The Aga Khan used to raise his voice in the defence of Islam, whenever it was under inroad. In October, 1951, the 'London Times' made some unfair allegations against Islam and the Prophet Muhammad. In a spirited reply to the 'London Times' on October 22, 1951, he said that, 'Islam was not only tolerant of other faiths but most respectful and indeed fully accepted the divine inspiration of all theistic faiths that came before Islam.' He further said: 'If there has been violent reaction against the West in some Muslim countries, the reason is to be found in the attitude and behaviour of the westerners, their ignorance and want of respect for the faith and culture of Islam, of which the reference to that faith in your leading article is a typical and usual example.'
His illustrious and outstanding services for the cause of Islam were not confined to newspapers only. As a patron of Western Islamic Society, London, he worked for the educational and social uplift of the Muslims. He built and maintained many mosques, one of them is the Aga Khan Mosque at Cardiff. He had also given Rs. 75,000/- for the repairing of al-Aqsa Mosque, and Rs. 25,000/- for the Nairobi Mosque. He also established the Aga Khan Construction Fund to repair Badshahi Mosque in Lahore. In 1936, the Muslims of Sind had formed a committee led by Sir Ghulam Hussain Hidayatullah to erect a memorial for the services of the Aga Khan towards the creation of Sind province. It was decided to build a Grand Mosque and name it after the Aga Khan. When he was informed the plan, the Aga Khan agreed to contribute on rupee by rupee basis for the proposed mosque fund, but said: 'Why name the mosque after me?' He prevailed upon the committee to name it as Muhammad Jamia Masjid. This clearly shows that he did not wish to bask in the sunshine of acclamation and praise. What he wanted was the greater glory of Islam.

Stating about the Aga Khan's uncontrollable love for Islam, Mushir Hosain Kidwai of Gadia quotes an event of an early twenties that: 'When a deputation from India consisting of His Highness the Aga Khan, late Messrs. Chotani and Hasan Imam was selected by the Government of India, and later on Dr. Ansari, and on the most particular insistence of His Highness himself, I was also included in it by Mr. Montague, on our arrival in England, to plead for the return of Thrace and Syrna to Turkey before the British Cabinet. After our spokesman, Mr. Hasan Imam, had put the case, the Prime Minister, Mr. Lloyd George, pertinently asked: 'Now that the Greeks are in military possession of Thrace who will turn them out from there.' Mr. Hasan Imam did not answer. He was in fact given no time to speak. None of us could speak. It was His Highness who enthusiastically jumped up and with a raised finger said: 'Well, Mr. Prime Minister, old though I am, I will go sword in hand and turn them out. We will charter ships. We will do everything. Leave them to us.' Mr. Lloyd George was thunderstuck. He could not give a reply except murmuring: 'No, no, we cannot do that.' My sensitive mind was greatly impressed by the words and the way the Aga Khan spoke. Every word cut deep into my heart. I remember every word upto this day. I confess I wished those words had come out of my mouth so spontaneously as they did from that of His Highness. They revealed the love, sincere and intense love for Islam with which the heart of the man who spoke out his mind. It was wonderful. For that remark he was a true Muslim overpowered by the love of Islam. He was nothing else. The blood of the Prophet in his veins made him speak out those words. They indicated that he was ready, sincerely ready to give up his wealth, his position, his very life, for Islam - yes for Islam, not particularly for that sect or school of which His Highness personally was the highest head.'

The above few instances are only a few drops in the splendid stream with which the Aga Khan III has watered the garden of Islam. Ever green leaves, fragrant flowers and sweetest fruits have come into existence, and Muslim world, while thanking this great champion of Islam shall never forget his noble and outstanding contributions.

During his long Imamate period, the Aga Khan III devoted much of his time and resources in consolidating and organizing the Ismaili community, especially in India and East Africa. He was notably concerned with introducing the socio-economic reforms, transforming his followers into a modern, self-sufficient community with high standard of education and welfare. The development of a new communal organisation thus, became one of the Aga Khan's major tasks.

In 1956, Queen Elizabeth of Britain conferred upon the Aga Khan the title of Grand Cross of the Saint Michael and Saint George (G.C.M.G.).

At the end of the First World War in 1918, a Paris Peace Conference had been formulated by the Allies in 1919, being composed of four leading statesmen, viz. Loyed George representing Great Britain, M. Clemencean France, Signor Orlando Italy and President Wilson, the United States; and finally The League of Nations was founded in Geneva in January, 1920 and M.P. Hymans of Belgium was appointed the first President. The Aga Khan led the Indian delegates in Geneva, and attended the Disarmament Conference, where he delivered a stirring speech on February 19, 1932. He also attended the Third Disarmament Conference and made a speech on February 2, 1933. During the 15th session of the League of Nations, the Aga Khan also gave his speech to the assembly on September 27, 1934. He also addressed the League of Nations in Geneva during its 17th session on September 29, 1936. In sum, the Aga Khan's interest in international affairs in Geneva culminated in his election in the session of July, 1937 as the President of League of Nations in place of the former President, M.P. Van Zeeland of Belgium, and all the 49 votes cast in a secret ballot were found to be in his favour.
Aligarh was in special jubilant at the election of the Aga Khan as President of League of Nations. Dr. Ziauddin Ahmad, the then vice-chancellor remarked that it was a great honour to the Aligarh Muslim University, which owed much of its development and extension to the zealous efforts of the Aga Khan. He further said that towards making Aligarh the greatest Islamic centre of learning in the world, the Aga Khan had made a magnificent contribution. Writing about the Aga Khan III, Mushir Hosain Kidwai of Gadia, Bar-at-Law says: 'In the League of Nations, in the presence of so many learned persons who claimed to represent nations scattered all over the world, but whose mentality was mostly materialistic, stood up a man - a responsible, thoroughly educated, well-experienced, well travelled, well polished man, a gentleman, a nobleman, respected by one and all, - and he proclaimed at the top of his voice that he was proud to belong to the Glorious Brotherhood of Islam. It was indeed thrilling. The bold announcement was thrilling. The occasion when it was made was thrilling. What a slap it was on the face of those cowards who felt shy at the name of Islam. The Aga Khan's words raised the prestige of Islam in an assembly which was almost prejudiced against it. `I was overjoyed. I am a man hard to bend before anybody - not even before a king. But I would gladly bow before a man who spoke from his heart those thrilling words.''

The Aga Khan made his first presidential speech in the League of Nations on September 13, 1937 during its 18th session. Thus, Sir Samuel Hoare, the ex-Secretary of State of India was compelled to remark that, 'The Aga Khan does not belong to one community or one country. He is a citizen of the world par excellence.'

During the Second World War (1939-1945), the Aga Khan once again urged his followers to support the British cause in the war. The Aga Khan presided over the convocation of Aligarh University in 1938, and in its conclusion, he put his resignation from Pro-Vice Chancellorship in favour of Nawab of Rampur. The University was keen to have him associated, therefore, he was elected the Rector of the University. On June 16, 1945, the Aga Khan III presided over the first East African Muslim Public Workers Conference, and also held an historical Mission Conference of the Ismailis in Dar-es-Salaam.

On December 17, 1948, the Aga Khan III completed 65 years, 3 months and 9 days of his Imamate which is the longest record in the history of all the 48 Imams.

In 1949, the Aga Khan III was declared an Iranian citizen and was awarded the distinguished title of Hazratwala, i.e. His Royal Highness by His Imperial Majesty the Shahinshah of Iran. He also visited Pakistan for the first time after independence on February 2, 1950 and was awarded an honorary degree of LL.D. from the Dacca University in 1951. On March 3, 1951, the Syrian government invested him the title of Order of Ommayad. In 1951, the Aga Khan III paid his first visit to Iran to attend the marriage of the Iranian king with queen Sorayya. Arriving in Tehran, he looked up at the sky and the land-scape and exclaimed: 'What a lovely and beautiful country I have. I had been cherishing for years the desire to visit my beloved native land.' On February 11, 1951, one day before the wedding ceremony, His Majesty the King had awarded the Order of the Crown First Class to the Aga Khan. During his visit to Iran, he also went to see Mahallat. Thousands of people lined the roads for a glimpse of one whose ancestors had been the revered and benevolent rulers of the area.

To separate Sind from the Bombay Presidency was a colossal problem. It loomed so large on the political horizon that it eclipsed all others, because Sind separation assumed a communal colour. Long and bitter were those days of uncertainty for Muslims. In 1935, the Aga Khan III was appraised of the benefits that would accrue to Sind after separation. He gave the problem a close and careful consideration. The Muslims of Sind were convinced that their cause was in safe hands. Then came that day of rejoicing when Sind separation was accepted in principle and subsequently confirmed by the Paliament and thus the provincial independence was won for the Muslims of Sind. Muhammad Hashim Gazdat urged the Aga Khan that, 'We people of Sind will be happy and proud if you may arrive in Sind as a first governor.' The Aga Khan replied that, 'My friend, I have no desire to be a governor, but I am a governor-maker.'

It is difficult to sum up the services of the Aga Khan III hitheroto he rendered for the cause of the Indian Muslims. K.K. Aziz however writes in his 'History of the Idea of Pakistan' (Lahore, 1987, 1st vol., p. 94) that, 'He played an important part in the elevation of the Aligarh College to the status of a Muslim university; his role in the Muslim struggle for winning separate representation was vital and extended from the 1906 Simila deputation to the working of the 1935 reforms; his exertions in the direction of uplifting the community were generous, commandable and sincere; his sustained and anxious efforts to extract safeguards for the Muslims from the British government were often successful and brough much security to the community. These are valuable services which every prejudiced historian will acknowledge gladly and readily.'

In this year, the Aga Khan was made the Pre-Chancellor of Aligarh University, and attended its convocation in 1938.

The Aga Khan III led the Muslim delegation to the first Round Table Conference, held in St. James Palace in London on November 12, 1930, to consider the future of India. There were 57 members of the British Indian delegation, representing all the Indian parties except the Congress. The Muslim Delegation was led by the Aga Khan III and other eminent members, like Mahomed Ali Jinnah, Sir Mohammad Shafi, Maulana Mohammad Ali, Dr. Shafat Ahmad, Sir Zafrullah, Nawab Chhatari and Fazl-ul-Haq. Prominent among the princes were the Maharajas of Bikaner, Alwar and Bhopal, and among the eminent Hindu leaders were Sir Tej Bahadur Supru, Jayakar, Shashtri, Dr. Moonje and others. The Conference was presided over by Lord Sankey. In the delibrations of the Conference, the Aga Khan played a dominating role. At the second Round Table Conference, the British government was keen to secure the co-operation of the Congress, and the Viceroy proposed to nominate Dr. Ansari and Sir Ali Imam. As both were staunch supporters of the Nehru Report, therefore, Sir Fazl-i-Husain (1877-1936) protested and averted all possible dangers to the unity of the Muslim Delegation. The Aga Khan III, as its leader, held at the members together and prevented disruptive tendencies from growing up among the Muslims. Azim Husain quotes a letter of Sir Fazl-i-Husain, addressing to Dr. Shaffat Ahmad Khan on July 28, 1931 in 'Fazl-i-Husain' (Bombay, 1946, pp. 251-2), which reads: 'Whatever lionising may take place of Gandhi in London, you Muslim members of the Delegation, if you played your cards well, would have a pull over all other communities in as much as you have the Aga Khan, who stands pre-eminently in English public life, and no more popular figure, whether English or Indian, exists there. So, if you held together and acted under the Aga Khans's guidance, no harm could possibly come to you.'
The Aga Khan III was better suited than any other Muslim leader for the negotiations that were to ensue. The second Round Table Conference opened on September 7, 1931 and it was attended by the Congress. The distinguished group of newcomers included Gandhi, Sir Mohammad Iqbal, Dr. S.K. Datta, G.A. Birla, Pandit Madan Mohan Malaviya, Mrs. Naidu and Sir Ali Imam. M. Abdul Aziz writes in his 'The Crescent in the Land of the Rising Sun' (London, 1941, p. 146) that, 'The Round Table Conference in London have happily shown us the way how to deal with problems which appeared at first sight to be insoluble, and, in this connection, I desire - and I am sure every Muslim in India desires with me - to pay a tribute to the great services which His Highness the Aga Khan has rendered during the delibrations of the Round Table Conference and the sessions of the Joint Parliamentary Committee to the cause of the Muslims in India.'

