Khuda Baksh Talib’s forefathers came
from Talhar, Sind who migrated to Lasbela via Karachi, then Ormada and made
Gwadar finally as their home. His grandfather Karami had four sons, namely
Talib, Pir Baksh, Fazal and Datoo. Talib’s main source of income was in the
dealing of dried fish. He had five sons, Nasir, Ghulam Hussain, Fakir Mohammad,
Abdul Hussain and Khuda Baksh. Khairibai, the mother of Khuda Baksh was a
renowned lady missionary.
Khuda Baksh Talib was born in Gwadar in 1890, where he obtained his
formal education, and also learnt Arabic, Persian and Gujrati. He had a deep
interest in the literature and regularly read the Ismaili Satpanth Prakash, (Bombay), published by Mukhi Laljibhai
Devraj. His interest in literature can be judged from the instance that The
Shia Imami Ismaili Mitr Mandal had published a book, "Qaumi Chitr" by Ghulam Ali Lalji in 1919. Khuda Baksh
went through it and wrote his observations on September 4, 1919, which were
published in the Ismaili Satpanth
Prakash (September 25, 1919). He wrote, "If all the Ismailis may read
this book, there will be no distinction between those who have a firm belief
and those who don’t in our community." He also quoted the farman of the Imam in his letter that,
"No complaint in the hearts of the poor, and no pride in the minds of rich
will prevail."
Abdul Hussain Talib, the elder brother of Khuda Baksh was an
enthusiastic social worker. He was also a devoted missionary, having good
command in Arabic, Persian, Sanskrit and Gujrati. He was also well versed in the
mathnawi of Rumi. He was also a Mukhi of Baitul Khiyal and Chand Raat
Panjibhai Brotherhoods. It appears
that he was a prolific writer and published few articles in the “Ismaili Sitaro” in 1911 in Khojki.
When Imam Sultan Mohammed Shah made a visit of the Khoja Panjibhai Club in
Karachi on February 17, 1912, he had a photograph with four eminent
missionaries, viz. Abdul Hussain Talib, Hussaini Pir Muhammad of Karachi, Juma
Bhagat of East Africa and Sharif Shivji of Kathiawar. On October 21, 1918, there was an outbreak of influenza in
Gwadar, resulting 13 casualties in the Ismaili community within 15 days. Abdul
Hussain was one of those victims, and died on October 30, 1918.
Khuda Baksh married in 1912 and was
employed in the firms of Kamadia Ibrahim and Kamadia Alibhai Rehmatullah in
Gwadar. He could not concentrate in his job, because his restless mind was in
quest of some purposeful pursuit, which could make his life meaningful. After
the death of his brother, Abdul Hussain Talib, he came to Bombay with his wife,
Zawer at the end of 1919 and resided at Hasanabad. He was employed in a firm in
the Bombay bullion market at first, and also began to take interest in
religious study. He studied Hindu literature and came into the contact of the
renowned missionaries.
He is reported to have helped Ibrahim Jusab Varteji during the
compilation "Vedic Islam"
in 1921 for verifying the Koranic quotations. He is mentioned and given credit
in the preface of the book.
On February 8, 1921, Imam Sultan Mohammed Shah ordered the Recreation
Club that, “You open an orphanage in
Anand for 75 to 80 children of depressed class, for children over five years. Employ a native doctor for which a
grant of one thousand rupees have been approved.” Accordingly, an
institution, called Naklank Ashram was
raised in Anand, near Ahmedabad to exhort the tenents of Ismailism to the new
converts. Khuda Baksh also worked in the Naklank Ashram with Missionary Haji
Muhammad Fazal. His mode of presentation was so lucid and effective that
thousands of people were impressed and waited for his waez. He was well rooted in Hindu literature and presented Islamic
message to the Hindus masses. On those days, his health deteriorated in Anand.
The Imam was notified of his illness in Bombay on March 27, 1922. The Imam
asked, “Have you appointed a native or
English doctor in Anand?” To this, the Imam was told that a doctor had been
hired. The Imam said, “Who is he?”
