in contrast to the seceders, who were known as the Barbhahiya.

Few words must be added at this juncture for Kamadia Khaki Padamsi, who was also closely associated with Mukhi Alarakhia Sumar. He was originally from Mundra, Kutchh, and his family later on settled in Bombay. He was a leading trader of furniture and glassware. He became Kamadia of Bombay Jamatkhana, where he served for 22 years. He spent huge amounts during the Aga Khan Case as well as for the welfare programmes of the community, hence, being exempted from the payment of tithe. In 1875, he was a witness on behalf of the jamat during the case of Hirbai-Gorbai Case. He died on June 21, 1877, while his close associate, Mukhi Alarakhia Sumar died in 1880.

Hashim Gangji was a native of Bhuj, Kutchh but migrated to East Africa in 1871. His son Abdullah was however born in Zanzibar in 1906, where he did his early schooling and subsequently went into business. He was an eminent clove merchant.
Prince Aly Khan arrived in Bombay on December 3, 1934, whereas the Imam set foot on January 4, 1935. Lucky was Count Abdullah Hashim for he was visiting India at that particular time period. Before his departure on December 15, 1934, he was given a warm farewell party by the Central Panjibhai Club. In his speech, he said, 'It is the duty of every man to serve his community.' On that occasion, he donated a large amount to the Central Panjibhai Club. Mukhi Ibrahim Ladha, Chairman of The Helping Society, garlanded him and threw him a party in the hall of the Aga Khan School.

During his visit to India, he went to Bhuj, Kutchh, where he arranged a ruhani majalis for his late father on February 26, 1935. He sent a mehmani to the Imam along with presents for Prince Aly Khan and Prince Sadruddin. In his telegraphic message through Mukhi Rashid Kanji, the Imam graced him with Best Paternal Blessings.

In 1937, he was appointed the Hon. Secretary of the Aga Khan Supreme Council for Africa. He had an honour to give a stupendous reception to the Imam on January 30, 1937 at the Aga Khan's Panjibhai Club. It was attended by 1400 distinguished guests, and was so magnificent in appearance that none amongst the guests had ever seen such a lovely decorum.

He was appointed as a member of the Aga Khan Executive Council for Africa (1957-1962), and then became its President and Chairman in 1946. In addition to his previous mentioned function, he was also the Chief Financial Minister of H.H. The Aga Khan Ismaili Council in Zanzibar, President of Aga Khan Legion in Africa for Platinum jubilee, member of Zanzibar Legislative Council, Indian National Association, Muslim Association and Milad-e-Nabi Association. He was also the Director of the Jubilee Insurance Co. (1940-1947) and the Diamond Jubilee Trust Ltd. (1946-1950).

On the occasion of the Diamond Jubilee in Africa in 1946, he was awarded a gold moon, a diamond ring, and a watch for his meritorious services. He was also appointed an Advisor of the Ismailia Association for Uganda, Kenya and Tanganyika.

He was bestowed the title of Itmadi in 1952, Wazir in 1954 and Count in 1964. He died on September 26, 1982.

He was born in Bagamoyo, Uganda. He was a trader and became known as the 'uncrowned king' in Uganda until 1922. The High School of Mombasa stands out as one of the shining examples of his many large-hearted charities. According to the report of the Times of India (June 8, 1919), the British bestowed him the title of M.B.E. (Member of British Empire) in appreciation of his invaluable services and loyalty to the British government.His appearance in the arena of community services began with the establishment of the Ismaili Council on November 5, 1905 when he was appointed as one of its member.

To fulfil the will of his father Varas Alidina Visram (1851-1916), he spent a colossal amount to settle the Indian Ismailis in Kenya and in Uganda. One of his initiatives was to build a musafarkhana for them. He also established a library opened to all Ismailis and presented it to the Imam on June 30, 1916. The Ismaili Council donated 40,000/- shillings for the erection of an Ismaili Boarding in Kampala, to which he financially contributed. In his letter of July 24, 1918, the Imam approved the scheme and declared to give a plot for it in Kampala.

