the manuscript of Syedi Ismailji Bhaisaheb Luqmanji Luqm

[guy_sam2005]

We appreciate the effort to transcribe this document, and as we see no more volunteers are coming forward, can we suggest the one of the participants can pay someone - probably a high school student - to type the whole document and send the Word doc to us, and we can put it up as a pdf in the Library. The payment for transcription can be considered as a donation to the movement. Just a suggestion.

no no.why should anyone donate...let AZ volunteer...he is ur fidayeen....if he doesnt rise to this occassion who willl......................

[Maqbool]

the best part of this hogwash is this line which surmises the authenticity of the whole document

In the presence of Hasanali Gulzar and his family members the spirit made a confession

about administering of poison to the 46th Dai.

I agree with you aqs

[stranger]

the best part of this hogwash is this line which surmises the authenticity of the whole document

In the presence of Hasanali Gulzar and his family members the spirit made a confession

about administering of poison to the 46th Dai.

Seems that the author got his inspiration from RAMSAY Brothers

[ghulam muhammed]

aqs wrote:
the best part of this hogwash is this line which surmises the authenticity of the whole document


In the presence of Hasanali Gulzar and his family members the spirit made a confession

about administering of poison to the 46th Dai.

I agree with you aqs

Read the full post of bro porus :-

One day my daughter, aged 12, was possessed by some evil spirit and it was soon discovered that the spirit was Chamanai(?), the mother in law of Najmuddin Sahib.

[Maqbool]

Read the full post of bro porus :-

porus wrote: One day my daughter, aged 12, was possessed by some evil spirit and it was soon discovered that the spirit was Chamanai(?), the mother in law of Najmuddin Sahib.

I have a strong objection about the belief of spirit. If a person believes in all this type of faith, you can understand about his mental condition.

If we believe all this, then you are encouraging the blind faith follower to believe in moazizas which does not have any authenticity.

[askz]

admin,
kindly request any member to post all pages in serial order as the above manuscript published by bro zulfikar is non readable. he has done a nice job by allowing to know of the past of dawoodi bohra dais.

[asad]

Page no. 1-14, i have arranged the pages typed by Husain_ksa, Porus, Danish and Anajmi. If AZ can post a legible document after page 14 we can continue the work of putting it here.

786
MY EXPERIENCES AND MY WILL

By
Syedi Ismailbhai bin Syedi Luqmanji Luqmani

Translated by
Ahmed bin Syedi Ismailbhai Luqmani

An Introduction

The author, Syedi Ismailbhai Sahib Luqmani, my father was the brother-in-law of late Mullaji Taher Saifuddin Sahib and the maternal uncle of the present Mullaji Mohammad Burhanuddin Sahib. He was a learned man, a good writer and a regular contributor to Gulzare Hakimi, a periodical issued from Burhanpur, Central Provinces, India. His translations from Arabic into Gujrati of Ikhwanus Safa, the Prophet’s 40 sermons and the famous judgements of Hazrat Ali (A.S.) were published weekly in the Gulzar, some of which came out in the form of booklets at a later date. His articles under the caption ‘The Bragging of the Doctor of Theology’ had become quite popular since therein he tried to uncover the truth underlying the bogus claims made form time to time by the priest class. Occasionally he also contributed articles to the ‘Aage Kadam’ published from Karachi. After the death of Gulzar’s editor the responsibility of issuing the paper was shared by him with Mr. Hasanali Chakera, the then Headmaster of Hakimia Coronation High School in Burhanpur.

For more than twenty five years he was in charge of the Arabic and Religious Studies section attached to the Hakimia Coronation High School. In addition to this he also worked for a number of years as the Superintendent of the Hakimia Boarding House in place of Mr. Hasanali Chakera, who resigned from that post for personal and health reasons. By spreading knowledge of Arabic and sound religious education coupled with his various articles in Gulzar he created the[page 2:] much needed awareness and courage amongst the community members to raise their voices and to oppose all forms of tyranny and oppression rather than be enslaved and suffer at the hands of the priest class – all in the name of religion.

He was bold and outspoken and never afraid of declaring openly his firm belief that the 45th Dai, Syedna Mohammad Badruddin, died suddenly of poison in 1256 Hijri (1840 AD) in Surat without appointing his successor and that the *Nas* had been broken.

Mullaji Taher Saifuddin Sahib would not tolerate this unequivocal declaration by my father. Hence, he left no stone unturned to humiliate and persecute him and the family with the help of his well fed team of sinister looking “goondas”. Relations became strained to such an extent that when my elder sister, Amtullabai, was to be married in Surat to Hatimbhai Sheikh Faizullabhai Hamdani Sahib, the Mullaji Sahib did not turn up to solemnize the marriage although he[page 3:] had promised to do so. As a result the two families managed to have the Nikah ceremony performed independently.

This triggered the anger of Mullaji Sahib who conspired to send his team of “goondas” to the Hamdani residents where the ceremony was held. They shouted abuses, pelted the house with stones and threatened to kill everyone in the house. But apart from some structural damage no harm came to anyone as the police arrived on the scene and the mob quickly disappeared. A few days later a similar attack was launched on the Luqmani residence but this attempt also failed and due to police intervention in time no life was lost.

Now started the excommunication of Luqmani and Hamdani families accompanied by all forms of persecution. We were totally cut off from our relations and the social, economic and educational boycott was so severe that life in Surat became virtually impossible for us. Hence my father decided to migrate to Burhanpur where he found the much desired peace and security and the facilities for my education and that of my younger sisters.

My father was one of the prominent witnesses in the ‘Chandabhai Galla Case’ in Bombay as well as ‘Burhanpur Dargah Case’ both of which were filed by the Reformist section against the Mullaji Sahib in order to establish his accountability and to secure our legitimate rights in the community. He played an important role in supplying to the courts various documents, letters, books, translations and information which he alone could procure because he was closely related to the Mullaji Sahib.

Every year in the month of Muharram he used to deliver sermons (Waaz) to the Reformist group at Gowalia Tank [page 4:] Raod, Bombay and this was not at all agreeable to the Mullaji Sahib.

During the sixties he spent a great deal of his time in Malegaon amongst a wonderful group of Reformists – hospitable, sincere, devoted and courageous – and he felt quite happy to be with them. He donated all the important documents, letters and all the precious Arabic books, some of which were in his own hand writing, to their communal library.

Both father and mother found the atmosphere in Malegaon very cordial. However, in 1965 my mother expired in Malegaon and was buried there. This was a great blow to father. In order to overcome his feelings of grief and loneliness he used to make frequent trips to Bombay and stay there for a while but he never felt safe. As the priest class disapproved of his activities and considered him to be a threat to their ill gotten empire in the Bohra world, several attempts were made on his life while he was in Bombay. But by the grace of Allah no harm came to him. One particular instance occurred in early 1968 when my father was invited by Mr. Adamji (a member of Sir Adamji Peerbhoy’s family) one evening for dinner in Sattar, a predominantly Bohra locality, the priest class had conspired to throw acid on father with the intention of burning him alive. He received repeated anonymous phone calls from some well wisher within the Badri Mahal, the headquarter of Mullaji Sahib, advising him not to go out that evening. Since the caller seemed persistent father felt certain that he probably knew about this treacherous plot but was unable to give details on the phone. Hence, father considered it prudent ot postpone the visit and Mr. Adamji agreed under the circumstances. Mr. Adamji investigated into the matter and was able to confirm later that a few suspicious looking characters were seen waiting in the building on that evening.

[page 5:] Father was completely shaken by this incident and it became apparent that his life was now at risk any time anywhere. When he wrote to me about it I advised him to leave India and settle down in UK where he would not only be safe but also enjoy the company of his children and grand children. At last he arrived in UK in mid 1968 and was delighted to see the whole family after a long time. He felt quite comfortable and enjoyed the peace of mind which he had not experienced lately in India. Occasionally he would talk about his friends and colleagues in Bombay and Malegaon whom he missed a great deal. However, he adjusted himself admirably to the changed environment.

Since it was a completely retired life for him he used to spend much of his time in reading and writing. He passed away peacefully on the last day of January 1970 and was laid at rest in the Tottenham Park cemetery in London.

After his death we discovered in his room a number of sheets written by him in Gujarati. On a scrutiny of these papers we found that he had portrayed in them his life experiences. However, these papers seemed to be incomplete. Evidently, death did not permit him to give finishing touches to his work.

Our brothers in Malegaon took the initiative and considered publishing this work for the benefit of the community. I sent them the Gujarati manuscript and they suggested its title “My Will” considering the fact that he wrote this during the last days of his life. Ultimately it was published from Malegaon in 1976 in the form of a booklet in Gujarati. A great deal of work was involved in the process and I am obliged for the painstaking efforts of the Malegaon group, specially Mr. Salehbhai Taherali Badshah, in publishing it. May Allah reward them.