After the termination of the conference, the British parliament took its turn to consider the question of the future government of India. Thus, a strong parliamentary committee was set up to go over the matter. The committee was in almost unbroken session of 18 months, holding 159 meetings. The striking feature of this committee was the presence in it of some of the delegates from India, who took part in the examination of 120 witnesses and in the committee's private discussion. The Aga Khan III headed the list of 21 key leaders whom the committee consulted at every step. Under the wise and able leadership of the Aga Khan, the Indian Muslims came up with flying colour from the Round Table Conference. He had piloted the ship with skill and courage and brought it safely into harbour. He played his cards remarkably well and with his inimitable tact. The Aga Khan III had also a meeting with Mahatma Gandhi (1869-1948) in London. This conference continued until 1934, marked the climax of the Aga Khan's involvement in Indian politics.

Writing his congratulations to the Aga Khan III, Sir Abdullah Haroon had routed a telegram to London on December 27, 1932 that:- 'On behalf of Sind please convey my heartiest thanks to all Round Table Delegates especially Muslim Delegation whose labours crowned with success. Sind and Muslims of India never forget Your Highness services which you are rendering. May Allah reward you.' (vide 'Haji Sir Abdoola Haroon' by Al-Haj Mian Ahmad Shafi, Karachi, 1939, pp. 85-6). In addition, Shafaat Ahmad Khan wrote a letter to Sir Abdullah Haroon on January 17, 1932 from Allahabad, wherein he describes, 'Aga Khan is our greatest Muslim leader in Asia, and Jinnah is also a man of extraordinary vision.' (Ibid. p. 100)

The Aga Khan III had served as India's delegate at the Disarmament Conference since 1932. During the successive sessions of the Assembly of the League of Nations started on February 2, 1932 in Geneva, he had submitted his proposals of peace between China and Japan. In 1934, the British government appointed the Aga Khan as a Privy Councillor, which entitles one to apply the word Right Honorable with his name.

In 1341/1923, the Aga Khan III took a leading part in the Khilafat Movement with the Indian Muslims, and raised his voice through articles in newspapers and letters to British authorities. This was indeed a critical time that his loyalty to the West and his unbounded love for Islam directly clashed, but the Aga Khan decidedly championed the cause of Islam. He wrote a historic letter in association with Right Hon'ble Sayed Ameer Ali (1849- 1928), a member of the Privy Council of England, addressed to Ghazi Ismet Pasha, the Prime Minister of Turkey on November 24, 1923, insisting not to liquidate the symbol of Islamic unity, and pleading that the matter of Turkey be given considerable hearing at the conference table. This letter was published in 'The Times' (London) on December 14, 1923. Aziz Ahmed writes in 'Islamic Modernism in India and Pakistan' (London, 1967, p. 138) that, 'The letter influenced and possibly precipitated the decision of the Turkish National Assembly taken on Marach 3, 1924 to abolish the caliphate and to exile Abd al-Majid. This marked the end of a centuries-old institution and of an era in the history of Islam.'
For a decade after First World War (1914-1919), the Aga Khan III stayed away from the international and Indian political affairs, devoting mainly to the affairs of the Ismailis. Having established permanent homes in Switzerland and the French Riviera, he now visited India every year.

His global popularity as a man of peace found expression in a resolution moved in the Indian Council of State on February 5, 1924, recommending the government of India to convey to the Norwegian Parliament the view of the House that, 'His Highness Sir Sultan Mahomed Shah, the Aga Khan is a fit and proper person to be awarded the Noble Prize for Peace in this year, in view of the strenuous, persistent and successful efforts that he had made to maintain peace between Turkey and the Western Powers since the armistice.'

In 1928, the Aga Khan III presided over the All-India Muslim Conference held in Delhi, where more than 600 delegates represented all provinces of India.

He was born in Geneva on 28th Ramdan, 1355/December 13, 1936. Lady Ali Shah (d. 1938) had given his name, Karim. He was born in the wake of cataclysm in the world. From the age of four years, he acquired the rudiments of formal education from Miss Doris Lyon, the governess and a friend of his family.During the Second World War (1939-1945), when his father, Prince Aly Salomone Khan had offered his services to the Allies, the Aga Khan IV with his brother Prince Amyn Muhammad, accompanied by his mother, Princess Joan Aly Khan, had gone to Beirut, and thence to Nairobi on May 27, 1941 via Cairo, where they lived for four years. By the time, the Aga Khan IV was seven years old, he had been well versed in religious education under the tutorship of Missionary Kaderali B. Patel. In 1943, the Aga Khan IV led the Eid al-Fitr prayer amidst a large congregation of the Ismailis in the Jamatkhana, situated at Government Road in Nairobi. On that occasion, his mother remarked: 'A great accomplishment for such a small boy.' In 1944, he also visited Dar-es-Salam with his mother and brother.

At the end of the World War, the Aga Khan IV went back to Europe on May, 1945, where he joined the Le Rosey School, situated in Rolle, Switzerland. His classmates included numerous Europeans, including the Duke of Kent, the future king Baudoin of Belgium, the Prince Victor Emanuel of Italy, etc. Besides the prescribed education, the Aga Khan IV was taught Arabic, Urdu and Islamic History at home by Mustapha Kamal of Aligarh University. At the end of seventeen years, the Aga Khan's school days came to an end and proceeded to United States, where he enrolled as an undergraduate at Harvard University in Cambridge, Massachussetts, where he studied with great interest. His style of living at Harvard was quite frugal. His one roomate was highly amazed to discover that he had only two suits and one pair of shoes in his closet. He even did not own a car.

Richard T. Gill, the Allston Burr Senior Tutor of Leverett House at Harvard University gives his views in these words:- 'His Highness was a good student at Harvard and a young man of exceptionally fine personal qualities. He took his studies seriously and yet found time for many extra- curricular activities, including the Islamic Association, the French Club and a variety of sports such as crew, hockey, soccer and skiing. These activities were vigorously pursued but they were not allowed to interfere with the fundamental, academic objectives of the college. In his last term at Harvard, His Highness's record won him the academic distinction of Dean's List standing. The general impression His Highness made on both Faculty and students here was an excellent one. He was completely at home with students of every background and did not in any way set himself apart from the general life of the college. He impressed those who knew him as a young man of great sensitivity and understanding who possessed both the mental and moral stature for leadership. His basic outlook was serious but he was at the same time a relaxed, pleasant companion with an amiable sense of humour. He was in the deepest sense, an outstanding citizen of the Harvard community.' (cf, 'Fatimi Sitaro' by Kadarali B. Patel, Bombay, 1958, pp. 13-4)

Initially, the Aga Khan IV studied mathematics, chemistry and general science. Soon afterwards, he started study of Islamic history and had an occasion to mix with the eminent professors, like H.A.R. Gibb, Philip K. Hitti etc. Besides his paper on 'Islamic Sects and Mysticism', his paper, 'Rise of the Nizaris and the Beginning of Dawa in Indo-Pakistan' was highly appreciated by his professors. He however could not finish his another paper on 'Free Will and Predestination in Islam' when he had to leave the University. During his stay at Harvard, he was also a member of the Hasty Pudding Club and the Islamic Association.

In 1954, the Aga Khan IV, under the instructions of his grandfather, paid a short visit to the Indo-Pakistan subcontinent and East African countries with his brother. During the death of the Aga Khan III on July 11, 1957, his family members were in Geneva. Otto Giesen, a solicitor with the firm of Slaughter and May, brought the Will of the Aga Khan III to Geneva from Lloyds Bank, London, and read it at Barkat Villa before the Imam's family that:- 'Ever since the time of my ancestor Ali, the first Imam, that is to say over a period of thirteen hundred years, it has always been the tradition of our family that each Imam chooses his successor at his absolute and unfettered discretion from amongst any of his descendants, whether they be sons or remote male issue and in these circumstances and in view of the fundamentally altered conditions in the world in very recent years due to the great changes which have taken place including the discoveries of atomic science, I am convinced that it is in the best interest of the Shia Muslim Ismailia Community that I should be succeeded by a young man who has been brought up and developed during recent years and in the midst of the new age and who brings a new outlook on life to his office as Imam. For these reasons, I appoint my grandson Karim, the son of my own son, Aly Salomone Khan to succeed to the title of Aga Khan and to the Imam and Pir of all Shia Ismailian followers.'

Raymond Brandy Williams writes in 'Religions of Immigrants from India and Pakistan' (New York, 1988, p. 190) that, 'The Nizaris are the only Ismailis who claim an Imam for this time in a line that is traced to Ali: Prince Karim Shah, Aga Khan IV, is followed as the forty-ninth Imam with the designation (nass) traced back to Muhammad.'

Upon his accession to the Imamate in 1957 at the age of twenty, he interrupted his undergraduate studies at Harvard for a year to visit to the various Ismaili communities, during which time he was installed to the Imamate in a number of enthronment ceremonies held in Dar-es-Salaam, Nairobi, Kampala, Karachi and Bombay. Having toured for 18 months, the Aga Khan IV returned to Harvard, where he worked twice as hard, studying as well as guiding the community. He took eight courses instead of four and wrote thesis on relation between Druze and Maronites in Lebanon from 1829 to 1835. He was awarded the degree of M.A. on July 11, 1959 at Harvard, and thus, he remained about 23 months as a student of Harvard University during his Imamate period. He also granted 50,000 dollars worth scholarships for students from the Middle East, Africa, Pakistan, India, Iran and Afghanistan. Already, a large sum had been donated to introduce the Aga Khan Chair of Islamic Studies at the Harvard and Beirut Universities.

In 1330/1912, an enthusiastic group of the young Ismailis had formed The Young Ismaili Vidhya Vinod Club (or V.V. Club) at Bombay for literary, missionary and other communal activities. In 1337/1919, it wanted to add certain tinge of manliness to its activities. Thus, Lt. Col. Itmadi Pirmahomed V. Madhani (1916-1919), Major Abdullah Jafar Lakhpati, Major Alijah Rehmatullah V. Charnia, Abdullah Ismail Modi and Kassim Ali Muhammad Dawoodani, alongwith four other prominent members held a meeting and had thought of adding the aspect of heroism and bravery, and as a result, the V.V. Club inaugurated an organisation of disciplined Volunteer Corps from among the youths of the community, known as The Young Ismaili Vidhya Vinod Corps under the presidentship of Lt. Col. Itmadi Pirmahomed V. Madhani. The Aga Khan III changed its name as H.H. The Aga Khan's Young Volunteer Corps in 1920. With these changes, the literary activities of V.V. Club were also handed over to the newly formed The Recreation Club in 1919-20 under the headship of Huzur Wazir Ali Muhammad Rehmatullah Mecklai (1894-1971).
In its embryonic stage, the activities of the Recreation Club were carried on in a house at Dhupelia Building, near Bhindi Bazar, Bombay. The Khoja Ismaili Missionary Mandal established in 1910 under the headship of Bhagat Juma Bhai Ismail of Karachi was also merged with it. They were asked to discuss such subjects as religion, history, education, social and cultural affairs of the community. With this new mandate, the name of the Recreation Club was changed to the The Recreation Club Institute on February 10, 1921 under the Presidentship of H.W. Ali Muhammad (1922-1935), with the Chief Secretary Alijah Hasan Lalji Devraj (1922-1934). It was given the name of Recreation Club Institute, said the Aga Khan to the members, 'so that you can work for the world at day time, and for the religious at night honour.' Later, they were authorized to train regular missionaries, waezeens and religion teachers. Many eminent missionaries joined the Institute, some as paid, and some as honorary, such as the Chief Missionary Hussain Pir Mohammad, Pir Sabzali Ramzan Ali, Ibrahim Jusab Varteji, Alidina Mamoo, Muhammad Murad Ali Juma, Ali Bhai Nanji, Jamal Virji, Manji Bhai Lalji Nayani, Muhammad Abdullah, Abdul Hussain Bachal, Khuda Bakhsh Talib, Hakam Ali Ishaq Ali, Jafar Ali Gokal, Haji Muhammad Fazal, Muhammad Jamal Babwani, Ghulam Hussain Gulu and many others.

The Aga Khan III took his first visit in the Recreation Club Institute on August 5, 1923 and inspected its activities. He also wrote a Persian verse in the diary of Ali Muhammad Mecklai with his own hand, the only known verse written by the Aga Khan III, which is as under:-

Aatish bejan afrokhtan, az bahree jaanan sukhtan, Az man baist amukhtan, en karha karee man ast.

means, 'How to kindle a fire in the soul and burn oneself for one's beloved, should be learnt from me as this is one of my jobs.'

The Aga Khan III also visited the Institute on November 24, 1923 and February 23, 1924 and was satisfied while inspecting its working and donated one lac rupees. During his next visit on March 12, 1924, he said in presence of about 900 members as under:-

Gentlemen,

I spoke here last year when I had given as a motto a well known Persian verse which I am sure you have not forgotten. Today I will give you a small motto and that is 'work no words.' Labour for the welfare of other is the best way of improving oneself, because its results are sure and certain. If you work for yourself, you are never happy. This is not the new idea but this is an outcome of the experience of thousand years of history. Gentlemen, come and take interest in this Institute; give your ideas, advice, and help to this Institute more especially to its Industrial Department which will bring bread and butter and happiness to many and will be an enjoy big many of you. With these few words, I will ask the President to announce the gifts made by different persons to this Institute.'

The Recreation Club Institute launched a Subjects Committee during a grand missionary conference on September 28, 1923 and passed a resolution that the missionaries should be taught the doctrines of world religions. It also framed a syllabus to this effect. It was also resolved that the test of the missionaries would be taken in every year and then their grade would be fixed. In its 7th resolution, it was decided to give training to the young boys of 14 years.

The Recreation Club Institute also started the publication of the well-known weekly magazine, 'Ismaili.' The first issue of the 'Ismaili' came out on Sunday, the 25th Safar, 1342/October 7, 1923 both in English and Gujrati into 12 pages. Valibhai Nanji Hooda was appointed as its organiser and Wazir Ali Mahomed Jan Mahomed Chunara as the editor under its Educational Department. The Institute also started its own printing press on January 1, 1924 under Hussain Sharif, Rehmatullah Virji and Abdullah Kassim Mewawala of the Press Department. The Institute provided the missionaries in different quarters of India, and helped the new converts under its Industrial Department, and gradually became a leading institution in the community. On November 22, 1923, Maulana Abul Kalam Azad and Maulavi Hakim Sayed Abul Yousuf Ispahani took visit of the Recreation Club, and it was followed by the visits of Maulana Muhammad Ali on November 24, 1923, Maulana Azid Subhani on April 21, 1924, the Palestinian Delegation on May 1, 1924, Maulvi Muhammad Abdul Bari Firangi Mahl Lucknowi on May 21, 1924, etc.

The old records reveal that the well-known paid missionaries in 1923 in the Institute Club were Hussain Pir Muhammad and Alidina Mamu (for Bombay district), Jamal Virji (for Bhalzalavad district), Khuda Bakash Taleb (for Burma), Hamir Lakha (for Sind division), Hakim Ali Ismail and Ghulam Hussain Hashim (for Punjab and North-west Frontier), Ibrahim Yousuf Varteji (for Kathiawar), Din Muhammad Dayal (for Gujrat district), and Thavar Ghulam Hussain, Abdul Hussain Bachal, Nur Muhammad Javair, Hyder Kassim Ali etc. Besides, Pir Sabzali Ramzan Ali (Karachi), Moloo Kanji (Jamnagar) and Bande Ali Juma Bhagat (Bombay) were prominent honorary missionaries.

During the new appointments on April 1, 1924, the Institute created new cells, such as Mission, Finance, Foreign, Provincial, Home, Publicity and Literature, Indurstrial and Commerce, General, Press, Audit, Educational, Ginan Mandal, Suburb, Helping, Hall and Office, Cloth Sales, Library, Employment and Refreshment departments. Each department was looked after by an Incharge, secretary and members. Besides, Ghulam Ali G. Merchant was made the legal advisor, Abdullah B. Pir Muhammad as honorary engineer and Ali Muhammad Juma Jan Muhammad as honorary doctor.

In sum, the Institute Club covered major fields in the orbit of the then available resources.

In 1936, Rai Ismail Muhammad Jafar as a President and Itmadi Rehmatullah Virji as Chief Secretary rendered their services for one year in the Recreation Club. H.W. Ali Muhammad Mecklai was appointed once again as the President in 1938 until 1946, with Itmadi Rehmatullah Virji (1935-37), Alijah Ghulam Hussain Virji (1937-1941), Alijah Rajab Ali Muhammad Dandawala (1941-42), Itmadi Rehmatullah Virji (1943-45), Kassim Ali F. Thanawala (1945) and H.M. Yousuf Ali E. Dossa (1946-48) and Rai Abbas Ali Muhammad as Chief Secretaries. In view of his long selfless services, the Aga Khan III granted the titles of Huzur Wazir (minister in attendence) and Commander in Chief to H.W. Ali Muhammad Rehmatullah Mecklai, who was followed by Itmadi Abdullah Sumar Shivji as the President from 1946 to 1948.

In 1940, the Recreation Club Institute was given a new name of the Ismailia Association. During the Mission Conference in Dar-es-Salaam on July 21, 1945, the Aga Khan III had said that, 'You must establish an Ismailia Association that of Bombay. Mr. Mecklai, the President of Ismailia Association in Bombay has too much served the community, and spread the light of the Ismaili faith. His name shall be ever remembered in history on account of his services.' In the following year, the Ismailia Association came into existence in Nairobi.

During his visit to the African countries in 1948, the Aga Khan III declared a new constitution of the Ismailia Association, and accordingly, H.W. Ali Muhammad Rehmatullah Macklai was appointed as World Head of the Ismailia Association for India, Pakistan, Kenya, Tanganyika and Uganda. Huzur Wazir Mecklai died at the age of 77 years on Wednesday, the July 21, 1971 at Bombay. In appreciation to his long and illustrious services, the Aga Khan IV had sent a telegram to the Ismailia Federal Council for India, in which, after bestowing blessings for his soul and prayer for his eternal peace and sympathy to his family in their great loss, said: 'Wazir Mecklai's devoted service to the jamat will always be remembered by my jamat and by myself and he will be deeply missed by all.'

Speaking at the audience to the Ismailia Association for Pakistan at Karachi on January 25, 1958, the Aga Khan IV said: 'You as my chief spiritual children should go through your own history and try to understand the development which has happened, so that you can explain to your children what is the meaning of Imam and what is the meaning of Faith.' In a message to the Ismailia Association for Madagascar on May 28, 1958, he said: 'Remember that you have most heavy duties - duties that must be fulfilled intelligently and carefully.' In a letter to the President of the Ismailia Association for India on September 25, 1964, the Aga Khan IV said: 'I am sure you will never forget that our faith is based on thousands of years of history, and that we should learn from history and not to think that our past is of no use to us now and that it can therefore be rejected, abbreviated or altered.'In a special message sent to the Ismailia Association for Pakistan at Dacca on December 5, 1964, the Aga Khan IV said: 'I do not want my spiritual children to have faith against logic. Islam is the only religion where there is reconcilable.'

Finally, the name of the Ismailia Association had been changed to The Shia Imami Ismaili Tariqah and Religious Education Board in accordance with the new Constitution effective from July 11, 1986, whose primary architect was the Recreation Club Institute.

--------------

Notes as received on 4 May 2017:

Aliya Mohamed sent a message using the contact form at
http://ismaili.net/heritage/contact.

Ya Ali Madat,
I was reading about the 'Ismaili History 826 - Foundation of Recreation
Club Institute' and the Mandal Missionaries and noticed that my great
grandfathers name does not appear.
His name was Meghji (Maherali) Missionary and he served Sultan Mohamed
Shah (sas) as part of the Mission Mandal in 1905.
I have written documentation of my great grandfather's service and I know
our Beloved Imam (sas) Knew of his service (Shukar).
I just do not want my families legacy to be forgotten from the pages of history.

While the Aga Khan III was on tour of East African countries, a suit was filed against him at Bombay High Court on 1st Muharram, 1326/February 4, 1908 by Haji Bibi, the daughter of Aga Jhangi Shah and the widow of Muchul Shah (d. 1321/1903) with her son Samad Shah and Kutchuk Shah and 13 others. They claimed rights from the property of the Aga Khan I. Haji Bibi demanded for monthly allowance, servants salaries, fooding, furniture, maintenance and car along with Rs. 9010/- per year at the rate of 6%. The court started the proceeding from January 4, 1908. The statements of the renowned persons had been recorded by court, and the history and the doctrines of the Ismailis were investigated to ascertain whether Pir Sadruddin and the early Khoja Ismailis were Ithna Asharis or not as had been claimed by them, and thus, almost 128 issues to this context had been examined. The statement of the Aga Khan was also taken in the court on July 28, 30 and 31, 1908. Justice Louis Pitman Russell ruled against the plaintiffs on September 3, 1908, confirming the Aga Khan's rights to the estate of his grandfather and to the offerings made to him by his followers. The ruling also established that the Nizari Ismailis were distinct from the Shias of the Ithna Ashari school.
From 1325/1907 onwards, the Aga Khan III visited Europe almost every year, therefore, he established his chief residency in Europe. In 1330/1911, emperor George V visited India and invested him the title of Grand Commander of the Order of Star of India (G.C.S.I.). In 1332/1914, the British government is reported to have offered the Aga Khan two times to become the king of Egypt in place of the dethroned king Khedive Abbas II Hilmi (1892- 1914), but he disregarded the offer. In 1332/1914, the Aga Khan went to Europe and offered his services to the British government during the First World War (1914-1919), urging his followers to help the British authorities in their regions. He was given an eleven gun salute in 1916 in Britain for his contribution towards the Allied War efforts, which was a rare occurrence in diplomatic history. He was also accorded the status of a First Class Ruling Prince of Bombay Presidency. Suffering from illness, the Aga Khan took rest more than 18 months in Switzerland under the treatment of Dr. Kocher, and then proceeded to Paris for further medical examination from Prof. Pierremarie.

In 1339/1920, the Aligarh University came into existence with the untiring efforts of the Aga Khan, and he was appointed its first Vice Chancellor in 1340/1921.

The year 1324/1906 marks the cleavage and culmination of Muslim politics in the subcontinent, when the Aga Khan III led the Muslim delegation and met Lord Minto (1845-1914), the Viceroy of India from 1905, at Simla to demand the political rights of the Muslims of India. Simla was 1170 miles away from Calcutta, in the hills of northern India, above Delhi. It was the Anglo-Indian Olympus, where the British had been coming every summer since 1860, and by 1906 there were more than 1400 European dwellings, built on a series of ridges with the native town. At the centre of this was the Viceregal Lodge, five storeys high, furnished by Maples of Tottenham Court Road.
The deputation to the Viceroy consisted of the most influential leaders, such as Mohsin al-Mulk, Hakim Ajmal Khan, Sir Ali Imam, Sir Muzammallah Khan, Sir Rafiquddin Ahmad, Sir Muhammad Shafi, Sir Abdul Rahim, Sir Salimullah, Justice Shah Din, etc. Syed Razi Waste writes in 'Lord Minto and the Indian Nationalist Movement 1905-1910' (Lahore, 1976, pp. 69-70) that, 'Minto received the Muslim Deputation on October 1, 1906. Thirty-five prominent Muslim leaders from all over India gathered in the Ball Room of the Viceregal Lodge at Simla. Their leader was a young man of twenty-nine years, H.H. Aga Sir Sultan Mohamed Shah Aga Khan from Bombay, who besides being the head of the rich Ismaili sect of Muslims had close and friendly relations with prominent British people.' Accordingly, a memorandum was submitted to the Viceroy, insisting that the position accorded to the Muslim community in any kind of representation direct or indirect, and all other ways affecting their status should be commensurate not merely with their numerical strength but also with their political importance. Lord Minto gave them a patient hearing, assuring that their political rights and interests as a community will be safeguarded in any administrative organisation. The Aga Khan realized that the Muslims should not keep themselves aloof from politics because the Congress was already proving incapable in representing the Indian Muslims. At length, the demands of separate electorate and weightage in number in representation to all elected bodies were accepted by the Viceroy Lord Minto, and incorporated in the Minto-Morley Reforms of 1909.

On October 24, 1906, the Aga Khan wrote a letter to Mohsin al-Mulk regarding a need to form a Muslim organisation what had been achieved at Simla. The letter reads: 'It may well be that provincial associations should be formed with the aim of safeguarding the political interests of Muslims in various portions of India and similarly some central organisation for the whole.' In the meantime, The All-India Muslim Educational Conference met at Dacca on December 30, 1906 and the letter of the Aga Khan was circulated among the delegates. The Conference unanimously resolved that a political association styled as the All-India Muslim League be formed to promote among the Muslims the loyalty to the British government, to protect and advance the political rights and interests of Muslims, and to prevent the rise among Muslims of India of any feeling of hostility towards other communities. The Aga Khan III was thus elected permanent President of the All-India Muslim League and Sayed Hussain Bilgrami was made the Honorary Secretary. M. Abdul Aziz writes in 'The Crescent in the Land of the Rising Sun' (London, 1941, p. 140) that, 'It is well known that His Highness the Aga Khan was the first President of The All-India Moslem League and the way in which he took a keen and sympathetic interest in the organisation and development of the League, is shown from his letter of appreciation in his capacity as its first President.' According to 'The Foundations of Pakistan' (ed. by Sayed Sharifuddin Pirzada, Dacca, 1969, 1st vol., p. 33), 'In tracing the origins of Pakistan, some commentators give decisive importance to the separate electorates secured by the Muslim Deputation which was received by the Viceroy Lord Minto at Simla on Ocotber 1, 1906. The event has been described in the Diary of Lady Minto as `an epoch in Indian history.'' According to 'The Encyclopaedia Americana' (U.S.A., 1980, 1st vol., p. 327), 'The delegation established the Muslim League, which carried the seeds of Muslim separation and eventual creation of Pakistan.' Aziz Ahmed also writes in 'Islamic Modernism in India and Pakistan' (London, 1967, p. 66) that, 'One of the chief promoters of this design of Muslim separatism in subcontinent was the Agha Khan.'

At the sixth annual session of Muslim League held on March 22-23, 1913 at Lucknow, the Aga Khan resigned from the presidency. He hinted a numerous reasons, but did not propose to cut himself away from the League. 'Resignation' he said, 'frees me from that necessarily judicial character that attaches to the presidency. The League does not need a leader but leaders.' According to 'Encyclopaedia of Asian History' (ed. Ainslie T. Embree, London, 1988, 1st vol., p. 47), 'The Ismaili leader, Agha Khan, who presided over the League's destiny from 1906 to 1913, and resigned on November 3, 1913.' On the seventh session of the League at Agra, held on December 30-31, 1913, Sayed Wazir Hasan (1874-1947), the Secretary of League from 1912 to 1929, announced the resignation of the Aga Khan in the meeting, expressing, according to the 'Foundations of Pakistan' (Dacca, 1969, 1st vol., p. 323) that, 'it would be a calamity for Muslims when His Highness resigned.' Sir Ibrahim Rahimtullah appealed to the Aga Khan not to place his resignation in their hands today and to continue as President till the rules of the League were altered. The Aga Khan said that he would remain President for the time suggested. He said also that in no case, it would severe his connection with the League as Vice-President. In a meeting of the Council of the League, held on February 25, 1914, the Aga Khan was declared the Vice-President of Muslim League, and Sir Ali Muhammad Khan (1879-1931), the Raja of Mahmudabad was elected as the second President of Muslim League in the eight session at Bombay on December 30, 1915.

The Aga Khan believed that the root cause of Muslim backwardness in India was illiteracy, and therefore, education was the panacea for their ills. He thought that education should be a medium of service to others and a tool for modernization. He also considered the aim of education to be character building. According to Islamuddin in 'The Aga Khan III' (Islamabad, 1978, p. 22), 'It was he, who, translated the dream of Sir Syed Ahmed Khan into reality, by raising the status of Aligarh College into a great Muslim University.' Sirdar Ikbal Ali Shah states in 'The Prince Aga Khan' (London, 1933, p. 65) that, 'It was Sir Syed Ahmed who founded Aligarh College, but it was the Aga Khan, an ardent enthusiastic promoter of the ideal of education, who has been mainly responsible for the raising of its status to that of a University.'
After the death of Sir Sayed Ahmad Khan in 1316/1898, the Aga Khan III advised Mohsin al-Mulk (1837-1907), the Secretary of Aligarh College, to tour India to procure public opinion for the cause of Muslim University. His interest in the Aligarh College dates from the time when he was called upon to preside at an Educational Conference held at Delhi at the time of Lord Curzon's proclamation Durbar in 1319/1902. He used the platform of Muslim Educational Conference to bring home to the Muslims, the importance of education, and Muslim University at Aligarh. In his Presidential address to the Muslim Educational Conference, the Aga Khan said: 'If, then, we are really in earnest in deploring the fallen condition of our people, we must unite in an effort for their redemption and, first and foremost of all, an effort must now be made for the foundation of a University where Muslim youths can get, in addition to modern sciences, a knowledge of their glorious past and religion and where the whole atmosphere of the place, it being a residential University, nay, like Oxford, give more attention to character than to mere examinations. Muslims of India have legitimate interests in the intellectual development of their co-religionists in Turkey, Persia, Afghanistan, and elsewhere, and the best way of helping them is by making Aligarh a Muslim Oxford .... We are sure that by founding this University we can arrest the decadence of Islam, and if we are not willing to make sacrifices for such an end, must I not conclude that we do not really care whether the faith of Islam is dead or not? .... We want Aligarh to be such a home of learning as to command the same respect of scholars as Berlin or Oxford, Leipzig or Paris. And we want those branches of Muslim learning, which are too fast passing into decay, to be added by Muslim scholars to the stock of the world's knowledge.' (vide 'Khutbat-i Aliyah', Aligarh, 1927, Part I, p. 206).

Addressing the annual session of Muslim Educational Conference in 1904 at Bombay, the Aga Khan III said: 'The farsighted among the Muslims of India desire a University, where the standard of learning should be the highest and where with the scientific training, there shall be that moral education, that indirect but constant reminder of the eternal difference between right and wrong, which is the soul of education .... I earnestly beg of you that the cause of such a University should not be forgotten in the shouts of the market place that daily rise amongst us.'

The plan for the Muslim University had by 1910 taken on the complexion and force of a national movement. The session of the All India Muslim Educational Conference at Nagpur in December, 1910 gave the signal for a concreted, nation-wide effort to raise the necessary funds for the projected University. In moving the resolution on the University, the Aga Khan III made a stirring speech. He said, 'This is a unique occasion as His Majesty the King-Emperor is coming out to India. This is a great opportunity for us and such as is never to arise again during the lifetime of the present generation, and the Muslims should on no account miss it...We must make up and make serious, earnest and sincere efforts to carry into effect the one great essential movement which above all has a large claim on our enegery and resources...If we show that we are able to help ourselves and that we are earnest in our endeavours and ready to make personal sacrifices, I have no doubt whatever that our sympathetic government, which only requires proper guarantees of our earnestness, will come forward to grant us the charter. `Now or never' seems to be the inevitable situation.'

To make a concerted drive for the collection of funds, a Central Foundation Committee with the Aga Khan III as Chairman with Maulana Shaukat Ali (1873- 1938) as his Secretary; and prominent Muslims from all walks of life as members was formed at Aligarh on January 10, 1911. The Aga Khan III accompanied by Maulana Shaukat Ali, who was still in government service and had taken a year's furlough, toured throughout the country to raise funds, visiting Calcutta, Allahabad, Lucknow, Cawnpore, Lahore, Bombay and other places. According to Willi Frischauer in 'The Aga Khans' (London, 1970, p. 76), 'His campaign for the Aligarh University required a final big heave and, as Chairman of the fund raising committee, he went on a collecting tour through India's main Muslim areas: `As a mendicant', he announced, `I am now going out to beg from house to house and from street to street for the children of Indian Muslims.' It was a triumphal tour. Wherever he went, people unharnessed the horses of his carriage and pulled it themselves for miles.'

The response to the touching appeal of the Aga Khan III was spontaneous. On his arrival at Lahore, the daily 'Peace' of Punjab editorially commented and called upon the Muslims 'to wake up, as the greatest personality and benefactor of Islam was in their city.' The paper recalled a remark of Sir Sayed Ahmad Khan prophesying the rise of a hand from the unseen world to accomplish his mission. 'That persoanlity' the paper said, 'was of the Aga Khan III.' On that day, the 'London Times' commenting upon the visit, regarded him as a great recognised leader of Muslims. The significant aspect of the Aga Khan's fund collection drive was not the enthusiastic welcome accorded to him, but the house to house collection drive. Qayyum A. Malick writes in 'Prince Aga Khan' (Karachi, 1954, p. 64) that once the Aga Khan on his way to Bombay to collect funds for the university, the Aga Khan stopped his car at the office of a person, who was known to be his bitterest critic. The man stood up bewildered and asked, 'Whom do you want Sir?' 'I have come for your contribution to the Muslim university fund,' said the Aga Khan. The man drew up a cheque for Rs. 5000/-. After pocketing the cheque, the Aga Khan took off his hat and said, 'Now as a beggar, I beg from you something for the children of Islam. Put something in the bowl of this mendicant.' The man wrote another cheque for Rs. 15000/- with moist eyes, and said, 'Your Highness, now it is my turn to beg. I beg of you in the name of the most merciful God to forgive me for anything that I may have said against you. I never knew you were so great.' The Aga Khan said, 'Dont worry! It is my nature to forgive and forget in the cause of Islam and the Muslims.' The drive received further great fillip from the announcement of a big donation by Her Highness Nawab Sultan Jahan Begum of Bhopal. The Aga Khan III was so moved by her munificence that in thanking her, he spoke the following words: Dil'e banda ra zinda kardi, dil'e Islam ra zinda kardi, dil'e qaum ra zinda kardi, Khuda'i ta'ala ba tufail'e Rasul ajarash be dahadmeans, 'You put life in the heart of this servant; you put life in the heart of Islam; you put life in the heart of the nation. May God reward you for the sake of the Prophet!' In sum, the Aga Khan collected twenty-six lacs of rupees by July, 1912 in the drive and his personal contribution amounted to one lac rupees.

On October 20, 1920, the Aligarh University was granted its official Charter. In spite of several obstacles, the Aga Khan continued his ceaseless efforts for the Muslim University, and further announced his annual grant of Rs. 10,000/- for Aligarh University, which was subsequently raised. The Ismaili individuals also made their generous contributions to Aligarh University. For instance, Mr. Kassim Ali Jairajbhoy gave Rs. 1,25,000 to found chairs of Philosophy and Science in the Aligarh in memory of his father.

It must be noted on this juncture that in January, 1857, Lord Canning (1856-1862) had passed the Acts of Incorporation in India which provided for the establishment of universities in Calcutta, Bombay and Madras. The fourth university was then established in 1882 by a Special Act of Incorporation in Pujnab and the fifth was that of Allahabad University in 1887. Thus, by the end of 1902 there were five universities in India, and Aligarh University was the sixth one.

It will remain as a historical reminder of the fact that the Aga Khan gave continuity to the traditions of his ancestors as pioneers of education in Egypt and elsewhere - traditions associated with the foundation of Al-Azhar, the oldest existing university in the world, which to this day is crowded with students from all parts of the globe. The Aga Khan III instituted the Aga Khan Foreign Scholarship programme for the promising students. It is worth mentioning here that Dr. Ziauddin was one of the students of the Aga Khan in the sense that the Aga Khan paid for his years of study at Cambridge. Among other great Muslim scholars, who benefited from the munificent help were Dr. L.K. Hyder, the well known economist, Mr. Wali Muhammad, a great physicist, Dr. Zafarul Hasan, a learned theologian, and Dr. Zaki etc. 'The Movement of establishing a Muslim University' writes Mumtaz Moin in his 'The Aligarh Movement' (Karachi, 1976, p. 184), 'is an important chapter of our history. Initiated by Waqar al-Mulk it soon became a live issue under the patronage of the Aga Khan.' Islamuddin writes in 'Aga Khan III' (Islamabad, 1978, p. 27) that, 'Thus it would not be an exaggeration to say that without Aga Khan, there would have been no Aligarh University, and without Aligarh, Pakistan would have been a near impossiblity.' The Aga Khan himself said in his 'Memoirs' (London, 1954, p. 36) that: 'We may claim with pride that Aligarh was the product of our own efforts and of no outside benevolence and surely it may also be claimed that the independent sovereign nation of Pakistan was born in the Muslim University of Aligarh.'

The Aga Khan III paid another visit of Europe in 1904, and for the second time, he went to see his followers in East Africa in the following year.

In 1324/1906, the Aga Khan III liquidated the traditional jurisprudent committee, known as justi in the community. In replacement thereof, he founded the Council in Bombay, and appointed the Mukhis and Kamadias and other 20 persons as members. In 1327/1910, the Aga Khan III promulgated a legally drafted Constitution for the Shia Imami Council and ordained it under his personal seal. Ibrahim Muhammad Rawji had been appointed as its first president.

The Aga Khan III highly abhorred injustice and fought actively for both human and civil rights at a time when it was hardly a fashionable pursuit. He resigned from the exclusive St. Cloud Golf Club near Paris when some members objected to Sugar Ray Robinson, the black boxer playing on the links. In Aix-les-Bains, one day, he rubuffed the pompous head waiter of the Hotel Splendide who refused to seat a large group of Senegalese students and promptly invited them to a three-star lunch. The Aga Khan III was also deeply shocked by the ruthless and arrogant discrimination practised by whites in United States, India and China. During his brief visit to China in 1906, he remarked: 'Within the foreign settlements the general attitude towards the Chinese was little short of outrageous. All the better hotels refused them entry. From European clubs they were totally excluded. We hear a great deal about the colour bar in South Africa today. In China, in the early years of this century, the colour bar was rigidly imposed - not least offensively in discrimination against officials of the very government whose guests, under international law, all foreigners, were supposed to be. Is it any wonder that the China intelligencia long retained bitter memories of this attitude?'