He followed the tradition of his illustrious father by consolidating a school in Mombasa, Varas Alidina Visram High School, specially dedicated to the loving memory of his father. Its foundation stone was laid by the then British East African acting governor, C.C. Boringan on January 20, 1919. This institution provided adequate education to the Indian children, hence justifying the colossal amount of 250,000/- shillings spent on its creation. Khaki Shivji, a famous Ismaili architect from Karachi designed the building. Manohar Dass personally visited the school in 1937 and comments in his book, 'The Land of the Beauteous Black' (Bombay, 1937, p. 71) that, 'His Highness Aga Khan's High School at Mombasa, houses in a well-equipped and well-attended institution, which makes the pride of that town.'

He visited India in 1920, where he pledged donations with an open-hand to assist the destitute class. He visited Kathiawar on August 14, 1920, where he was greeted at Junagadh station by Varas Habib and Kul Kamadia Ghulam Hussain and the jamat. Mukhi Walji Dossa, Kamadia Mithabhai Ratansi (d. 1928), N.M. Budhwani (d. 1944) went to Junagadh and brought him by car in Dhoraji on August 19, 1920.

On November 8, 1920, he arrived in Nairobi, where Abdullah Suleman Damji accorded him a lunch party at the residence of M/S Valibhai Hashim & Co. The members of the Council and the Panjibhai Club were also invited to a meeting that he presided, and which discussed the welfare of the community. It lasted for two days and one night in the Jamatkhana. This particular jamat raised an amount of 297921 shillings, which was dedicated to The Khoja Sports Club.

In appreciation of his exceptional and remarkable services, the Imam bestowed upon him the title of Varas. He died on September 27, 1923.

The genealogical tree of the renowned Lakha family draws back to their forefather named Surji. His son was Jairaj, and grandson was Manji. The son of Manji was Lalji, who had four sons, Punja, Virji, Lakha, and Kalyan. They lived in a village, called Berberaja, about 12 miles away from Jamnagar, Kutchh.Lakho, better known as Lakha, was a hawker and lost his house in a terrible famine. Reduced to extreme destitution, he wandered from village to village in search of livelihood. His son Kassim, who was born in 1853, had to toil and moil in Kutchh. Nothing is known of his early life except that he worked in a grocery shop.

The drought and water shortage had remained the buzzwords in Kutchh, and weather conditions had taken a heavy toll onto the economy of the entire region. Consequently, people moved elsewhere in search of subsistence. When Kassim Lakha was 18 years old, he left his birthplace and boarded a dhow at Porebandar, with few Ismailis, and landed in Zanzibar in 1871. He started his work in Sultan Sayed Bargash's firm (1870-1888). Within a year, he was well established with the Sultan. He was promoted to an advance party responsible for providing logistics to the Sultan's campment as he toured various parts of his lands, including Pemba and coastal strip of Mombasa and Malindi upto Lamu. He learnt how to cook for the retinue. He was tall, very strong, and well built and could lift a cooking pot weighing over 100 lbs. When he felt well settled, he called his mother and his wife, Ratanbai Pradhan with whom he had married in 1870, just before he left India. They came both by dhow to Zanzibar by the end of 1871. In 1880, Kassim Lakha's first child was born, a daughter Kursha. In 1884, a son, Mohammad, was born.

It is a known fact that most of the Indian Ismailis came to Africa with entrepreneurial skills in their blood, business in their brains and immense calibre to labour in their muscles, but with empty pockets. This illustration richly permeated the life of Kassim Lakha, who earned his bread and butter by the sweat of his brow.

After having worked with the Sultan's firm for nearly 10 years, he moved to Lamu with his family, where he opened a small grocery shop. His family enlarged with the birth of Fatima, Alibhai, Hassan, Sakina, Rehmatullah, and Jina. He employed a Hindu teacher, Raval, from Zanzibar, to teach reading and writing to his children.