[page 6:] A number of my friends suggested that if we published this booklet in English it would be of immense benefit to all those who are not conversant with the Gujarati language and who are totally unaware of the historical background of the priest class and the struggle for freedom and justice by the persecuted members of the community.

In reply to these suggestions I decided to undertake this task in the name of Allah the Almighty.

While translating the Gujarati text into English I have tried my best to adhere to the sense intended by the author.

I am grateful to my dear friend Saifuddin Marzban for spending long hours helping me to edit my transcript on his own computer and also his valuable suggestions relating to the lay out and presentation of the text.

I hope the readers will find this booklet useful and if so I shall consider that my efforts in this respect have been fully rewarded.

Wa maa tawfiqee illa billah

Praise be to Allah, the Sustainer of all the Worlds. His blessings on the Holy Prophet Maulana Mohammad Mustafa, upon his Vasi Maulana Ali Murtaza, upon his daughter Maulatena Fatematuz Zahra, the choicest among the women of the world, upon his two beloved grandsons Imam Maulana Hasanal Mujtaba and Imam Maulana Husain, the martyr of Karbala and upon all the Imams who were descended from Imam Maulana Husain to the 21st Imam, Maulana Imam Tayyab Abil Qasim and upon the Imams who will come till the Day of Judgment.

The Holy Prophet laid stress upon the need for the young and the old to make a 'will' as one never knows when death may strike. Bearing this in mind I, Ismail Luqmani, son of Syedi Luqmanji Sahib, a humble servant of Allah and the follower of the Panjatan, the Imams and the rightly appointed Dais, do realise that since I have grown old it is my duty to leave a 'will' without further delay for my children, relations and friends. I possess neither wealth nor property which I may bequeath to my successors. But knowledge is an everlasting wealth and true faith will be the means of deliverance on the Day of Judgment. Hence I wish to leave behind as a gift for my family and friends true faith as I see it together with the true record of some of the events in our community from 1256 Hijri (1840 AD) to the present day. I do believe that the vast majority of our community members is ignorant of what actually transpired in 1256Hijri and thereafter and those few who know the facts maintain silence lest they are deprived of their bread and butter as if it is the mulla who provides sustenance and not Allah.

The scholars who knew the true history are no longer alive and the unfortunate heart-rending incident of 1256 Hijri was almost forgotten. But when Taher Saifuddin Sahib started his 'Reign of Terror' in the community and opened the door to conflict in 1335 Hijri (1917 AD) he indirectly became instrumental in reviving and bringing into lime light the event of 1256 Hijri, so much that it found its place even in the Privy Council records at a later date. During the Burhanpur Dargah Case our religious history came under close scrutiny. I was one of the witnesses in this case on behalf of the victims of oppression while I myself was one of the victims. In order to uphold his false claims, Taher Saifuddin Sahib arranged to produce in Burhanpur court by way of evidence a number of our community books - all in Arabic. With the help of these very books we were able to refute all his claims. Although both the parties produced certain letters and documents as well, we did not have to produce any books from our side as this job was already done for us. As a result of all this the event of 1256 Hijri was clearly highlighted. Based on the facts revealed in this case and keeping in view my own personal experience I am now writing the true history of that period. But before commencing the 1256 Hijri events, I would like to give a brief account of the rightful Dais prior to 1256 Hijri so that one may easily distinguish between right and wrong.

Before the seclusion (satar) of the 21st Imam, the 20th Imam took steps to establish the Mission (Daawat) in Yemen through Maulatena Arwa binte Ahmed, better known as Hurratul Maleka. There were 23 Dais in Yemen from Sayedna Zoeb bin Musa to Syedna Mohammad Izzudin.

The office of the Dai was not the monopoly of one family alone. Rather it was given to the most deserving, sincere and learned person in the community, If the Dai found a person of a family other than his own more suited for the office he would appoint such a personas his successor and ignore his own son. Consequently Sayedna Yusuf bin Sulaiman of Sidhpur, India was appointed the 24th Dai on account of merit. He then migrated to Yemen but the office continued after him in Ahmedabad, India, until the time of the 29th DaiSayedna Abdul Tayyab bib Sayedna Dawood bin Qutub. After him Sayedna Ali Shamshuddin became the 30th Dai in Yemen but once again this post was transferred after him to Ahmedabad, India, which remained the centre of Daawat till the 33rd Dai. From there the centre shifted to Jamnagar where there were five Dais up to Sayedna Ismail Badruddin (Junior). Then there were two Dais in Ujjain, Sayedna Ibrahim Wajihuddin and Sayedna Hebatullahil Moayyad, followed by Sayedna Abdul Tayyab Zakiuddin who preferred to settle down in Burhanpur. He appointed as his successor his son, Sayedna Yusuf Najmuddin who chose to live in Surat. There he..

