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Our Muslim Chhipa Samaj is highly expansive. This deed regarding the authentic history of our genealogy has been prepared by the cooperation of Shri Motilal for our society.

It is a matter of sorrow that, our new generation ignores to get the recent note of our genealogy registered in the Balwa pothy and to make proper appreciation of Balwa , which will become very much difficult for the preservation of the note of our genealogy in future. There is special insistence of the citizens of jamat that, in spite of having their engagement they may allot the necessary time for Balwa and cooperate them.

It is said that, the past never chases the human being. Despite this past is either glorious or ordinary, the human always stirs it. The human does not have ease without stirring it. There is purpose of satisfying the curiosity of human being to cover the subject of history in syllabus. Though history means human pilgrimage, and troubles coming in that pilgrimage and its disorderly problems. Despite the same being that much grave, the human is ruminating the same. Because those days assist him in engraving new path of future life. We all have the curiosity to know the history of our community. But our systematic history is not written. For peeping in the past, only the history can be said as peeping window. If the history is that of past, we may hear it through our existing elders and old persons .But if the past is very much half, the historical volumes and books only can be proved helpful. As stated above, the proper history of us ie muslim Chhipa jamat is not available. Only small big deeds found from here and there can be said as our history and perhaps these deeds might have been written during two three decades. However a very much old volume appears to be a ray of hope which is not seen by us up till now properly. In this volume, entering in to Islam religion, since we read over the KALMAE A TAIBAH "LAILAHA ILLA LLAHO MOHMADUR RASULULLAH" The report till today is narrated. We can know our history old up to seven hundred fifty years through this volume. This volume is "Balwa pothy."

What is Balwa Pothy ?

The persons whom we say as Barot or Bhat in Gujarat are known as Balwa or Balwaji in Marwad. There is Barot of each community. Said Barot persons in the community maintain the history of the genealogy of that community. Their memory power and mode of talking is different. The work of maintaining our genealogy in Marwad was carried out by the Balwaji which is continued till this day. Said Barot persons having been decided as Barot of the community know about the transaction of the persons, their genealogy ie who has how many sons, who has married to whom or had married, woman was daughter of whom, the man is an issue of which number , whether he is of first wife or that of second wife or is adopted, how much strength of men in family, how much strength of women, family is of which cast i.e. originally Bhati, Tank or Molani in view of Marwad. The bride brought is that of which cast, marriage was performed in which village, which city, on which date, in which faliya or street, in own house or in the rental house, who was land lord, what was cooked in the marriage, what was given to Balwaji in form of gift, what was given to Balwaji at the time of birth of children. These all can be known through the volume or book. Certainly this book gives an idea as to economic condition of the family from what was given to Balwaji and the marriage was performed either in own house or in rented house. It can be said on the basis of this Balwa pothy that the period of prosperity of any family sustained up to how much period or poverty of family remained continued up to how much time and how much that family might have tolerated. The people were believing up till now that only genealogy can be seen in the Balwa pothy and the information of our close friends are being found through it. But it is not so. Perhaps we may not understand the significance of this Balwa pothy. But our ancestors had assessed its significance very much. Hence they were dictating the overall facts of their family continuously in this pothy. So our ancestors have dictated the writing of the Balwa pothy them selves. There is very little possibility as to the Balwas had made additions alterations therein. Because there is apprehension as to that genealogy may be caught some where.

With whom the present Balwa pothy is there ?

As discussed above, our present Balwa pothy is with Shri Motilalji Pirumal (Gulabji)At present Shri Motilalji resides in Sarkigaran's street, Kalyanji marg, Jaipur, Rajasthan. His elder uncle Piruba Sultanba in the savant year 1988 before 56 years from today has made a copy of present pothy from the previous pothy and at present Shri Motilalji is making addition therein. He has divided this pothy in four parts to cover the overall Muslim Chhipa Community. It means, he has made four pothies as per the casts. The detail of said four pothies is as under.

Pothi no 1

In this pothy the genealogy of Muslim Bhati of overall India has been mentioned. In this genealogy both the casts of Bhati such as Jinbhati and Jamavat Bhati are included. There are total seventeen thousand two hundred eighty pages in this pothy. About one hundred additional pages are also placed. Besides the genealogy of overall muslim Chhipa Jin Bhati till this day from Samvat year 1291, their strength, their living style, the main places of their residences, daughter transaction etc note is also found from this pothy. Nothing has been written in this pothy about any other cast of Chhipa jamat. Because the separate pothies have been kept for other casts.

Pothi no 2

Tank, the sub cast of overall Muslim Chhipa cast has been mentioned in the pothy no2. As the strength of Tank cast is very much big the separate pothy thereof has been kept. In this pothy, both casts of tank such as Utwal tank and Shefa tank are included. The pages of this volume also are seventeen thousands two hundred eighty. If any tank of overall India wants to get the information of his akin, the same is available from this pothy.

Pothi no 3 and 4

There are total 14 sub casts of muslim Chhipa community in overall India. Deducting Bhati and Tank there from, the genealogy for all the remaining casts is available from these two pothies. The pages of third pothy is ten thousands five hundred sixty. The total pages and weight of all the four pothies showing the genealogy of total Muslim Chhipa cast and sub cast is more than 56000. It can be seen from it that, this pothy exposing the Chhipa history is how much solid. If all these four books are weighed simultaneously the same may be more than 50 kilos .

Other copies of pothies

Some time, the work of preservation and writing the genealogy of overall Chhipa cast was in the hand of a Balwa and he was the dependent only upon this Balwa. But as the time passed, the population and residential places of Chhipa increased. At the same time the strength of family members of Balwas also increased. Therefore the different persons have distributed the separate areas and houses. Therefore at present Shri Motilal has also four different copies of four pothies lying with him. Four copies thereof are with his family member Shri Prabhulal. Other four copies are with Babulal and other four copies are with Shri Lallulal. All these are the members of same family. All the aforesaid three Balwajis do not come to Ahmedabad. Out of them one takes care of area of Rajathan. Second takes care of Mewad. Third takes care of Malwa. All these four make copy from each other from time to time and the writing of all the four is being found similar. If any Tank or Bhati of Malwa wants to have the information about any Tank or Bhati of Ahmedabad, he can get the same there. Similarly if any Devada or Chauhan of Rajasthan, wants to have the information of Devada or Chauhan of Mewad, the same is available from it. It means that at present, the volume or book of two lakhs pages is available today for the intact preservation of Chhipa history in proper manner , in order and till this very day. It can be known from it that, how much Balwajis take care to preserve our history.

The language of pothy

Mostly the Chhipas reside in Hindi states. Therefore the language of this pothy is also Hindi mix Rajasthani. Hence no Chhipa feels difficulty to understand the same.

Papers and signature of pothy

It can be imagined from the aforesaid information that, there remains the necessity of special type of papers to preserve such type of volumes. These pothies are required to be referred to write down as much as the books are not being referred to read over. After the commencement of writing these pothies, the same pothies is being written by the three generations of Balwas. It means only one pothy is being used up to 150 years. Balwajis say the period of 150 years as Thamo. So the entire history is preserved in total five Thamas. Despite the papers used in pothy are thin, they are such that both the sides can be written and they do not become brittle. These papers are of special made. The ancestors of Balwajis were making these papers. Now they do not make .The ink being used in the writing of pothy is black and water proof. Hence, even if the pothi becomes wet in water it is not being affected.

Our history on the basis of pothy

The important part of this only volume gives information in detail as to when we became Muslims, in whose time we became, by whose inspiration we became, in whose leadership we became, who were the leaders, who was the Ruler of Delhi, at which place we became, as to when we entered in the Holy Islam. Information thereof is as under.

Balwa pothy says that, coming from Jesalmer the Chhipas had resided in Nagor. In the samvat year 1291, when Firozshah Taghalakh of Takhlakh lineage was on throne of Delhi, all the Chhipas had adopted Islam in Nagor sharif. Giving very much important information about it, this volume shows that Firozshah Taghalakh was in Nagor making camp there due to some political reason in samvat year 1291. The camp had run about two months. Shri Tilaji of hindu Chhipa lineage was in the Govt. service. Tilaji was very clever, ready witted and of independently intelligent. He was always remaining in service to the Sultan Firozshah Taghlakh. Remaining in constant company with Firozshah , he observed with scrutiny the generous heartedness of this Great Sultan and the doctrines of Islam. Tilaji was highly impressed by much gentlemanliness , brotherhood, truth, equality, and simple nature of Firozshah and other muslim officers. Looking the merits of Islam and the followers of Islam he was much attracted towards Islam and was making churning in mind.

For the reason of constant company with the King and extraordinary attraction of Islam the words such as "YA ALLAH ", "YA KHUDA" were coming out easily from the mouth of Tilaji. He had much impatience to enter in to Islam religion.

Once the word "YA ALLAH," came out with much appreciation from the mouth of Tilaji just in presence of the king, Sultan Firozshah saw towards Tilaji and said," Tilaji where have you reached? Just read over the Kalma." On hearing this Tilaji was much delighted and spoke," I will read over tomorrow." On the same night, Tilaji called a meeting of all the leaders of Chhipa community and admiring Islam he said," I will adopt Islam just tomorrow." At that time the leaders of total 15 Akins of hindu Chhipas were present there. All of them also determined to read the kalma and on next day entered in to Islam in presence of Firozshah Taghlakh. Giving information as to which leaders of Chhipa cast and sub casts were present with Tilaji, pothy says that, Tilaji from Molani, Naradaji from JesalmeriBhati, Virpalji from Untwal Tank, Mansinghji from Dewada, Abaji, Mangaliya, Rav, Behlim, Saifatank, Chauhan, Lodha, Bhimpal pawar from Jamavat Bhati and Kahalji (Jamalji), Mansinghji (Mukhdarkhan), Suratram (Sultanji), Amarsingh (Ajameri), