THE KHOJASTHE KHOJASA PEOPLES HISTORYA PEOPLES HISTORY

The People, Their Powers, The People, Their Powers, Privilege, Pride and Privilege, Pride and

Prejudice.Prejudice.

Hasnain WaljiHasnain Walji

Life must be lived forward, but understood Life must be lived forward, but understood backward” - Kierkegaardbackward” - Kierkegaard

People live in the present. People live in the present. They plan for and worry about the future. They plan for and worry about the future. History, however, is the study of the past. History, however, is the study of the past. Given all the demands that press in from living in the Given all the demands that press in from living in the

present and anticipating what is yet to comepresent and anticipating what is yet to come why bother with what has been? why bother with what has been?

The answer is because we virtually must, to gain The answer is because we virtually must, to gain access to the laboratory of human experienceaccess to the laboratory of human experience

Why study history?Why study history?

History Helps Us Understand People and History Helps Us Understand People and SocietiesSocieties Helps Us Understand Change and How the Society Helps Us Understand Change and How the Society

We Live in Came to BeWe Live in Came to Be Contributes to Moral UnderstandingContributes to Moral Understanding

History Provides IdentityHistory Provides Identity Develops skillsDevelops skills

The Ability to Assess Evidence. The Ability to Assess Evidence. The Ability to Assess Conflicting InterpretationsThe Ability to Assess Conflicting Interpretations Experience in Assessing Past Examples of ChangeExperience in Assessing Past Examples of Change

Unique Trait !!Unique Trait !!Masters of the UnderstatementMasters of the Understatement

'When there is one Englishman, you have 'When there is one Englishman, you have a gentleman. a gentleman. When there are two, you have a Club. When there are two, you have a Club. When there are three Englishmen, you have an When there are three Englishmen, you have an

empire.' empire.' When you have one Khoja, you have a When you have one Khoja, you have a

lonely individual. lonely individual. When there are two Khoja, you have a Jamat. When there are two Khoja, you have a Jamat. And when there three Khoja, there is a And when there three Khoja, there is a

'Federation.''Federation.'

Who Cares?Who Cares?

Why, when and where did we come into Why, when and where did we come into existence existence

Why, should we concern ourselves to perpetuate Why, should we concern ourselves to perpetuate the existence and development of the Community the existence and development of the Community in its present form as we have done so far? in its present form as we have done so far?

What, if we cease to exist as a Community as What, if we cease to exist as a Community as such? such?

Are we succeeding in our current Are we succeeding in our current endeavours? endeavours?

What are our ideals in life and what is our vision What are our ideals in life and what is our vision for the type of society we wish to evolve for our for the type of society we wish to evolve for our progeny?progeny?

History of HistoryHistory of History

Khoja VrattantKhoja VrattantSachedin Nanjiamni – 1892Sachedin Nanjiamni – 1892

History of the KhojasHistory of the KhojasJafferi Rehmtukllah - 1905Jafferi Rehmtukllah - 1905

Khoja Kawm ni TaarikhKhoja Kawm ni TaarikhAdelji Dhanji Kaaba 1912Adelji Dhanji Kaaba 1912

Mulla Qadra Husain nu Jiwan CharitrayMulla Qadra Husain nu Jiwan CharitrayMulla Qadir HuseinMulla Qadir Husein

BibliographyBibliography

1.1. Hollister, J.N. (1953). The Shi'a of India. Luzac Hollister, J.N. (1953). The Shi'a of India. Luzac & Company, London:England.& Company, London:England.

2.2. Jaffer, A.M.M. (1989). An Outline History of Jaffer, A.M.M. (1989). An Outline History of Khoja. Shia Ithna'asheri In Eastern Africa. Khoja. Shia Ithna'asheri In Eastern Africa. (World Federation) London:England.(World Federation) London:England.

3.3. Rizvi, S.S.A. (date unknown). The Khoja Shia Rizvi, S.S.A. (date unknown). The Khoja Shia Ithna-Asheriya Community in East Africa Ithna-Asheriya Community in East Africa (1840-1967). (publisher unknown).(1840-1967). (publisher unknown).

4.4. Salvadori, C. (1989). Through Open Doors:A Salvadori, C. (1989). Through Open Doors:A view of Asian Cultures in Kenya. Kenway view of Asian Cultures in Kenya. Kenway Publications, Nairobi: Kenya. Publications, Nairobi: Kenya.

Our ConversionOur ConversionCirca 14Circa 14thth Century CE Century CE

From Hindus to:From Hindus to:Ismaili ?Ismaili ?Ithna'ashari ?Ithna'ashari ?Ahle Sunnat ?Ahle Sunnat ?

Three divisions of KhojasThree divisions of KhojasIsmailiya KhojasIsmailiya KhojasIthnaasheri KhojasIthnaasheri KhojasSunni KhojasSunni Khojas

Who are the IsmailisWho are the Ismailis

Split occurred over the recognition of the Seventh Split occurred over the recognition of the Seventh Imam. Imam. Shiites Twelvers, those who accept the first Twelve Shiites Twelvers, those who accept the first Twelve

Imams, maintain that the Sixth Imam, passed over his Imams, maintain that the Sixth Imam, passed over his eldest son, Ismail, in favor of Ismail's brother Musa al eldest son, Ismail, in favor of Ismail's brother Musa al Kazim (AS) . Kazim (AS) .