There he nominated as the next Dai Sydedna Abdeali Saifuddin who in turn named his brother Syde Abdul Qadir hakimuddin fot eh post of dai after him, but Syded Hakimuddin did not live long leaving Syedna Abdeali Saifuddin in search of a suitable person to succeed him. Although his own brother Shaikh Adam Safiuddin was his first assistant (Maazoon) he did not appoint him as his successor and his keen eye fell upon two pupils from Arangabad.Shaikh Mohammed Ali & Shaikh Tayyabali, who had joined the religious school (Saifee Daras) for higher education. Syedna Abdeali Saifuddin took personal interest in the training of these two brothers so much so that both of them proved to be capable of becoming Dais. As if by instinct he choose the younger brother Mohammedali as the next Dai, gave him the title of Izzudin and instructed him to appoint after him his elder bother Tayyabali who was awarded the title of Zainuddin. Sydna Abdeali Safuddin left his Young son Mohammed in charge of the two brothers. When the younger brother died, Sydna Tayyab Zainuddin become Dai. He trained the master's son and made him worthy of the office of Dai He gave him the title of Badruddin. And after appointing him as his successor he died in 1252 Hijri 1836 AD. Syedna Mohammad badurddin took charge as the 46th Dai at an early age of twenty eight.

Now we come to the era of Najmuddin Saheb whose last name was Yousuf. But before we look the event of that era I would like to throw some light on how the previous 46 Dai lived. What scarifies they gave for the community and how they spent their time and energy in spreading knowledge and true guidance. I am sure this will help you to see the truth.

As it is not necessary that the most of Dai should remain in one family Syedna Abde Ali Saifuddin ignored his brother and selected two strangers from Aurangabad because he found them capable of holding this post. Likewise in Yeman the Dai's post was held by persons belonging to different families and so were the post of Maazoon and Mukaasir, The fisfth Dai in Yeman, Sydna Ali bin Mohammed bin Waleed was a special case . He was a descendant of Waleed son of Utbah, the brother of Shaibul, both of whom were unbelievers of Makkah and were enemies of the Holy Prophet and they took an avtive part in persecuting the prophet. Once, when the prophet was boycotted, harassed and injured by the makkans he took refuge near the house of his enemy Utbah, who felt pity upon the Prophet and sent with his servant a bunch of grapes with his servant a bunch of grapes out of his abundant crop which he had obtain from his orchard. Upon receiving the bunch the Prophet found that it contained 18 grapes. He thereupon prayed to Allah for a reward to Utbah for his kindness and the answer to his prayer was that 18 of Utbah's descendants later become Dai in Yeman. By the time the office of Dai was transferred to India there had been only 17 Dai from Utbah family in Yeman. Hence after the 29th Dai in India by the wish of Allah this was given to Syedna Ali Shamsuddin in yeman thus completing the figure of 18 in the family of Utbah.

Apart from this, the Dais, Mazoons and Mukasirs in Yamen came from different families and this practice continued in India.

The style of 46 Dais was very simple. The plain and undecorated house of these Dais in Yemen and in India can be seen even today. Syedna Dawood bin Qutubshah, the source of our title As Dawoodi Bohras, let a very austere life living in a basement in Ahmedabd for over three years. Sydna Shaikh Adam was for a very long time a victim of atrocities committed by the than rulers Syedna Qutbuddin gave his life and become a martyr. All these suffering were in the course of performing their duty to guide people in the cause of Islam.

In order to justify their own misdeeds the present claimants of the Dai's office have misguided people into believing that the 26th Dai, Syedna Dawood bin Ajabshah was fond of sum pious feasts and monetary presents, ziafats and salams and ostentatious processions and that they are just his example. This is far from the truth and they are just trying to fool the community. Through their Amils they bring pressure upon the community member to donate exorbitant sums and money to meet the expenses of traveling and substance for the troop of as many as 150 whose stay may prolong for several days and months unnecessarily. No such burden was placed on the community by the 26th Dai as alleged. If so happened that during his time there was peace and security and there was no oppression from the rulers. Taking advantage of the peaceful situation the member of the community on their own initiative used to invite the Dai into their homes. However the Dai observed simplicity and there was no sign of pomp or show
anywhere. The author of the book ‘Muntazaul Akhbaar’ writes that once Syedna Dawood bin Ajabshah went to see his sick daughter Fatimabai (not referred to as princess) and on the way stepped over a nail receiving serious injury to his heel. He went to the Hakim for the treatment of his injury walking bare-footed all the way. This wound proved fatal and ultimately caused his death. Is it not strange that a Dai who was highly honored and loved by the people is unable to afford a servant in the house, owns no horse or carriage and walks bare-footed to the Hakim to fetch his medicine? In fact it proves how simple he was.