The Imam was told that he was a Christian doctor. The Imam said, “Don’t appoint such doctor. Appoint an
expert one or a native doctor.” When he recovered, the Imam enjoined upon
him to train Ali Mohammad Vali Najar as a missionary.
In one Gujrati article, "Saru
Sahitiya Surshti-ma Sumitr" by Rahim Karim Varteji, published in the
weekly "Ismaili" on
February 18, 1934, it sounds that Khuda Baksh Talib was in Karachi in 1923 and
propagated the need of the periodical in the community. He also made an appeal
as a chief guest in the functions of the Kharadhar Library, Karachi in this
context. He also brought new subscribers for the newly published "Ismaili" weekly of Bombay.
On October 24, 1923, a grand function was organized in the hall of the
Kharadhar Jamatkhana, Karachi. It was presided by Varas Muhammad Remu Mawji. It
was attended by a large gathering, including Alijah Alidina Ali Muhammad, Dr.
Haji, etc. On that occasion, Khuda Baksh Talib lectured on "The aims of Recreation Club and the duties of the Ismailis",
which was destined to be his first public oratory.
The Recreation Club Institute organized
a Missionary Conference between September 28, 1923 and September 30, 1923, in
which a Subject Committee was formed under Ali Mohammad Jan Mohammad Chunara.
It added 20 members, including Missionary Khuda Baksh Talib. He put his
proposal in the Subject Committee on September 30, 1923 seconded by Haji Mohammad
Rahmatullah and I.J. Varteji, Nur Mohammad Zaver, Kara Ruda, Mukhtar Nanji and
Hasan Datoo. His proposal was acceded and resolved that, “The need of creating
new missionaries is acutely needed, a centre for it must be opened around the
location of Bombay, where necessary training may be given to the young boys of
above 14 years of age.”
Khuda Baksh Talib also visited
Rangoon, Burma for about 15 days, where he performed waez and lectured in the assemblies. He participated in the 10th
Annual Majalis in Rangoon on 6th to 8th December, 1923. He delivered waez with Missionary Rajab Ali Khan
Mohammad and Missionary U Kan Gyi Nanji. On that occasion, the Mukhi and
Kamadia of Gondia jamat arrived to
raise funds for a new Jamatkhana. Khuda Baksh made a humble appeal to the jamat to share in this noble cause. The jamat contributed a big fund for the
Gondia Jamatkhana. On December 10, 1923 he also presided the function of the
Ismaili Religious Library and spoke on the importance of the libraries in the
community. He also visited Thazi, about 306 miles from Rangoon. He returned to
Madras on December 24, 1923 where he stayed for 8 days and went to Banglore.
After the completion of his historic visit of Jamnagar, Imam Sultan
Mohammed Shah reached Sidhpur by a special train on February 14, 1924 for the didar programme. Kuda Baksh Talib was
specially commissioned for waez.
These four days of waez were one of the most memorable occasions of his life.
Facing the open site of the bungalow of Mulla Muhammad Ali Shaikh Sarf
Harerwala, an eminent Bohra leader, a grand tent was pitched, where five
thousand Ismailis from twenty villages around Sidhpur, strained their necks to
catch a glimpse of the young missionary. He delivered waez so forcefully and lucidly that no one stirred. He prepared a
tight schedule of waez and started
four days in advance. It took two hours at evening and one hour at midnight and
one hour before morning prayer. The people from Bohra community were also
allowed to listen his waez. They too came in a large numbers dressed in their
traditional golden turbans and they stood around the congregation.
On the second day, the Imam arrived in the camp at 10.30 a.m. Khuda
Baksh Talib introduced a Harijan family before the Imam, saying that they were
professing Ismailism in secret for one year, and now they wished to embrace
Ismailism publicly. He also implored the Imam to bless them with new Islamic
names. The six members of the family, comprised of a husband, a wife and four
children and they were asked to come
near the Imam’s chair. The Imam showered best blessings upon them. The man was
given the name of Safar Ali and his wife as Rehmat. The Imam told them to get
the names of the four children from the Mukhi of the jamat.