Ismailis, however, believe that Imam Jafar Sadiq (as) Ismailis, however, believe that Imam Jafar Sadiq (as) appointed Ismail to be the Seventh Imam - hence appointed Ismail to be the Seventh Imam - hence Ismailis are often called Seveners. Ismailis are often called Seveners.

Second division took placeSecond division took place after the death of Mustanser, the commander of the after the death of Mustanser, the commander of the

troops deposed Nizar, the successor of Imam Mustanser troops deposed Nizar, the successor of Imam Mustanser and replaced him by his brother Al-Musta'li. and replaced him by his brother Al-Musta'li.

Aga Khanis and BohraAga Khanis and Bohra

Nizar escaped by the help of his Nizar escaped by the help of his followers in Cairo, and went to Syria followers in Cairo, and went to Syria and then to Iran. and then to Iran.

Those Ismailis who followed al-Those Ismailis who followed al-musta'li became known first as musta'li became known first as Musta'lians,- Bohra. Musta'lians,- Bohra.

Those who followed Nizar up to Those who followed Nizar up to present, Karim Agha Khan, were present, Karim Agha Khan, were known as Ismaili Nizari known as Ismaili Nizari

History of PirsHistory of Pirs

6-9 Centuries ago – Pirs Converted 6-9 Centuries ago – Pirs Converted many Hindusmany HindusPir Satgur Nur d 1094 – or 1242 in GujaratPir Satgur Nur d 1094 – or 1242 in GujaratPir Shams d 1356 in PunjabPir Shams d 1356 in PunjabPir Sadr Din – (Sahdeva) Pir Sadr Din – (Sahdeva)

arrived in Sindh 1276 (?)arrived in Sindh 1276 (?) most likely person responsible for the most likely person responsible for the

conversion of our fore fathersconversion of our fore fathers

Was he a Ismaili, Ithnaasheri or Sunni?Was he a Ismaili, Ithnaasheri or Sunni?

The BeginningThe Beginning

Some 600 years ago a missionary by the Some 600 years ago a missionary by the name of Pir Sadruddin arrived in Sind in name of Pir Sadruddin arrived in Sind in India. India.

Number of myths about his origins. Number of myths about his origins. The most common consensus among historians is The most common consensus among historians is

that he was Dai (emissary) of the Nizari branch of that he was Dai (emissary) of the Nizari branch of the Ismaili sect. the Ismaili sect.

That he was a sufi teacher from Iran. That he was a sufi teacher from Iran. There is even a story that he was a Hindu priest There is even a story that he was a Hindu priest

by the name Sahdev who had been caught by the name Sahdev who had been caught stealing in the temple and hence disgraced and stealing in the temple and hence disgraced and defrocked. He then left the temple, changed his defrocked. He then left the temple, changed his appearance and took on the name of Sadr Dinappearance and took on the name of Sadr Din

Mode of ConversionMode of Conversion

Aware of the belief of the LohanasAware of the belief of the LohanasEstablished Common ground in FaithEstablished Common ground in FaithConcept of Das Awtar – Concept of Das Awtar –

Ali (AS) 10th reincarnation of Vishnu ???Ali (AS) 10th reincarnation of Vishnu ???A case of end Justifying the meansA case of end Justifying the means

Das AvtarDas Avtar

Pir Sadr-din lived for some time amongst the rich Pir Sadr-din lived for some time amongst the rich Hindu landowners called Thakkers. Hindu landowners called Thakkers.

studied their way of life and of worship. studied their way of life and of worship. The Thakkers believed that the god Vishnu had lived The Thakkers believed that the god Vishnu had lived

through nine incarnations on this earth. They were through nine incarnations on this earth. They were waiting for the tenth. waiting for the tenth.

Pir Sadruddin managed to convince them that Hazrat Ali Pir Sadruddin managed to convince them that Hazrat Ali (AS.) was the Dasmo Awtaar of Vishnu (The Tenth (AS.) was the Dasmo Awtaar of Vishnu (The Tenth Incarnation). Incarnation).

He converted quite a number of the Thakkers into a faith He converted quite a number of the Thakkers into a faith called Satpanth (True Path) - a peculiar admixture of called Satpanth (True Path) - a peculiar admixture of Sufic/Hindu ideas. Sufic/Hindu ideas.

(The main book called Das Awtar was considered a (The main book called Das Awtar was considered a primary text for the followers of the Aga Khan until very primary text for the followers of the Aga Khan until very recently.)recently.)

Over a period of time, several pirs came after Over a period of time, several pirs came after Sadrudin and gradually, the beliefs crystallised to Sadrudin and gradually, the beliefs crystallised to those of the Ismaili Nizari faith; particularly after those of the Ismaili Nizari faith; particularly after the arrival of the Aga Khan 1 from Iran to India in the arrival of the Aga Khan 1 from Iran to India in the first half of the 19th Century. the first half of the 19th Century.

By this time the Khojas had spread all over over By this time the Khojas had spread all over over Kutch and Gujarat. Some had also moved to Kutch and Gujarat. Some had also moved to Bombay and Muscat. Bombay and Muscat.

They paid their dues to the Ismaili Jamaat Khaana They paid their dues to the Ismaili Jamaat Khaana and lived quite harmoniously within their society. and lived quite harmoniously within their society.