The rightful Dai never reserved religious grades, posts and honors for members of their families but gave preference over their own relations to outsiders in case these were more learned. This has been well elaborated in the book ‘Mausame Bahaar’ Volume III giving the detailed history of the Dais. The rightful Dais never misused Waqf properties nor did they ever get them transferred into their personal names. Whatever belonged to the community was spent for its benefit. Syedna Abdeali Saifuddin had issued special instructions to one of his Amils to see that income of the community fund (Baitul Maal) was spent with the consultation and advice of members and he was asked to exercise his best judgment as regards the money belonging to the ‘Daawat’. Thus we notice a clear difference in the life style of the rightful Dais and the present claimants.

From the day Syedna Zainuddin started giving preference to Syedna Mohammad Badruddin over others, Najmuddin Sahib, Syedna Zainuddin’s son, lost no time in launching an adverse propaganda against Syedna Mohammad Badruddin and with the help of his associates he laid fake accusations against him. After Syedna Mohammad Badruddin assumed the office of Dai, the opposition of Najmuddin Sahib became stronger and more open. On a number of occasions he insulted the Dai and went so far as to say that the Nas on Syedna Mohammad Badruddin was not valid as it was made by his father during his illness. It has been reported that Miya Sahib Isabhai Dohadwalla, the father in law of Najmuddin Sahib made him appear before the Dai and seek his forgiveness for all his accusations.

The first name of Yusuf Najmuddin Sahib was changed bu Syedna Abdeali Saifuddin Sahib to Abdu Qadir Najmuddin. He was Known in his circle as a very sensual and in order to boost his sensuality he made use of medicines derived from the testicles of a horse. Sheikh Tayyabali Salta of Ratiarn(?) has written a poem describing Najmuddin Sahib’s lust as “Baawaaji na waqto na Yaaquti ghanee khaadi…etc.”

From the beginning of 1252 Hijri (1836 AD) when Syedna Mohammad Badruddin became Dai at the age of twenty eight, Nahjmuddin Sahib had open confrontations with the Dai and always wished his early death so that he could usurp the coveted post of the Dai. Any intelligent person would ask, “How could one expect Syedna Mohammad Badruddin even to think of declaring Nas upon Najmuddin Sahib and appoint him as his successor in spite of such opposition and ill treatment?”

Najmuddin Sahib had lost his patience and was all the time planning somehow to get rid of Syedna Mohammad Badruddin who was suffering from piles for quite some time. This afforded him an opportunity to administer poison to the Dai in his medicine with the help of his associates, thus causing the Dai’s death.
Syedna Mohammad Badruddin promised on the evening of 29th Jamadi Aakhar 1256 Hijri (1840 AD) to some of the learned men that on the nest day (1st of Rajab) when they would assemble for the majlis, he would discuss the question of Nas. But the day never dawned upon him as he died suddenly due to poisoning.

I made an affidavit in Bombay (mentioned later) as to the persons involved in the sudden death of Syedna Mohammad Badruddin. As regards poisoning of the Dai the relevant paragraph from Mausame Bahaar was quoted by us in the Burhanpur Dargah Case and treated as Ehibit P29. Therein the author says “It is surmised that apart from the complaint of piles there was clear evidence of poison (Almas powder). No one expected such a thing to happen but all of a sudden he passed away leaving every one in total darkness and confusion. Like Syedna Shamshuddin he also departed from this world as a martyr.”

In 1340 Hijri (1922 AD) I went to Khaingaon for a change of climate, together with my family and stayed in the farm belonging to late Mr Hasanali Gulzar. One day my daughter, aged 12, was possessed by some evil spirit and it was soon discovered that the spirit was Chamanai(?), the mother in law of Najmuddin Sahib. In In the presence of Hasanali Gulzar and his family members the spirit made a confession

about administering of poison to the 46th Dai. I signed a sword affidavit about this in

Bombay in 1382 Hijri (12th March 1963) in the court of the Presidency Magistrate. An

extract of the affidavit is as follows:

"Then I asked her (the spirit) about the poisoning of Syedna Mohammad Badrudding and

she replied that it was true. I then asked her as to who were the persons involved in this

crime. In answer to this she gave the following names :

1 Chamanai herself
2 Sukanai, daughter of Chamanai
3 Sheikh Mohammadali Chuba Burhanpuri
4 Mulla Ahmedali Karodi Burhanpuri
5 Mukhlis
6 Mohammedali Hawaichi
7 Isaji Hazuri
8 Miyabhai Lambo
9 Ghulamali Alibhai Khachi
10 Alibhai Kothari
11 Dawoodbhai Hazuri
12 Moosa Kirissan
13 Muzaffar Sidhi

Ten days later my brother-in-law, Sheikh Qayyumbhai Sheikh Isabhai, also signed an

affidavit in the court of Presidency Magistrate, Bombay. An extract from there is, "The

facts I learn from my forefathers and my own investigation and experience have revealed

that the persons involved in poisoning Syedna Mohammad Badruddin were:
1. Chamanai, mother of Miya Sahib Dawoodbhai Goodadar (my father's

paternal uncle), maternal grandmother of Burhanuddin Sahib, sister of Syedi

Abdullah Valiyullah and Syedi Abdullabhai Fakhruddin, two out of the four scholars

who had nominated Najmuddin Sahib to officiate as Dia.

2. Sukanai, daughter of Chamanai, wife of Najmuddin Sahib and maternal

grandmother of Taher Saifudding Sahib.

3. Sheikh Mohammadali Chuba Burhanpuri

4. Mulla Ahmedali Karodi Burhanpuri

5. Mukhlis

6. Hawaichi

7. Muzaffar Sidhi etc.

The sudden death of Syedna Mohammad Badruddin without making Nas to declare his successor left the learned men of the time in great consternation. At first they did not know what to do, but then four of the most prominent scholars among them met together and discussed the grave situation. These scholars were Imaduddin Sahib, Syedi Valiyullah Sahib (whose shrine is in Javra), Syedi Valibhai Sahib (my great grandfather whose shrine is in Parda, Malwa) and Syedi Abdullabhai Fakhruddin (brother of Syedi Abdulali Valiyullah Sahib). Imaduddin Sahib said, "If the members of the community came to know that a Nas has not been proclaimed on anyone, it is bound to create chaos among them. Besides, we cannot delay performing the funeral rites of the deceased Syedna. I therefore suggest that as a temporary measure we nominate someone to act as Nazizn who will look after the affairs of the community and no one would even know the truth." He then suggested the name of Najmuddin Sahib. The remaining three scholars were reluctant but finally agreed on condition that Najmuddin Sahib gave a covenant to the effect that he would not claim to be a Dai, that at the time of Fajr prayers his name would not be announced in public, that soon after making suitable arrangements at home he would proceed to Baitullah in Makkah, pray there and return only when he sees a sign or receives guidance from the Imam.

It is now felt that the correct procedure should have been to submit to Syedi Hebatullah Jamaluddin and act according to his instructions as he was the Maazoon. Instead, Najmuddin Sahib was given the authority to act as Dai and Syedi Jamaluddin Sahib was not even informed of this horrific event for a number of years and in fact, he was under the impression that everything in Surat was normal.

For a while Najmuddin Sahib complied with the terms of his covenant, but soon he succeeded in winning the full support for all his actions from his teacher Imaduddin Sahib who was a man of the world, less spiritually inclined.

[Nafisa]

Dear Asad
Thanks for all those who typed the text. First scan whole the book of Luqmani Saheb then convert the files through OCR pogrom in to words
Entire document covert into words file with in a short time. Now read it and edit it. Make PDF file for easy load and to forward to others through Emails. Educated class should read this dark history of the Dawoodi Dawat.

[asad]

we all are waiting for a more legible document from AZ. once published i can do the needful of conversion from PDF to word.

[Al Zulfiqar]

brother asad,

i promise to return soon with an entire legible copy. members please bear with me, i am unusually busy these days with work and social commitments which does not allow me much time to come here and post.

will try to locate that document once again and revert asap.

[SBM]

Request to Admin
I know I am aksing too much but would it be possible to segregate the original provided by Br AZ and its translation by Br Asad and put it under STICKEY and NO ONE SHOULD BE ALLOWED ANY COMMENTS ON THAT THREAD. Let those who want to have comments another thread without distrupting the flow of original and its translation by AZ and Asad