In Sidhpur, some prominent members of local Bohra jamat, namely Mulla Ghulam
Ali Jivanji Essaji Madraswala and others arranged a tea-party in Imam Sultan
Mohammed Shah’s honour at evening on
February 15, 1924 at Mohibi Bagh. They warmly welcomed the Imam and presented a
big plate of silver coins. They insisted suavely that Khuda Baksh Talib must
address exclusively their community in their mosque. The permission was
granted, and Imam told to Khuda Baksh Talib, "Listen, whatever knowledge you possess, make it exhorted."
He went to Bohra mosque on next day. Thousands of Bohras heard him for about
two and half hours in engrossed attention. He explained the continued series of
the Imamate and emphasized upon the need of the Imam in every age. His
arguments were irrefutable and based on historical facts, touching the audience
to great extent.
It is learnt that some people of other community hated Khuda Baksh
Talib’s association with the Naklank Ashram. His opponents befriended him at
first and hatched a plan to poison him through covert friendly means. He
however warded off the danger, and became sick for three days. When it was
brought to the attention of the Imam, he said that, “The poison was so fatal that he could not have survived, but I removed
the poison when it was being poured.” In the meantime, the Imam curtailed
the activities of Naklank Ashram in 1925.
Khuda Baksh Talib led a simple life, having peaceful and polite nature.
He ate simple food and was a strict observer of the principles. His voice was
so sweet that he won the hearts of million peoples. His life was devoted to a
cause, an implicit and unwavering loyalty to the Imam. He was a brilliant
speaker. To listen to him, when he opened the treasure-box of his knowledge,
was to lose count of time. From his inexhaustible storehouse he would pick out
treasures one after another, dress them in moving and vivid styles and keep the
audience riveted to their seats for hours. He was most dutiful and his
greatness can be judged from an example referred to by the President, Wazir
Ghulam Hussain Thavar, during the 19th conference of the Ismailia Association
for India on October 29, 1951-- once Khuda Baksh Talib’s duty was issued in
Hasanabad, Bombay, where he was told, "The attendance of the jamat is only 20 to 25 persons and it
will perhaps not suit you. We should recite the ginans instead". He replied, "I may not have thousand people present, but will still
deliver a waez for these 20-25 persons. I will perform waez if there are only two listeners. If no one will come to listen me, I will go to jungle and stand
before a tree and perform waez."
Zawer, the wife of Khuda Baksh Talib, expired all of a sudden at Bombay
on Monday, March 23, 1925 at the age of 30 years due to the skin disease. When
the news of her death spread, his relatives, friends and well-wishers from
abroad sent him a bulk of letters of condolence. Khuda Baksh himself was highly
shocked and was not feeling well. He received numerous letters of condolences
from his friends, family and well wishers, and since he could not reply each
one individually, he published his statement in the weekly "Ismailis" on March 29, 1925 that, "My wife expired
on March 23, 1925. It is my duty to reply these telegrams and letters, but due
to my impairing health, I cannot do that. I am thankful through this paper from
the core of my heart to all brothers who have sent me their messages.”
The Arya Samaj celebrated the anniversary of Dayanand on April 9, 1925
in Bombay, inviting the Muslims, Hindus, Parsi and Christians to participate in
the programme. Dr. Kalyandas J. Desai, the Convenor of the Arya Samaj of
Bombay, offered Dayanand to preside over the function. Dayanand said that it
was a conference of all the religions, but no Muslim, Parsi or Christian
participated. The eyes of the people dilated narrowly in wonder when one young
man of slim physique, wearing a Turkish cap, stood up boldly and exclaimed, “I
am a Muslim present over here.” Dr. Kalyandas asked his name. He said, “Khuda
Baksh Talib Gwadari” and asked for a permission to speak. He was asked, “What
do you want to speak?” To this, he said, “I will first discuss about Arya
Samaj, then I will divulge my faith before the audience.” He was asked “Will
you speak on six handy topics.?” He
said, “I am ready to speak on the topic prescribed for me.” Dr. Kalyandas
talked with some other pandits and
let him to prepare his written topic to be read for 30 minutes on next day.
On April 10, 1925, Khuda Baksh came and asked three questions from the
book, “Satyarth Prakash” to Pandit
Ramchandra. The pandit sought advices from other pandits, but failed to reply in the given five minutes. The pandits admitted that they knew nothing
about the creation of the universe. On that occasion, the pandits could not withstand and terminated the function.