The main place of worship was the Jamaat The main place of worship was the Jamaat Khaana and the (Jamaat) community was Khaana and the (Jamaat) community was organised round the Jamaat Khaana - which organised round the Jamaat Khaana - which served as a religious as well as a social centreserved as a religious as well as a social centre

The KSI Today The KSI Today

With the arrival of the Aga Khan 1 in With the arrival of the Aga Khan 1 in India, greater control was exercised India, greater control was exercised by the Aga Khan in the affairs of the by the Aga Khan in the affairs of the community. community. This led to certain groups dissenting and This led to certain groups dissenting and

being ousted from the Jamaat Khaana. being ousted from the Jamaat Khaana. KSI are the decedents of that KSI are the decedents of that

dissenting groupdissenting group

KHOJAKHOJADescribes cast not faithDescribes cast not faith

Phonetic Corruption of Word KhwajaPhonetic Corruption of Word Khwaja Original Sanskrit – Khoj – to seek?Original Sanskrit – Khoj – to seek? Kho’ja – Absorbed in remembrance ? Or Kho’ja – Absorbed in remembrance ? Or

Lost? Lost? Inherited the caste ideas from their Hindu Inherited the caste ideas from their Hindu

ancestors. ancestors. Khoja label has no connection in Islam. Khoja label has no connection in Islam. A Khoja is a Khoja by birth. A Khoja is a Khoja by birth. Remains one even when he adopts a new faithRemains one even when he adopts a new faith

You can be a Christian Khoja or a Jewish Khoja !!! ???You can be a Christian Khoja or a Jewish Khoja !!! ???

Sadr Din to Aga KhanSadr Din to Aga Khan1276 – 1840 CE1276 – 1840 CE

Few accounts of Connection between Few accounts of Connection between Nizari Imams and the Aga KhanNizari Imams and the Aga Khan Death of 44Death of 44thth Ismaili Imam Abul Hasan – passed Ismaili Imam Abul Hasan – passed

to his son Khalilullahto his son Khalilullah 1817 Khalilullah killed in Yezd by a mulla 1817 Khalilullah killed in Yezd by a mulla

jealous of his popularityjealous of his popularity Shah of Iran Fateh Ali Shahawards Khalilulla’s Shah of Iran Fateh Ali Shahawards Khalilulla’s

son Hasan Ali Sha with governorship of son Hasan Ali Sha with governorship of KermanKerman

Fateh Ali Sha dies 1834 Hasan Ali Shah flees to Fateh Ali Sha dies 1834 Hasan Ali Shah flees to Afghanistan and then to India in 1840Afghanistan and then to India in 1840

The First CrackThe First CrackEra of Khoja - JagrutiEra of Khoja - Jagruti

1829 Habib Ibrahim + 50 Families 1829 Habib Ibrahim + 50 Families refused to pay Dasondh – All oustedrefused to pay Dasondh – All ousted

1845 to 1860 turmoil in the 1845 to 1860 turmoil in the CommunityCommunity

1861 declaration that Sunni Mullas will 1861 declaration that Sunni Mullas will not conduct nikah and burial ritesnot conduct nikah and burial rites

Aga Khan asks his followers to put Aga Khan asks his followers to put their signatures declaring their Shia their signatures declaring their Shia AffiliationAffiliation

BarbhayaBarbhaya

In 1829, a rich merchant - Habib Ibrahim In 1829, a rich merchant - Habib Ibrahim refused to pay the religious tax known as refused to pay the religious tax known as Dasond (the tenth) to the administrators of Dasond (the tenth) to the administrators of the Jamaat Khana the Jamaat Khana

The dissenting groups, because of its long The dissenting groups, because of its long contact with Sunni Mullas, was inclined contact with Sunni Mullas, was inclined towards the Sunni school of thought in its towards the Sunni school of thought in its religious practices.religious practices.

In 1830 all those families were ousted In 1830 all those families were ousted from the Jamaat Khana from the Jamaat Khana

Turmoil 1845 - 1861Turmoil 1845 - 1861

The period between 1845 and 1861 The period between 1845 and 1861 marked a socio-religious turmoil in marked a socio-religious turmoil in the Khoja Community. the Khoja Community. 1850 four members of the Habib 1850 four members of the Habib

Ibrahim's group were killed by the Ibrahim's group were killed by the followers of Agha Khan in Mahim Jamaat followers of Agha Khan in Mahim Jamaat Khana following which nineteen Khana following which nineteen followers of Agha Khan were arrested. followers of Agha Khan were arrested.

Four of them were sentenced to death.Four of them were sentenced to death.

Not an Easy EntryNot an Easy Entry

The Khojas did not immediately accept him as The Khojas did not immediately accept him as their religious leader. their religious leader. The first Agha Khan established his religious authority in The first Agha Khan established his religious authority in

India after some difficulties,” records Dr. DaftaryIndia after some difficulties,” records Dr. Daftary In 1845, Aga Khan I had issued a “Circular” to the Khojas In 1845, Aga Khan I had issued a “Circular” to the Khojas

of India, asking them to change their religious ceremonies of India, asking them to change their religious ceremonies to Shi'ah ritual, to be performed by Shi'ah Maulvis and to Shi'ah ritual, to be performed by Shi'ah Maulvis and Sayyids instead of Sunni Mullahs.  Sayyids instead of Sunni Mullahs.  

Khojas of Kera opposed the Circular. Khojas of Kera opposed the Circular. Aga 'Ali Shah came to Kutchh in 1858 to settle the disputeAga 'Ali Shah came to Kutchh in 1858 to settle the dispute Residents of Kera was very strong and did not come to Residents of Kera was very strong and did not come to

terms. terms. Khojas of Mahuwa opposed the Circular. Khojas of Mahuwa opposed the Circular.

They too refused to obey the order. They too refused to obey the order.

