Pir Sadrudin

„On the one hand says the learned judge: "The relators and plaintiffs contend that Pir Sadruddin (whom both sides admit to have originally converted the Khojas from Hinduism to some form of Muhammadanism) was a Sunni that the Khoja community has ever since its first conversion been and now is, Sunni and that no persons calling themselves Khojas who are not Sunnis, are entitled to be considered member of the Khoja community, or to have any share or interest in the public property of the Khoja community or to have any share or interest in the public property of the Khoja community or any voice in the management thereof. On the other side, it is maintained by the first defendant i.e., Aga Khani and by the other defendants who are in the same interest with him, that Pir Sadruddin was not a Sunni but a Shia of the Imami Ismaili persuasion; that he was a "Da'i or missionary of one of the direct lineal ancestors of the first defendant the Imam or spiritual chief for the time then being of the Imamie Ismailis; that from the time of the first conversion till now the Khoja community has been and still is (with the exception of the relators and plaintiffs and those comparatively few families among the Bombay Khojas who adhere to them), of the Shia Imamie Ismaili persuasion; that the said community (except as aforesaid) always has been bound in close ties of spiritual allegiance to the ancestors of first defendants, Aga Khan, the hereditary chiefs Imams of the Ismailis, whom the Khoja community always have regarded and (except as above) still regard as their Murshid or spiritual head.^[4]“

„That conclusion is that the preponderating tradition of the Khoja community is substantially correct. that Pir Sadruddin was a Da'i or missionary of the hereditary Imams of the Ismailis (probably of Shah Islamshah) and that he converted the first Khojas to the Shi'a Imami Ismaili form of Muhammadanism.^[5]“