During the celebration of the 48th Salgirah of Imam Sultan Mohammed Shah,
the Merchant Club of Bombay at Fazal Ladha Building organized a grand function
on Tuesday, May 26, 1925. The prominent and the distinguished guests were Mukhi
Laljibhai Devraj, Ali Muhammad Macklai, Ghulam Hussain Bandali Samji, A.J.
Chunara, etc. The function was presided by Manji Ghulam Hussain. On that
occasion, Khuda Baksh Talib lectured on "Ismailism". He began his lectures with these words, “My
today's lecture deals with what is Ismailism? I will declare that I have
recently joined the mission works. It is a tradition in Islam that one who is a
learned, he can lead the prayers. But the tradition in our religion is
different, where a child can lead the prayers in presence of the elders.
Likewise, my status before you is same.” Then he spoke on the Ismailism and its
origin with full confidence and impressed the audience. This was fated to be
his last public lecture.
The Imam started his visit to East African countries and reached Nairobi
on February 9, 1925. He sent a telegraphic message through Wazir Rahim Basaria
to Huzur Wazir Ali Muhammad Macklai that, "Send
Missionary Khuda Baksh in Africa, where his services are urgently needed."
Huzur Wazir Ali Muhammad Macklai was in his chamber, puzzled with the telegram.
How would convey the Imam’s desire, especially at this time when Khuda Baksh
was so distraught over his wife’s death and the added responsibility of his
children. Huzur Wazir Ali Muhammad Macklai and Alijah Hasan Ali Devraj conveyed
him the Imam’s massage. Khuda Baksh Talib responded it promptly.
He left behind his four sons and a daughter. The elder Amir Ali was 13
years old. The second son, Aman Ali was 9 years old, the third son Didar Ali
was 4 years, the fourth son Yaqub Ali
was the youngest among them, while his only daughter, Mariam was hardly 7 years
old. The officers of the Recreation Club came at sea-port to bid him farewell.
It was the time for the steamer to sail and it gave its first signal. The
visitors started dismounting, but the children of the missionary did not get
down and remained embraced with the breast of their father. When the second
signal came on the hooter, the officers of the Recreation Club began to part
the weeping children till the third final signal was heard. He lovingly patted
his children and said, “Khuda Hafiz my dear children.” None perceived that it
was destined to be their last meeting. The father and the children suffered
terribly the pangs of separation.
He left his children on the mercy of God. His children lived few days
with Ali Muhammad Macklai till their aunt, Kulsoom came from Gwadar to look
after them.
Missionary Hussaini Pir Muhammad Asani, Sayed Munir, Juma Ismail, Lalji
Dossa and Muhammad Abdullah, etc. were active in their mission at that time in
the different centres of East Africa.
Khuda Baksh Talib sailed for Africa in the company of Missionary Alibhai
Nanji. He reached Zanzibar on October 11, 1925 and began to deliver his
impressive waez in the different jamats. He had to travel into the
villages where it was difficult to travel.
Sometimes he travelled 500 to 1000 miles to complete a round of duty.
There was only one private Boarding in Africa under Bhagat Mohammed
Premji of Junagadh. It was necessary to raise a Boarding with a school on
community level, therefore, the Imam told to the Council on February 16, 1925
to work out its plan. Accordingly, Khuda Baksh as a representative of the
Ismaili Council for Dar-es-Salaam and Varas Mukhi Karam Ali Daya, the member of
the local Council were consigned to search a suitable location for the Ismaili
Central Boarding and School in the territory of Tanganyika. It was announced in
the Council’s meeting, “Who will accompany Khuda Baksh Talib?” Varas Mukhi Karam Ali Daya was the only one
to volunteer to accompany Kudha Baksh Talib. The Council made their itinerary
from Dar-es-Salaam to Kilosa and then Mwanza.