1851 – Declaration of Rights1851 – Declaration of Rights

As soon as the Aga Khan moved his headquarters he As soon as the Aga Khan moved his headquarters he aspired to take over the properties belonging to the aspired to take over the properties belonging to the Khoja community of Bombay. Khoja community of Bombay. These properties were built long before the arrival of the These properties were built long before the arrival of the

Aga Khan, by the Khoja community with their own Aga Khan, by the Khoja community with their own resources,. resources,.

The Khojas had from time to time subscribed money for the The Khojas had from time to time subscribed money for the Jamat's purposesJamat's purposes

In 1851, a Declaration of Rights was pronounced by Justice In 1851, a Declaration of Rights was pronounced by Justice Sir Erskine Perry, Sir Erskine Perry,

“ “...the property belonged exclusively to the Jamat, and that the ...the property belonged exclusively to the Jamat, and that the Jamat and not the Aga Khan, could dispose it off as it liked.” Jamat and not the Aga Khan, could dispose it off as it liked.”

Sir Erskine Perry also pronounced that: “Every Khojah be he a Sir Erskine Perry also pronounced that: “Every Khojah be he a Soonee, or a Sheeah, had a right to go to the Jamatkhana for Soonee, or a Sheeah, had a right to go to the Jamatkhana for worship, and to use the utensils and other properties therein.”worship, and to use the utensils and other properties therein.”

1866 A.D. — Khoja case 1866 A.D. — Khoja case   In 1866 complaint against Aga Khan in the In 1866 complaint against Aga Khan in the

High Court of Bombay. - known as the “Khoja High Court of Bombay. - known as the “Khoja Case.”Case.” In the judgement document, it is recorded: In the judgement document, it is recorded: The plaintiffs contend that Pir Sadr-ud-din, was a The plaintiffs contend that Pir Sadr-ud-din, was a

Suni; that the Khoja community has ever since its Suni; that the Khoja community has ever since its first conversion been and now is, Sunni; and that first conversion been and now is, Sunni; and that no persons calling themselves Khojas who are not no persons calling themselves Khojas who are not Sunis, are entitled to be considered members of Sunis, are entitled to be considered members of the Khoja community, or to have any share or the Khoja community, or to have any share or interest in the public property of the Khoja interest in the public property of the Khoja community or any voice in the management community or any voice in the management thereof.thereof.

The plaintiffs lost the court battle. The plaintiffs lost the court battle.

Turning Point in Khoja HistoryTurning Point in Khoja History

This landmark court decision by Justice Sir Joseph This landmark court decision by Justice Sir Joseph Arnould in favour of the Aga Khan was a turning Arnould in favour of the Aga Khan was a turning point in the history of the Khoja community, point in the history of the Khoja community, Years of exile for the political refugee from Iran were Years of exile for the political refugee from Iran were

over. over. At the time of the judgment all the properties of the At the time of the judgment all the properties of the

Khoja Jama'at, including the Jama'at khanas, burial Khoja Jama'at, including the Jama'at khanas, burial grounds, etc., stood in the name of the Jama`atgrounds, etc., stood in the name of the Jama`at

and after that date the properties were transferred into and after that date the properties were transferred into the name of Aga Khan. The judgment sealed the fate of the name of Aga Khan. The judgment sealed the fate of the Khoja community. the Khoja community.

Aga Khan got a Raj (regime) of his own to dictate Aga Khan got a Raj (regime) of his own to dictate and steer the Khoja Muslims the way he and his and steer the Khoja Muslims the way he and his descendants would decide. descendants would decide.

In the words of an Ismaili In the words of an Ismaili AcademicAcademic

Diamond Rattansi an Ismaili scholar Diamond Rattansi an Ismaili scholar Islamization and the Khojah Isma'ili Community in Pakistan (Ph.D. Islamization and the Khojah Isma'ili Community in Pakistan (Ph.D.

dissertation, Institute of Islamic Studies, McGill University, Canada, dissertation, Institute of Islamic Studies, McGill University, Canada, 1987) 1987)

“ “The Nizari Ismailis of Pakistan: Ismailism, Islam and Westernism The Nizari Ismailis of Pakistan: Ismailism, Islam and Westernism viewed through the Firmans: 1936-1980”viewed through the Firmans: 1936-1980”

On the subject of Justice Arnould's verdict On the subject of Justice Arnould's verdict Rattansi writesRattansi writes The British not only confirmed the Agha Khan's absolute The British not only confirmed the Agha Khan's absolute

and divine authority but had earlier recognized Isma'ili and divine authority but had earlier recognized Isma'ili loyalty to the British by granting the Agha Khan the title loyalty to the British by granting the Agha Khan the title of “His Highness,” and a life pension of Rs. 3,000 per of “His Highness,” and a life pension of Rs. 3,000 per annum. In this gesture the British probably sought an annum. In this gesture the British probably sought an advantage by rallying support against those Muslims advantage by rallying support against those Muslims who resented the British rule.who resented the British rule.