Kassim Lakha was a social worker and focused on helping the Ismailis who came from India. He was also appointed Mukhi of the Lamu Jamatkhana. In 1898, he and his family moved from Lamu to Mombasa, where he stayed for a few years to establish a small shop. In 1903, soon after the railway reached Kisumu, this city became their new home. In 1905, he was appointed by Varas Alidina Visram (1815-1916) to be the inspector of all his shops in Uganda. His son Mohammad was also employed in the same firm as a manager of the Kisumu branch. The other three brothers, Rehmatullah, Hassan, and Alibhai were also employed in the same firm as junior accountants, where they learnt bookkeeping. Kassim Lakha's job required a great deal of travelling, which was difficult because bicycles and bullock-carts were used in and around Kisumu, while dhows were used to navigate on the lake. Because of such excessive travelling and poor medical facilities, he died in Kampala in 1910 of malaria. It should be recorded that the plague broke out in Kisumu in 1905, resulting in heavy casualties in the town. Without discrimination of cast and creed, Kassim Lakha hurled in the field as a saviour by supplying medical facilities at his own expenses. In appreciation of his invaluable services, the government built a clock tower in Kisumu to honor his memory. Sir Robert, the governor of Kenya, performed its opening ceremony on August 19, 1938.

His four sons, Rehmatullah (d. 1943), Hassan (d. 1982), Mohammad (d. 1936) and Alibhai, revived the memory of Kassim Lakha. Kisumu and the districts around were not healthy areas. Alibhai, the son of Kassim Lakha contracted smallpox, and was later on struck by appendicitis whilst at Sio Port, where no medical facilities subsisted. He had to ask Kurji Megji to go by bicycle to the nearest post-office, Mumias located at the distance of 50 miles to send a telegram to Kisumu requesting a doctor's help. His brother Mohammad picked him up with a tugboat, therefore having him operated sooner.

In 1910, his brother Mohammad resigned from the firm of Varas Alidina Visram, and with his brothers he ventured into the product business. The family affair henceforth became known as Alibhai & Rehmatullah. Products such as groundnuts, hides and skins were bought by Indians and sold to European firms stationed in Kisumu for export. Gradually, Alibhai and his brothers opened up depots in Kendu Bay, Homa Bay, Karungu and Kisii, all in south Nyanza. More depots were opened in central Nyanza from Luanda and Yala to Asombo Bay, and north Nyanza in Sio Port and Mumias and in Tanganyika at Musoma and Mwanza. The Ismailis at the employment of their family manned the depots. Alibhai supervised the business in Sio Port.

As the family expanded its business, it began exporting directly. Instead of selling the product to English firms in Kisumu, it was being sold through Mombasa directly to the importing companies in England. Prosperity smiled upon the family. Alibhai was sent to Mombasa to open up a branch. Now the family owned a fleet of dhows, running on the lakes under the supervision of Dhanji Manji at Kisumu. In sum, they built up a vast business of cotton ginneries, land and property, import and export, palatial hotels, investment companies, coffee factory, and plantation. Henceforward, each family member began to assume his or her patronymic name as Lakha.

Abdul Rasul was the son of Alibhai Kassim Lakha, who was born in Mombasa, Kenya on November 11, 1916. He was the first family member to access education. He did his early schooling in the Aga Khan School in Mombasa, and passed senior Cambridge in 1933. In 1934, he joined his family business, beginning with cotton ginneries followed by bakery, confectionery, biscuits, whitehouse bakery, and sisal farm.

Abdul Rasul Alibhai Kassim Lakha was a social worker, and like his father, perpetuated the tradition of service in various fields. He was the charter member of the Lions Club in Nairobi in 1958, and later its Chairman (1971-72). He was also the Chairman of the Kenya Cotton Association (1963-1976), the nominated member of Kenya Government on Parastal Board, Kenya Lint & Seed Marketing Board (1963-1975), the nominated member of Kenya Government on Parastal Board, Kenya Sisal Board (1972-1974) and vice-Chairman of the Board (1974-1978), a member of the Executive Sisal Growers Association (1966-1969), as well as its Chairman (1970-1974), etc.