Few words must be added for Varas Mukhi Karam Ali Daya. He was a
businessman in Dar-es-Salaam, and was invested the title of Varas in 1914, and his name is also
mentioned in the book of the Farmans for Zanzibar. He was also the Mukhi of
Dar-es-Salaam Jamatkhana, and served as a President of local council. He
continued his services as a member of the Supreme Council in 1925. He was also
the President of the local Aga Khan School. In Kilosa, Huzur Mukhi Megji Visram
built a school, whose opening ceremony was also performed by Varas Mukhi Karam
Ali Daya on May 18, 1925. He was very generous with his wealth, and he donated
a large amount for the library in Dar-es-Salaam. He left behind his wife and
four daughters. He was an ex-President of the local Indian Association,
therefore, he was paid a glowing tribute upon his death and the report of the
resolution was also published in the local newspapers.
Both Khuda Baksh Talib and Varas Mukhi Karam Ali Daya started their journey on November 21, 1925
and visited many villages in search of a location for the project. They arrived
at Kilosa, where Mukhi Bhimji Hamir honoured them. Then they had to proceed to
Iringa, and then back to Dar-es-Salaam. Kilosa is a district, producing best
quality of cotton in Tanganyika. It is comprised of three main villages, viz.
Kilosa Bomani, where only 150 Ismailis
lived at that time, Kilosa Kotani, where 45-50 Ismailis resided and Kilosa
Morogoro, where hardly 15 to 17 Ismailis lived. Khuda Baksh Talib and Mukhi
Karam Ali Daya had been in Kilosa Bomani, about 150 miles west of
Dar-es-Salaam.
On the other hand, according to the report of August 17, 1924, no missionary
had visited Iringa for last 20 years due to bad transportation. There was a
railway line between Dar-es-Salaam and Kilosa, but no proper route existed
between Kilosa and Iringa. Most of the people had to travel for 10 days from
Kilosa to Iringa on foot through bush roads, which were quite dangerous. On
June 28, 1924, Missionary Jairaj Merali reached Iringa after facing many
hardships, where he stayed for 8 days. He had to go Kilosa and was not familiar
with the routes, therefore, Lalji Ladha Punjani escorted him for Kilosa.
It was the same Lalji Ladha Punjani, who came from Iringa to take Khuda
Baksh Talib and Mukhi Karam Ali Daya to Iringa. Nothing is known about Lalji
Ladha Punjani. There was no school in Iringa, the jamat raised a fund from 18 donors, amounting 20,010 shillings, in
which Lalji Ladha Punjani shared for 210 shillings. When Khuda Baksh Talib and
Varas Mukhi Karam Ali were in Kilosa, Mukhi Motilal Patel in the Jamatkhana of
Iringa made an announcement, “Who will voluntarily go to Kilosa to bring Khuda
Baksh Talib and Varas Mukhi Karam Ali?” None came forward, because of the bad
weather and heavy rain. It was Lalji Ladha Punjani alone who willingly offered
his services. The Mukhi gave him a car to bring them to Iringa.
Lalji Ladha Punjani managed to reach Kilosa during the heavy rains. Then
the three of them started from Kilosa on December 12, 1925. On account of heavy
raining, the main road was badly damaged, and after a slow driving of three
hours, their car unfortunately skidded into a deep trench of water. The
accident proved fatal victimizing all the three of them. The local villagers in
the jungle had seen the car falling into the trench, and they rushed back to
Kilosa to report it. Before the Ismaili leaders and workers reached, they were
all found dead. With the help of the local people, the three dead bodies were
lifted from the pit and taken back to Kilosa for burial.
The tragic news spread rapidly in Tanganyika, and it was mourned by all
the different communities. The Ismailis closed their business and transactions.
M.O. Abbasi, the editor of the weekly "African
Comrade" published a special report of the accident. The Supreme
Council for Dar-es-Salaam routed an urgent telegram to the Imam on December 15,
1925, which received a prompt reply that: "Those
who have sacrificed their life for Allah and religion are in first rank of Shahids. Keep the photographs of the
desceased persons in all the Jamatkhanas of Africa." The text of the
telegram was engraved in a marble plate, and placed where the accident took
place. In his another cable message on the same day from Nice, the Imam said, “Three victims accident gave their lives as
martyr heroes for Master and Religion. Their place is with the martyrs who died
for religion. All honour this funeral occasion. My thoughts are with them. The Imam also said in another telegram
on December 19, 1925 that, "Inform
that these Shahids are close to my
thoughts. Their photographs should be kept in all the important
prayer-halls."
