Consequently, the Thakor of Thara decided to invite Valibhai, his brothers, and the Bhemat family—all from the village of Khakhal—to settle in Totana. The original village of Totana was located on the road to Bhadevadi, near where the pipal trees stand today. The Vohra brothers requested a site on higher ground; they found the location where the deri (shrine) currently stands—within the present-day Harijan Vas (Dalit settlement)—to be suitable and elevated, so they established the new village there. The families, who belonged to various clans, adopted the new surname “Totaniya.” Sufficient land was allocated to the Vana and Bhemat families, divided equally between them.
The grave of Valibhai Tajbhai, the founder of the village, is situated on an elevated spot in the cemetery of Khakhal village, as there was no cemetery in Totana at that time. In those days, the Banas River flowed even further north than the villages of Shihori and Shiya; thus, there were no water-related obstacles for those traveling from Totana, Bhadevadi, or Shiya toward Khakhal. The grave was later reconstructed by Khan Saheb Ismailji Hasanji. Regarding the Origin of the ‘Vana’ Surname from the Solanki Lineage
Just as Surat currently serves as the headquarters for the Doat-e-Kiram (the leadership of the community), Jamnagar once held this position. During that period, a severe famine struck. Our ancestors, accompanied by their families, migrated to Jamnagar with the support of the Doat-e-Kiram. Lacking formal education in Arabic or Gujarati, they earned their livelihood primarily by loading and unloading cargo from ships docked at Bedi Bandar (the port of Jamnagar). As there was inadequate transport between Jamnagar and Bedi Bandar, they had to travel on foot, necessitating an extremely early start to their day. In our region, the term parodiya (vehla) is still used to describe waking up at the very crack of dawn. Because they would rise in the early hours—during this ‘vana’ period—to work on the ships, the term ‘Vana’ became associated with them, eventually becoming a sub-surname within the Solanki lineage. This famine occurred around Vikram Samvat 1856 (approximately 1800 CE). When conditions improved, some returned to their native lands, while others settled in various villages across Kathiawad. Today, our kin in places like Ghari, Bagasara, and Jamnagar have come to be known by the name ‘Vanik/Vaniya’ (traders/merchants), or have adopted surnames reflecting their occupations. Even today in Ahmedabad, the Momin brothers belonging to the ‘Athgam’ (eight-village) community—specifically the Vana family—are known as a wealthy family. Other families with different surnames also reside there. Historically, the right to hoist the flag (dhaja/nishan) on the night of the Urs (death anniversary commemoration) of Maulana Qutbuddin Shahid belonged to them. However, the practice of hoisting this flag (alam) has now ceased.
The Malido of Sheikh Pir Saheb
When our elderly parents were living in Jamnagar, they made a minnat (a solemn vow or prayer for a specific outcome) seeking the intercession (wasila) of Maula Sheikh Pir Saheb. They prayed to the Almighty: “Through the intercession of Maula Sheikh Pir Saheb, may our lineage be blessed with growth.” Thus, just as in various…

From that time onwards, we prepare malido (a sweet dish made of crumbled bread, ghee, and sugar) using our adheli—which, in the currency of that era, amounted to half a rupee (eight annas)—and offer fateha (prayers). This tradition continues to this day, and the adheli is utilized on the second day of Bakri Eid. Sheikh Pir Saheb was a native of Dungargarh and was appointed as the Amil (representative/administrator) of Jamnagar. He served the Panj Duat (the five high-ranking offices/dignitaries). Syedna bestowed upon him the rank of Rasul-Hudud.
Daudbhai Hasanbhai, of the Saradiya Dodhiya lineage.
He was martyred in his own field, located on the left side of the road leading from Sudrosan to Sakariya. A deri (memorial shrine) had stood there as a marker for many years. However, the person currently in possession of the field—Valibhai Hasanji of Jasvantpura—was requested to allow the construction of a memorial using a small portion of the land where the deri stood; consequently, it has been reconstructed.
The date of his martyrdom, according to the Shuddha (lunar) Vikram Samvat calendar, is Chaitra Sud 13, Samvat 1750 (a Friday). A sanad (official document/deed) was obtained from the Turi community in the village of Khakhal, corresponding to April 1694 AD.
This sanad was obtained from Sheikh Ghulam Abbas Haji Abdul Hussain Khakhalwala.
Date: 25th of Jamadil-Awwal, 1422 AH; Shravan Vad 10, Samvat 2057; Tuesday, 14th August 2001 AD. Our villages (known collectively as ‘Kurra Samaniya’ in the records of the Dawat) produced several individuals who attained the honor of the Mulla (religious leadership/clergy) position after receiving training in Mumbai under the patronage of Sir Adamji Peerbhoy:

1. Mulla Mohamad Hasanji Vana – Totana
2. Mulla Jivaji Hasanji Vana – Totana
3. Mulla Ismailji Jivaji Vana – Rugnathpura
4. Mulla Nanabhai Ibrahimji Vana – Rugnathpura
5. Mulla Kasamji Rajbhai Saleh – Rugnathpura
6. Mulla Valiji Rajbhai Saleh – Rugnathpura
7. Mulla Hasanji Dosaji Ghiya – Odha (Also, Bhaijibhai Rajbhai Saleh – Rugnathpura).

In this world, countless human beings—not just thousands, but millions—are born and pass away. After a short time, most are forgotten. However, there are those who perform noble deeds—those who, metaphorically, “burn their own bodies” to spread a sweet fragrance (i.e., sacrifice themselves for the greater good). One such person was Sir Adamji Peerbhoy, who was born in the year 1546 in the town of Dhoraji, Saurashtra. At the age of 12, he traveled to Mumbai to seek his fortune. A generous philanthropist and a brother from the Dawoodi Bohra community, Sir Adamji Peerbhoy provided grain to Saurashtra during the devastating ‘Chhappaniya’ famine. The people of Kathiawar affectionately addressed him as “Adamji Bapa.” Sir Rafimuddin—a gem of India, a worthy son of Saurashtra, and a proponent of the Dawat—was conferred the title of ‘Sir’ by the British Government.

Sudrosan
The Dargah Sharif (shrine) of Syed Khundmir Ibne Musa Shahid is located in the village of Sudrosan. (This is a site of significance for the Muslim community.)
Until the Partition in 1947, Sudrosan, Otha, Shiya, and Ranakpur were considered part of a jagir (feudal estate). Bhadevadi, Valpura, and Un also constituted a jagir. Totana was part of the Thara jagir, while Anandpura was part of the Bhalgam jagir. There were various small-scale talukdars (landholders). Khakhal, Jaswantpura, and Rugnathpura fell under the jurisdiction of the Baroda State.
In the month of Shravan (Vikram Samvat 1964) / September 1908, a devastating flood in the river swept away the village. Subsequently, a new settlement was established near the lake, on higher ground. However, in Vikram Samvat 1968 (1904 AD), a massive fire broke out there, leaving the residents completely disheartened. Panic ensued, and people fled to wherever they had relatives or acquaintances who could provide them with shelter. They settled in places such as Totana, Shiya, Rugnathpura, Jaswantpura, and Surat. Architectural elements—such as the kumbhis (carved stone bases/plinths) and other usable building materials—from the mosque were salvaged and repurposed in Rugnathpura. The kumbhis that feature intricate carvings originally belonged to the mosque in Sudrosan. Saluko
‘Saluko’ signifies a beautiful poem.
First and foremost, one must praise Allah—other matters come later. Indeed, the entire world acknowledges that the initial Hamd (praise) and Sana (glorification) belong to the Generous Lord, the Creator and Sustainer of the universe. Thus, before commencing this Saluko, I offer praise to Allah the Pure; other topics shall follow.
The one who organized this Saluko and the wedding—extending the invitations—was the 47th Dai, Syedna Abdulkadir Najmuddin (bin Syedna Tayyeb Zainuddin bin Sheikh Jivanji) Saheb of Burhanpur.
He was the predecessor of the 49th Dai, Mohammed Burhanuddin (son of Syedna Abdulkadir Najmuddin).
He is also the paternal grandfather of the 51st Dai, Syedna Taher Saifuddin Saheb.
Syedna Husamuddin—our brother Abdulhusain Husamuddin (son of the 48th Dai, Syedna Tayyeb Zainuddin Saheb)—was also involved.
This Kankotri (invitation letter)—issued for a joyous occasion—dates back to the year Samvat 1910. The auspicious wedding day fell on Monday, the 14th of the month of Posh—corresponding to January 1954 AD.
The invitation stated: “If you are able to attend, you are most welcome; if not, please partake in the feast from the comfort of your own home.” The expenses for the Jumat (communal feast) were covered by Maula.
In those times, there was no electricity; yet, at night, 32,000 (thirty-two thousand) lamps would be lit. These likely used oil and wicks—or perhaps some other type of oil. Even though a navtank (approximately five tolas) of oil would not last the entire night, both poets—making a very conservative estimate—calculated that 100 mans (a unit of weight) of oil were required for a single night. Just consider, then, how many days the guests stayed and how long the event lasted!