Abdul Rasul Alibhai Kassim Lakha rendered exceptional services within the community. He was a member and Hon. Secretary of the Ismailia Supreme Council for Africa with Count Fateh Ali Dhala as President in 1945-51. He was the Chairman of H.H. The Aga Khan Provincial Education Board (1951-1954), the Hon. Secretary of H.H. Prince Karim Aga Khan Provincial Council, Nairobi (1954-1962) and the Director of the Jubilee Insurance Co. Ltd. (1973-1983).

He was also the President of the Ismailia Association for Kenya (1968-1971) and the Mukhi of Darkhana Jamatkhana of Nairobi (1964-1966 and 1966-1968). Furthermore, in 1952, he was a delegate of the Nairobi Provincial Council at the Evian Conference in Evian, France. He also attended the Conference of the World Ismailia Associations in Paris.

Through his many talents and the incredible service rendered, he merited the title of Alijah in 1946 with a gold medal during the Diamond Jubilee. He was crowned with the title of Wazir in 1962.

Wazir Abdul Rasul Alibhai Kassim Lakha died on December 30, 1998. Two sons, Shamsh Kassim Lakha and Akbar Kassim Lakha and a daughter Nargis ensured the family line.

Wazir Abdul Rasul Alibhai was a robust-tempered man who prioritized his children's education. He often advised them that the only legacy he had given them was a good education. Shamsh Kassim Lakha was the first family member to obtain a post-graduate degree. Wazir Abdul Rasul Alibhai, who was also a literary person, compiled few articles, such as, 'The Sultan's Aide-de-Camp' (pp. 26-27), 'Cotton in Kavirondo' (pp. 152-153) and 'Plague & Politics in Kisumu' (pp. 162-163), published in 'We Came in Dhows' (Nairobi, 1996).

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PREFACE
LIVES OF GREAT MEN ALL REMIND US,
WE CAN MAKE OUR LIVES SUBLIME.
AND DEPARTING LEAVE BEHIND US,
FOOTPRINTS ON THE SANDS OF TIME.

The motive, which induced me to compose this volume, is to present reliable and well-documented biographies of one hundred and one Ismaili heroes of the late 19th and 20th centuries. This literary work is a first attempt hitherto in designing the biographies of eminent persons of the worldwide Ismaili community. Its main purpose is to glorify, honour, exalt their virtues and incredible services, and to kindle a more living spirit in the present generation. In the old times, the record of contemporary relied only onto the memory of men, and it was handed down by tradition from sire to son. The community paper in 1908, however utilized pens and cameras to chronicle events into an imperishable form.

A community of petty hawkers and traders over two centuries ago has produced a number of great men who have left their glorious print in constructing the Ismaili history. This volume is not an attempt to catalogue all their biographies, but to mention a few of the prominent ones whose spirit of services both inside and outside the community should be constant source of pride and inspiration in this age and in the future.

This unique volume unfolds the vivid history to refresh the memory of the Ismaili heroes from late 19th century down to this age, and to enlighten the minds of the new generations on whose shoulders lies the responsibility to serve the community.

Research into the lives of the Ismaili heroes is accompanied with special difficulties: scattered records and passing away of most of the old persons who have treasured reliable information of their memories. Instead, we find a romantic and edifying fiction. Their early lives have been the subject of much romance and conflicting traditions. Quite a cycle of legends has been grown and woven round it. Its study was extremely rugged with deep, narrow and tortuous valleys of disappointments on many occasions. The accessible written and oral materials have to be studied, analyzed and judged, which enabled the shaping of a quick reference work to the biographies of the more personalities. The compiler has thus endeavoured to include a list of names that are likely to be met in the course of reading or otherwise. The biographies of most of other Ismaili heroes have however been omitted: they will be included in the second volume of this book to avoid lengthening the present volume.

This book attempts to relate the story of one hundred and one greatest of the Ismaili individuals, who have built and are building the annals of the glorious edifice of honorary services within the community. Their lives are full of colour, which boldly discarded the age-long burden of illiteracy, which provided no reward in return.

This tract does not claim to be a comprehensive treatise, but it affords a glance at the history of great nobles through the windows of accessible written and oral sources.