The Aga KhansThe Aga Khans

Aga 1 – Hasan Ali Shah – 1817 - 1881Aga 1 – Hasan Ali Shah – 1817 - 1881 Aga 2 – Aga Ali Shah 1881 - 1885Aga 2 – Aga Ali Shah 1881 - 1885 Aga 3 – Sultan Mohamed Shah – 1885 - Aga 3 – Sultan Mohamed Shah – 1885 -

19571957 Aga 4 – Karim Al Husaini – 1957 to PresentAga 4 – Karim Al Husaini – 1957 to Present

1905 Haji Bibi case1905 Haji Bibi case

In 1905, a suit was brought against Aga In 1905, a suit was brought against Aga Khan III by Haji Bibi –.Khan III by Haji Bibi –. The widow was a daughter of Jungi Shah, an The widow was a daughter of Jungi Shah, an

uncle of Aga Khan III. uncle of Aga Khan III. The petition was filed in the High Court of The petition was filed in the High Court of

Bombay Bombay Justice Russell Justice Russell

The mother of defendant 1 [Aga Khan III] and The mother of defendant 1 [Aga Khan III] and some of his relatives are ‘some of his relatives are ‘Asnasharis.’Asnasharis.’

He himself admitted that he had been present He himself admitted that he had been present on an occasion when the Ziarat to the 3rd, 8th on an occasion when the Ziarat to the 3rd, 8th and the 12th Imams [of the Asnasharis] was and the 12th Imams [of the Asnasharis] was said but he did not repeat it....said but he did not repeat it....

Shariff Noormohamed Shariff Noormohamed questions: questions:

““in Savant 1952 (1901) during the month of Ramadhan, on in Savant 1952 (1901) during the month of Ramadhan, on the nights of 19th, 21st, and 23rd Ramadhan there were the nights of 19th, 21st, and 23rd Ramadhan there were gatherings in the main Jamatkhana. gatherings in the main Jamatkhana. At these gatherings you had placed Qur'an upon your head, At these gatherings you had placed Qur'an upon your head,

asked the others to do so and did the Amal of Sabe-Qad'r. asked the others to do so and did the Amal of Sabe-Qad'r. During these ritual the names of each of the Ithna'ashri Imams During these ritual the names of each of the Ithna'ashri Imams

were taken ten times and thereafter Magfarat (forgiveness) were taken ten times and thereafter Magfarat (forgiveness) was sought from Allah in the name of “Fourteen Ma'sums.” At was sought from Allah in the name of “Fourteen Ma'sums.” At that time you did not remember the Ismaili Imams. Please that time you did not remember the Ismaili Imams. Please explain your reasons for this. explain your reasons for this.

The Aga Khan answers: The Aga Khan answers: Imam Jaffar Sadiq had two sons. One was Musa and the other Imam Jaffar Sadiq had two sons. One was Musa and the other

was Ismail. Now please tell me, what is the relationship was Ismail. Now please tell me, what is the relationship between the sons of Musa and Ismail? between the sons of Musa and Ismail?

Shariff Noormohamed : CousinsShariff Noormohamed : Cousins The Aga Khan rejoins: The Aga Khan rejoins:

They are our cousins Evidently, we should remember them. They are our cousins Evidently, we should remember them. Why should we not remember them? Because of you! Why should we not remember them? Because of you!

1906 – End of Democracy 1906 – End of Democracy Immediately after the Haji Bibi Case of 1905, Aga Khan Immediately after the Haji Bibi Case of 1905, Aga Khan

dismissed the jurisprudent committees of the Khoja dismissed the jurisprudent committees of the Khoja Community. Community. These committees were operative in India from olden days and These committees were operative in India from olden days and

were known as “Khoja Joostis.” were known as “Khoja Joostis.” The elected members of the Khojah Joostis were generally The elected members of the Khojah Joostis were generally

elderly members of the community, including Mukhi and elderly members of the community, including Mukhi and Kamadia, and were selected by the Jama'at on the merits of Kamadia, and were selected by the Jama'at on the merits of their experience to resolve Jama'ati problemstheir experience to resolve Jama'ati problems

The democratic process of electing community The democratic process of electing community leadership was abolished from the Khoja Jama'at. leadership was abolished from the Khoja Jama'at.

Aga Khan replaced these Joostis with “Shi'ah Imami Ismaili Aga Khan replaced these Joostis with “Shi'ah Imami Ismaili Councils.”. The office-holders of the Ismailia Councils were now Councils.”. The office-holders of the Ismailia Councils were now appointed by the Aga Khan. The democratic process was thus appointed by the Aga Khan. The democratic process was thus abolished. abolished.

Since 1906, appointments for the posts of Local, Regional, Since 1906, appointments for the posts of Local, Regional, Provincial, National, and World Councils have been nominated Provincial, National, and World Councils have been nominated by the Aga Khanby the Aga Khan

1910 A.D. – Shia Imami Ismaili 1910 A.D. – Shia Imami Ismaili ConstitutionConstitution

In 1910, Aga Khan III promulgated the Shi'ah In 1910, Aga Khan III promulgated the Shi'ah Imami Ismaili Constitution ordained under his Imami Ismaili Constitution ordained under his seal. seal. He made a strict Farman to his Jama'at, commanding He made a strict Farman to his Jama'at, commanding

them to abide by the promulgated laws. them to abide by the promulgated laws.

The opening article of this Constitution is entitled “Power The opening article of this Constitution is entitled “Power and Authority of Mawalana Hazar Imam.” The opening and Authority of Mawalana Hazar Imam.” The opening clause reads:clause reads:

1.1 Mawlana Hazar Imam has inherent 1.1 Mawlana Hazar Imam has inherent right and absolute and unfettered power right and absolute and unfettered power and authority over and in respect of all and authority over and in respect of all religious and Jamati matters of the religious and Jamati matters of the Ismailis.Ismailis.

Era of TablighEra of Tabligh

1856 Mulla Qader Husain Opens madrasa 1856 Mulla Qader Husain Opens madrasa in Mumbaiin Mumbai

1872 Dewji Jamal brings Mulla Qader 1872 Dewji Jamal brings Mulla Qader Husain BackHusain Back

1901; Major Conflict and split1901; Major Conflict and split Lalaji Sajan and Hirji Alarakhia KilledLalaji Sajan and Hirji Alarakhia Killed 1901 Mumbai Jamaat established1901 Mumbai Jamaat established

Mulla Qadir HusainMulla Qadir Husain

Mulla , Qadir Husayn, an Ithna'ashri Alim , Mulla , Qadir Husayn, an Ithna'ashri Alim , settled in Bombay. opened a Madrasa in settled in Bombay. opened a Madrasa in 18621862

Mullah Qadir returned to Kerbala.Mullah Qadir returned to Kerbala. Dewji Jamal visits KarbalaDewji Jamal visits Karbala 1872 Ayatullah Mazandarani in Iraq sent 1872 Ayatullah Mazandarani in Iraq sent

Mullah Qadir Husayn to Bombay. Mullah Qadir Husayn to Bombay. His efforts resulted in more and more Khoja His efforts resulted in more and more Khoja

families leaving the Ismaili sect and families leaving the Ismaili sect and accepting the Shia Ithnaasheri faith . accepting the Shia Ithnaasheri faith .

Shaikh Abul Qasim NajafiShaikh Abul Qasim Najafi In 1307 Hijri - 1881 CE another well known In 1307 Hijri - 1881 CE another well known

Aalim Ayatullah Shaikh Abul Qasim Najafi came Aalim Ayatullah Shaikh Abul Qasim Najafi came to Bombay from Najaf. to Bombay from Najaf.

Khoja Ithna'asharis who were associating Khoja Ithna'asharis who were associating themselves with other Ithna'asharis started themselves with other Ithna'asharis started coming to him for religious dialogues and coming to him for religious dialogues and discussions. discussions.

He commenced Namaz-e-Juma, which was so far He commenced Namaz-e-Juma, which was so far never offered by Shias in Bombay, on Friday never offered by Shias in Bombay, on Friday 26th Jamaadiul Aakhar 1315 Hijri at Shustri 26th Jamaadiul Aakhar 1315 Hijri at Shustri Imambara, Bhendi Bazaar, in which Khojas who Imambara, Bhendi Bazaar, in which Khojas who were ostensibly in the other Jamaat and had were ostensibly in the other Jamaat and had formed secret organisation also participated.formed secret organisation also participated.

Haji Ghulam Ali Haji IsmailHaji Ghulam Ali Haji Ismail

Another prominent student of Mulla Qadir Husain, Another prominent student of Mulla Qadir Husain, namely Haji Ghulam Ali Haji Ismail (Haji Naji) namely Haji Ghulam Ali Haji Ismail (Haji Naji) began to preach the Ithnsnaashari faith began to preach the Ithnsnaashari faith

launched his monthly journal 'Rahe Najat' (path launched his monthly journal 'Rahe Najat' (path of Salvation) which is now one of the most widely of Salvation) which is now one of the most widely read Shi'ite religious monthly in Gujarati read Shi'ite religious monthly in Gujarati language, whose first number was published in language, whose first number was published in Zilqad of 1310 A.H. (1892.). Zilqad of 1310 A.H. (1892.).

The invaluable service that was rendered by Haji The invaluable service that was rendered by Haji Naji was the most critical time in the History of Naji was the most critical time in the History of the Khoja Shia Isnaashari Community in India and the Khoja Shia Isnaashari Community in India and elsewhere.elsewhere.

Ismaili Leaders reactIsmaili Leaders react

Ismaili leaders started to impose Ismaili leaders started to impose restrictions on them. restrictions on them.

The dissenting group of the Khojas had The dissenting group of the Khojas had made up their minds. made up their minds. They met Mulla Qadar Sahab and swore on They met Mulla Qadar Sahab and swore on

Quran that if any one of their group is Quran that if any one of their group is ‘outcasted’ every other member following this ‘outcasted’ every other member following this path would join that person. path would join that person.

Haji Dewji Jamal and Haji Khalfan Ratansi were Haji Dewji Jamal and Haji Khalfan Ratansi were two of the most prominent who persons two of the most prominent who persons provided the moral as well as financial support provided the moral as well as financial support for this new group, namely.for this new group, namely.

Establishment of Jamat in Establishment of Jamat in MumbaiMumbai

In 1901, the splinter group made an In 1901, the splinter group made an announcement in the newspapers and announcement in the newspapers and established a Khojah Ithna'ashri Jama`at in established a Khojah Ithna'ashri Jama`at in Mumbai. Mumbai. The group became known as The group became known as Nani Jama`atNani Jama`at, ,

and the mainstream was called and the mainstream was called Moti Jama`at.Moti Jama`at. When the splinter group decided to build When the splinter group decided to build

their separate Mosque it was rumored that their separate Mosque it was rumored that Aga Khan, offered to contribute financially. Aga Khan, offered to contribute financially. The group members rejected this offer when The group members rejected this offer when

they learned that Aga Khan wanted to have they learned that Aga Khan wanted to have administrative control over the Mosque, similar administrative control over the Mosque, similar to the one he had over the Jama`at khanas. to the one he had over the Jama`at khanas.

Shaheeds Hirji Alarkhya and Lalji Shaheeds Hirji Alarkhya and Lalji SajanSajan

Two ‘Fidayeen's’ within the Ismaili community, Two ‘Fidayeen's’ within the Ismaili community, took upon themselves, the recourse to murder took upon themselves, the recourse to murder Haji Allarakia, Laljee Sajjan and Abdullah Laljee, Haji Allarakia, Laljee Sajjan and Abdullah Laljee, This murderous attack was instrumental in creating a This murderous attack was instrumental in creating a

permanent division permanent division Hirji Allarakia and Laljee Sajjan succumbed to their Hirji Allarakia and Laljee Sajjan succumbed to their

injuries. injuries. The third victim, Abdullah Laljee, survived the attack The third victim, Abdullah Laljee, survived the attack

because the assailant was prevented from making a because the assailant was prevented from making a second stab by Noormohamed Dossal. second stab by Noormohamed Dossal.

Abdullah Laljee was of the founding members of the Abdullah Laljee was of the founding members of the Ithna'ashri Jamat and played a leading role in the Ithna'ashri Jamat and played a leading role in the building of the Pala Gali building of the Pala Gali

Shahid Killu Khatau Shahid Killu Khatau NagarpurwalaNagarpurwala

Mullah's favourite student, Killu, was Mullah's favourite student, Killu, was taunted and in anger he stabbed the chief taunted and in anger he stabbed the chief Mukhi Mukhi Hasan died. Mukhi Mukhi Hasan died.

Killu admitted to the killing and was Killu admitted to the killing and was sentenced to death by hanging. sentenced to death by hanging. The court trials of Killu, as well as his The court trials of Killu, as well as his

subsequent funeral procession and burial, subsequent funeral procession and burial, brought the dissident Khojas out in the open. brought the dissident Khojas out in the open. Prominent among them were Haji Dewji Jamal, Prominent among them were Haji Dewji Jamal, Haji Gulam Ali Haji Ismail, and Haji Khalfan Haji Gulam Ali Haji Ismail, and Haji Khalfan Rattansi. Rattansi.

Khalfan Ratansi’s Daughter Khalfan Ratansi’s Daughter diesdies

In the meantime Haji Ratansi's daughter In the meantime Haji Ratansi's daughter died. died.

The Ismaili community required the The Ismaili community required the abandoning of the Isnaashari faith as pre-abandoning of the Isnaashari faith as pre-condition for Haji Ratansi to attend his condition for Haji Ratansi to attend his daughters funeral but he refused to give in daughters funeral but he refused to give in and his daughter had to be buried in the and his daughter had to be buried in the Iranian cemetery. Iranian cemetery.

What helped the ‘nani Jamaat' was the What helped the ‘nani Jamaat' was the support of many non-Khoja Ithnasshari support of many non-Khoja Ithnasshari Shi'ites in Bombay.Shi'ites in Bombay.

Jamat Fever Spreads around the Jamat Fever Spreads around the Khoja worldKhoja world

The success of the Khojas in Bombay to The success of the Khojas in Bombay to form their own group spread form their own group spread throughout the Khoja world at that throughout the Khoja world at that time. time.

Everywhere a new Jamaat was formed Everywhere a new Jamaat was formed and the movement of spreading the and the movement of spreading the Isnaashari teachings was symbolized Isnaashari teachings was symbolized by the construction of mosques instead by the construction of mosques instead of 'Jamaat Khanas' and the of 'Jamaat Khanas' and the performance of regular salat as performance of regular salat as practiced by all other Shias.practiced by all other Shias.

Trials & TribulationTrials & Tribulation

A major schism within the Khoja community A major schism within the Khoja community In its wake, came many trials and tribulations In its wake, came many trials and tribulations

for the seceding community resulting in for the seceding community resulting in severing of family ties and even loss of lives. severing of family ties and even loss of lives.

Amongst other reasons, like severe economic Amongst other reasons, like severe economic hardships, this split in the Community, hardships, this split in the Community, encouraged many young members of the encouraged many young members of the Community to set sail, during the North Eastern Community to set sail, during the North Eastern Monsoons from the ports of Mandvi and Monsoons from the ports of Mandvi and Porbandar to venture towards East African Porbandar to venture towards East African shores in their dhows. shores in their dhows.

On to new landsOn to new lands

boundless opportunities, boundless opportunities, Daunting prospect of exploring a vast Daunting prospect of exploring a vast

unexplored tract of land within the milieu unexplored tract of land within the milieu of African and Arab cultures. of African and Arab cultures.

To challenge them further, To challenge them further, these Khoja pioneers were subjected to a these Khoja pioneers were subjected to a

variety of European influences as they learned variety of European influences as they learned to deal with German rule in Tanganyika, British to deal with German rule in Tanganyika, British rule in other parts of East Africa, French rule in rule in other parts of East Africa, French rule in Madagascar, Italian rule in Somalia, Belgian Madagascar, Italian rule in Somalia, Belgian rule in the Congo and Portuguese rule in rule in the Congo and Portuguese rule in Mozambique.Mozambique.

Dispersal of the KSI Community Dispersal of the KSI Community form Indiaform India

The initial stage was the movement from Kutch, Kathiawad The initial stage was the movement from Kutch, Kathiawad and Gujarat to Bombay and Karachi.and Gujarat to Bombay and Karachi.

Phase two was further movement towards the latter half of Phase two was further movement towards the latter half of the lastthe lastcentury to East Africa, Burma and Aden. century to East Africa, Burma and Aden.

After the second World War, 1939-1945 and the After the second World War, 1939-1945 and the independence of the Indo -Pak sub Continent in 1947, in the independence of the Indo -Pak sub Continent in 1947, in the aftermath of the partition of India, a further wave of aftermath of the partition of India, a further wave of migration of Khojas took place from Cutch, Kathiawad, migration of Khojas took place from Cutch, Kathiawad, Gujarat and Bombay to Karachi in Pakistan, Gujarat and Bombay to Karachi in Pakistan,

From Africa to the worldFrom Africa to the world

In the wake of the subsequent liberation of the African In the wake of the subsequent liberation of the African Colonies inColonies in1960's and arising out of the ensuing political upheavels,1960's and arising out of the ensuing political upheavels,especially in Zanzibar, (1964) Uganda,(1972) Mozambique, especially in Zanzibar, (1964) Uganda,(1972) Mozambique, Madagaskar and Congo, another wave of movement from the Madagaskar and Congo, another wave of movement from the Continent of Africa, and later on, also from Aden, took place. Continent of Africa, and later on, also from Aden, took place.

This resulted in further dispersal of the Community to the This resulted in further dispersal of the Community to the Four Corners of the Globe. Four Corners of the Globe.

The latest exhodus took place in 1990, when an entire The latest exhodus took place in 1990, when an entire community of 1,100 living in Somalia was evacuated in a community of 1,100 living in Somalia was evacuated in a daring seaborne evacuation excersise organised by the daring seaborne evacuation excersise organised by the Community members settled in Kenya, while Mogadishu, the Community members settled in Kenya, while Mogadishu, the capital city of Somalia was rocked with civil war and nter capital city of Somalia was rocked with civil war and nter tribal strife. tribal strife.

The Federations The Federations In 1945, the Community in Africa resolved to unite and In 1945, the Community in Africa resolved to unite and

organiseorganisethemselves collectively by forming the Federation of thethemselves collectively by forming the Federation of theK.S.I.Jamaats of Africa. K.S.I.Jamaats of Africa.

In the aftermath of the Uganda exodus, they took a further In the aftermath of the Uganda exodus, they took a further step to form the World Federation. It was only afterstep to form the World Federation. It was only afterthe formation of the World Federation in 1976, when some the formation of the World Federation in 1976, when some positivepositivelinks with the Indo-Pak sub Continent were revived. The links with the Indo-Pak sub Continent were revived. The WorldWorldFederation under the spirited leadership of Mulla Asgher Federation under the spirited leadership of Mulla Asgher played aplayed avital role in the formation of the Gujrat Federation and in vital role in the formation of the Gujrat Federation and in bringingbringingthe world community closer to each other. the world community closer to each other.

In 198? NASIMCO was formedIn 198? NASIMCO was formed

All Over the WorldAll Over the World

Within a space of four years after 1972, many Within a space of four years after 1972, many Khoja Shia Ithna'ashries of Africa found their new Khoja Shia Ithna'ashries of Africa found their new homes in England, the U.S.A., Canada, other homes in England, the U.S.A., Canada, other European countries, the Middle East - with a European countries, the Middle East - with a section of them back home in India or Pakistan. section of them back home in India or Pakistan.

Today, members of the Khoja Community are to Today, members of the Khoja Community are to bebefound in Newzealand, Australia, Japan, Hong found in Newzealand, Australia, Japan, Hong Kong, Singapore, Eastern and Central Africa, the Kong, Singapore, Eastern and Central Africa, the Middle East, Scandinavia, Europe and North Middle East, Scandinavia, Europe and North America. America.

Of late, there has also been some movement Of late, there has also been some movement towards South America and Russia.towards South America and Russia.

Under 125,000Under 125,000

Despite this widespread dispersal of Despite this widespread dispersal of the Community and the organizedthe Community and the organizedmanner in which they endeavor to manner in which they endeavor to conduct their affairs, the numberconduct their affairs, the numberof Khoja Shia Ithna-Asheri Muslims of Khoja Shia Ithna-Asheri Muslims world wide today is estimated atworld wide today is estimated ataround 110,000 only. The highest around 110,000 only. The highest figure bandied around is 125,000.figure bandied around is 125,000.

The nuances of our historyThe nuances of our history

Is it any wonder therefore, that this Is it any wonder therefore, that this bewildering array of influences may bewildering array of influences may well have engendered a fear in the well have engendered a fear in the minds of the Khoja of losing their minds of the Khoja of losing their identity? identity?

Would this explain the persistent Would this explain the persistent perseverance by the Khojas to remain perseverance by the Khojas to remain within a well-knit framework of the within a well-knit framework of the Jamaats and Federations, guarded so Jamaats and Federations, guarded so jealously, resisting any intrusion? jealously, resisting any intrusion?

Where do we go form here? Where do we go form here?

Understandably, the new generation Understandably, the new generation is questioning the modus operandi is questioning the modus operandi and the insularity of the community and the insularity of the community whilst the old guard insists upon whilst the old guard insists upon retaining what has worked well for retaining what has worked well for the community for almost a century. the community for almost a century. So, where do we go form here?So, where do we go form here?

Who Cares?Who Cares?

Now that we have some insight as to why, Now that we have some insight as to why, when and where did we come into existence when and where did we come into existence

Should we concern ourselves to perpetuate the Should we concern ourselves to perpetuate the existence and development of the Community in existence and development of the Community in its present form as we have done so far? its present form as we have done so far?

What, if we cease to exist as a Community as What, if we cease to exist as a Community as such? such?

Are we succeeding in our current endeavours? Are we succeeding in our current endeavours? What are our ideals in life and what is our vision What are our ideals in life and what is our vision

for the type of society we wish to evolve for our for the type of society we wish to evolve for our progeny?progeny?