The history of Kurra Samaniya traces back to the conversion to Islam by individuals of Rajput and Brahmin origin. The Rajputs migrated from Rajasthan and settled in the Banaskantha region of Gujarat. Upon embracing Islam, they adhered strictly to its laws, tenets, and regulations, remaining steadfastly loyal to their faith. Even in the face of extreme adversity, they chose martyrdom—sacrificing their lives—rather than forsaking their beliefs. The mazars (shrines) of these ancestors are situated in Banaskantha, where they continue to manifest parchas (miraculous signs or mo’jizas). This history includes well-known figures such as Wala Pir Shaheed, Dawood Pir, Panch Pir, and Chanda Pir, alongside countless other martyrs from Mujpur, Ahmedabad, and Ahmednagar (Ganje Shoheda). Whenever the clouds of adversity gathered over the Dawat (the community/mission), these individuals steadfastly and bravely sacrificed their lives. During the fitnat (strife/rebellion) instigated by Jafar in Patan, the Mumineen (believers) were subjected to severe oppression. Driven by fear and the instinct for survival, 80% of the people joined Jafar. However, the remaining 20%—including the brethren from Athgam—chose to remain with the Dawat. By confronting Jafar, they preserved their Iman (faith). The fact that we remain steadfast today, during the era of the 53rd Dai Maula Mufaddal, is a testament to the grace and sacrifice of our ancestors. During the time of Maula Qutbuddin Shaheed, the brethren from Totana (Athgam) were compelled by a famine to migrate to Ahmedabad; among them were members of the Bhemat and Vana families. Those from the Bhemat family resided in Zhaplipol and earned their livelihood through manual labor.
Maula Qutbuddin Shaheed was martyred on the riverbank. Our community endured immense cruelty and oppression, and many were martyred. This place is referred to as “Chhoti Karbala” (Little Karbala), drawing a parallel to the tragedy of Karbala. The sacred mortal remains of Qutbuddin Shahid lay on the riverbank, guarded by the King’s soldiers. Meanwhile, our brethren—carrying burning embers in vessels balanced upon their heads—swam across the river through the darkness of the night to reach this bank. Seeing only the flames moving across the water in the dark, the soldiers were struck with fear and fled. Our brethren (the Bhemat community) then took charge of the sacred remains and laid Maulana Qutbuddin Shahid to rest.
Upon discovering the truth, the King’s soldiers captured several individuals, including our brethren. They were all taken as prisoners to Ahmednagar—the seat of Aurangzeb’s rule. There were 40 people in total, about 15 of whom were our brethren. They were all martyred and buried together. The ‘Ganj-e-Shaheeda’ Dargah is located in Ahmednagar.