Bear in mind that this is not a doctoral dissertation, but more like the denouement of an arduous work, labour, and interest of one individual. Like any plan of execution, I am fully conscious of my humanity; no doubt, my attention will soon focus onto certain errors that I have been called upon. However, if a single reader is thus persuaded and benefited by this labour of love, I should be amply rewarded.

Without the generous collaboration of several colleagues in the country and abroad, this book would not have been possible. I wish to express my deep gratitude to the pioneer efforts of particular individuals and institutions. I owe my deepest gratitude to Rai Rehman Kanji, the Chairman of the Shia Imami Ismaili Tariqah & Religious Education Board for Pakistan for his kind cooperation. I also acknowledge my special appreciation to Dr. Rai Abu Aly A. Aziz (Vancouver) and Varas Kassim Ali Muhammad Jaffer (Karachi).

Over the course of my research, I benefited the assistance of individuals of all walks of life, who without restraint and reluctance have made contributions. I am truly indebted to them all for the many hours they spent with me. On this juncture, I will pray for the eternal peace of late Itmadi Nuruddin Baksh and late Alijah Rehamatullah Nasir Talib.

Without the painstaking reading of the original draft by the staff of the global renowned, HERITAGE SOCIETY, many parts comprising complex matters would have remained in need of further clarification. I cannot find appropriate words to express my gratitude for their minute observations on the materials. The preparation of this volume also involved commentary imprints of Mr. Noor Ali Valliani of Hyderabad, Mr. Zulfikar Meghani, Mr. Aziz A. Reimoo, Mrs. Noor Jahan Amir Baksh, Itmadi Vazir Ali Fakir Mohammad, Dr. Shafique N. Virani of Harvard University, Mr. Zain Al-Abidin Pyar Ali, Alijah Mansoor Ali Wazir Mukhi Jivabhai Bhanji Karimi (Atlanta) etc. for their valuable assistance and encouragement, and I express my gratitude to them.

Last, but by no means least, it would be ungracious of me not to recognize my debt to Alijah Sadruddin Dharas and Kamadia Salim Dharas (Albuquerque) for their invaluable assistance, both morally and financially in moments of crises. It will be a part and parcel of my life to remember the outstanding cooperations of the Dharas family - indeed a driving force of my study.

Wazir Ghulam Hussain S. Thavar (1907-1963) was one of the greatest writers. Seventy years ago, he cherished the desire to preserve the biographies of Ismaili heroes, and wrote an important article in the Ismaili periodical, Fidai (Bombay, 1928). His noble scheme wielded great influence, inducing me to incorporate his article in this volume as a Posthumous Foreword. I pray that Almighty may bestow eternal peace to his soul, Amen.

I conclude this preface with my preferred invocation. It bespeaks my vision:

'Speak the truth, even if it were against yourselves' (Koran, 4:134)

'Do not mind the fury of kings in speaking the truth before them.
They only possess your body, but they have no power over your soul.' (Bible, Luke: 12:4)

Mumtaz Ali Tajddin Sadik Ali (Alijah)
November, 2002
Email : alymumtaz@yahoo.com

FOREWORD (posthumous) 'MEMORIES OF GREAT ISMAILI HEROES'By late Wazir Ghulam Hussain S. Thavar (1907-1963)

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The Ismaili community has produced a great number of fidais, whose incredible services gave rise to the prosperity that we enjoy today. It is most important to perpetuate their memories to instill the religious fervour of their sacrificial feats in the minds of the growing class, and also induce the youths to render like meritorious services.

It is a natural inspiration, which prevails in all countries and peoples to preserve the memories of their great heroes. The Hindus still safeguard the memories of their ancient gods, such Ram, Krishna, Prahalad, etc. in the form of different festivals and implant in the new generation to keep it up. The Christians have as well steadily kept alive the memories of Lord Christ, Saint Mark, Saint Paul, Saint Joseph, etc. In the Islamic world, the memories of the Holy Prophet, Hazrat Ali, Imam Hussain, Hasan, etc. are commemorated. These great people were martyred in obedience to God, and gleaned the noble illustrations of their obedience and sacrifice,

Through the ages, the heroes took birth in the world, and their memories were kept alive. Had the culture of preservation not existed, the present generations would have been absolutely void of this great heritage. Every individual will admit that it is necessary to keep memories of the fidais for the betterment of the community. The educated class is well acquainted, and is stirring to revive the memories of the forgotten personages, who with their matchless services have immortalized their eminence in all the religious and social fields. Miranbai, Akho and Nazir glorified the infinite phenomena, and enlightened their inner feelings in the world. Gokhale, Dadabhai and Sir Sayed Ahmed exhorted the lessons of patriotism to the people. The Hindus kept the memories of these great persons along with their inner spirit. The memories of the courageous persons execute cardinal role in building a brighter future for the generations ahead.

Hasan bin Sabbah, the great fidai flourished in our community. Remembrance amongst the Ismaili community is alleged to him for bringing Imam Hadi to the Alamut fort and getting him ascended to the office of Imamate. His selfless sacrifice, courage, and loyalty inspired by the farman of the Imam, pushed him to risk his life. His numerous qualities have inspired acts of loyalty and dedication by various people.

Pir Satgur Nur, Pir Sadruddin, and Pir Hasan Kabiruddin, the great Ismaili missionaries entered the Indian territories foreign to them and preached inexpressible philosophy of the true path and redeemed us. We shall always cherish them in our heart with thankfulness.

Nasir Khusrao, another great missionary wandered in the awful forests and unknown lands on foot to spread Ismailism. He promulgated in all length and breath and persevered his journey without food and water, depended solely on roots and grass. The fidais and mawlais of Badakhshan, Samarkand, Khorasan, and Pamirs still retain his memory in reverence.

Known as the Lion of Kathiawar and considered as a crown of the whole Indian Ismaili population, late Wazir Ismail Gangji's sacrifice to the Imam and services to knit the community, are still glorified among the elders, who were associated with him. When they relate his biography, a fresh ripple in their bodies penetrates with wonderful light glittering in their eyes. Wazir Ismail Gangji exhorted the philosophical aspects of the great Pirs' ginans. He elaborated its depth by using his charming oratory skills in such a manner that the listeners became true lovers of the Imam. The Junagadh jamat, the lovers of the Imam are the live testimony for it.

Who is not acquainted with the memory of late fidai Jamal Mukhi? His sweet oratories, smoothened with ginans, have made Ismailis of every village he visited reinforce their loyalty towards the Imam.

Who is not familiar with great fidai, late Hashim Master Bogha, who led entirely an astute life? With his extended knowledge, he translated Arabic and Persian books into Gujrati, including the translation of the dua composed by Pir Sadruddin along with its commentary. He destitued his opponents using the Holy Koran, Hadiths, and countless other evidences as his foremost weapons.

It is necessary to draw the attention of the Ismailis to revive and perpetuate the memories of so many great fidais. The younger generation will indulge itself in its essence by hearkening the noble achievements of their services, hence applying this philosophy to their lives.

Before making other arrangements, it is necessary to celebrate their anniversaries every year. On these occasions, famous scholars and thinkers must highlight the marrow of their biographies, their meritorious devotion, and the principal features of their services that have lofted their names. They must exhort the lesson worthy to follow and inspire the people to accomplish great works, hence contributing to the community's prosperity.

The thinkers, scholars, leaders, and writers of the community must elucidate the gist of this subject, to therefore express their individual views and stimulate the growing interest of the community.

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Quarterly 'Fidai' (Bombay, January, 1928, 1:4, pp. 221-222)

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Sponsors:
Varas Sadruddin Hashwani & family (Islamabad).
Mr. & Mrs. Ghulam Hussain Jamal Sorathia (Karachi), Kamadia Wazir Ali
Ghulam Hussain Sorathia (Amsterdam) & Al-Waez Munaf Sorathia (Calgery).
Wazir Mahomed Jaffer (Karachi), Rai Sadruddin Jaffer (Los Angeles)
& Mehdi Jaffer (San Diego).
Itmadi Mohammad Ali Khoja & family (Karachi).
Alijah Sadruddin Dharas & Kamadia Salim Dharas & family (Albuquerque).