It is worthwhile to know that the Imam had made a meaningful farman to the missionaries during his
last visit to East Africa, about ten months before the above incident that, "You are the missionaries and have
offered me your bodies and wealths. The meaning of the missionary is that, he
should offer his body and wealth" (Zanzibar: 18/2/1925). And, this is
exactly what happened with Lalji Ladha Punjani, Kudha Baksh Talib and Varas
Mukhi Karam Ali.
The wise old men relate that it
was the oft-repeated words of Shahid Khuda Baksh that, "The valiants always cherish desire for the field. If one dies, he
must die in the field rather than on the bed in illness. It is better to die in
the services than in the suffering."
In the meantime, the Gents and Ladies Volunteers Corps for Dar-es-Salaam
also submitted individual services to the Imam for the departed souls.
Khuda Baksh Talib remained in Africa for about 61 days and died as a shahid.
In Tanganyika, a fund was established for the welfare of his children.
Paying a rich tribute to Khuda Baksh, Ismail M. Pradhan of Zanzibar in
his article in the "Ismaili
Satpanth Prakash" (Bombay, 10:4, 1925) writes that, "An excellent
diamond in the mine of the Recreation Club, which came into being by the grace
of the Imam, was deputed for us. Alas! there must be a shortfall in our deeds
and trials. Comparing Islam and Ismailism, the Koranic translation and the
style of his delivery with unrelenting power were so significant that we tried
to find out his shortcoming, but we failed. It needs a great adoration to equal
him. It is our prayers from the core of our
hearts that Mawla may create missionaries like Khuda Baksh." Rajab Ali S. Bhanani, the editor of "Ismaili Satpanth Prakash" (Bombay,
10:4, 1925) paid his tribute in these words: "Missionary Khuda Baksh Talib
was not rich or millionaire, he was a missionary. God knows best that what sort
of attraction embodied in a slim person of 80 pounds that all the persons associated with him are mourning today."
On July 16, 1927, a grand function was organized by Alidina Datoo Patel
in the location of the library in Dar-es-Salaam, attended by Kanji Nanji, the
President of the Council and many other prominent individuals. Dhanani, the
head-master of the Ismailia School made an opening speech and spoke on the past
services of the great Ismailis heroes and concluded with few words for Khuda
Baksh Talib. Another speakers, Major
Murji and Mukhi Akbar Ali Ratansi Kanji, followed him. The latter made a humble
appeal to the audience to build a musafarkhana
in Dar-es-Salaam, or make a new floor of the existing one in loving memory of
Khuda Baksh Talib. In conclusion, it was announced that the Imam had been
apprised through the Council of a memorial in loving memory of the three shahids, including the collection of the
welfare funds for the children of Khuda Baksh and Lalji Ladha in Tanganyika
with the effort of the Mukhi Akbar Ali Ratansi Kanji. In reply, Imam Sultan
Mohammed Shah blessed the jamats of
Tanganyika for this noble initiative.
Eventually, in 1932, a monument was erected in the Ismaili grave-yard of
Dar-es-Salaam in memory of these three fidais.
Alijah Mukhi Kanji Nanji, the President of the Ismaili Council for
Dar-es-Salaam, performed the opening ceremony of the memorial.
In 1947, missionary Alibhai Nanji published, “Chirag-i Sirat al-Mustaqim” which he dedicated in loving memory of
Shahid Khuda Baksh Talib and Pir Sabzali.
It will be befitting if we may call him as Sayed Shahid Khuda Baksh
in view of the Imam’s farman, who
said in Bombay on March 27, 1922 that, “He
is a Sayed, who dies for the Recreation Club.”
Missionary Khuda Baksh’s children became orphans within 8 months and 17 days. His eldest
son, Amir Ali however continued to follow his father's footsteps and became a
missionary. He also went to East Africa under Ismailia Association, and then he
visited India several times. He died
in 1959. The other three sons of Shahid Khuda Baksh Talib and a daughter
settled in Canada with their families.