The area behind the Kubba of Maulai Qutbuddin Shahid was reserved for the burial of individuals from the ‘Athgam’ (eight-village) community. However, no burials are known to have taken place there—or at least, there is no record of any. Traditionally, the right to present the dhaja (flag/sandal) during the Urs Mubarak of Qutbuddin Shahid belonged to the community members from ‘Korra Samaniya’; however, this practice of presenting the sandal has since been discontinued.
Among these villages—which included Sudarshan, Khakhal, and Junugam—was a village named Vaghrana. When a river changed its course, the entire village was washed away. A man from that village, named Ibrahim Bhishti, worked as a bhishti (water-carrier) for the Wali (representative/leader) of the Da’wat in Hind (India) during that era.
When the Da’i (the supreme leader of the Da’wat) in Yemen decided to test the Wali of Hind, he sent a messenger (qasid) with a letter stating that the bhishti serving in the Wali‘s household was, in fact, the true Wali of Hind, and that full authority (raza) was now vested in him.
Upon reading the Da’i‘s letter, the Wali—immediately accepting the command—taught the bhishti how to perform Namaz (prayer). Everyone then offered their prayers behind the bhishti, following him as their Imam. Subsequently, the messenger presented a second letter, reinstating the original Wali to his position and restoring all authority to him. Ibrahim Bhishti was then taken to Yemen to the presence of the Da’i, and he lies buried there in Yemen. They were natives of Vadhrana.
When the river flooded, Vadhrana was washed away, and its inhabitants settled in various other villages, including Sudarshan and Khakhal. From these, new settlements were established: Totana, Shiya, Bhadevadi, and Valpura. Anandpura was founded from Shiya, while those who had moved from Kauka to Shiya later established the village of Otha.
Despite a lack of formal education, the community members possessed such innate wisdom, sound judgment, and integrity that both the local rulers and the British authorities—during the British colonial era—placed great trust in them. The administration of the villages was entrusted to our people. Through their noble intentions, benevolent nature, and administrative acumen, they commanded respect across all communities; people from every social group worked under their leadership and held them in high regard. Their word was law—no one, whether from within our own community or any other, dared to defy it.
The community owes a great debt of gratitude to Sir Adamji Peerbhoy and Khan Saheb Ismailji.
No one is unaware of the nobility and philanthropy of Sir Adamji Peerbhoy. He brought men from the villages to Mumbai, supported them entirely at his own expense, and ensured they received an education to become Mullas (religious scholars) before returning home. A list of these individuals has been recorded in Nanabhai’s personal notebook. Furthermore, during the dire times of famine, he provided essential food grains. In many villages of Kathiawad, no one could match his level of philanthropy.
Khan Saheb Ismailji settled in Calcutta. Observing his benevolent deeds, the British authorities bestowed upon him the title of ‘Khan Saheb’. He brought men from his village to Calcutta and helped them establish businesses. Those who achieved significant success in trade went on to bring others, and this chain continued, thereby strengthening the community economically. Having learned the ropes of business in Calcutta, many moved to various cities across Odisha, Assam, and the southern states; through their commercial endeavors, they continue to support their home villages. They are carrying out charitable works in these villages through their generous contributions. May the Almighty grant them immense progress—day by day and night by night—and bestow upon them the divine grace (taufiq) to continue performing such noble, charitable deeds.

Those who migrated to Calcutta engaged in trade and achieved significant progress within a short period. In contrast, those who settled in Ahmedabad and Surat—lacking formal education—ended up working as laborers. The community members living in Ahmedabad severed ties with the ‘Ku.S.’ group and gradually forgot their roots; today, they have lost all connection to their ancestral identity, not even retaining their original surnames. Meanwhile, the ‘Ku.S.’ families in Surat have preserved their identity, prospered in their jobs and businesses, and flourished in both worldly and spiritual terms. True to the Gujarati adage—”Wherever a Gujarati settles, there lies Gujarat”—an entire community representing eight villages has effectively established itself in Surat.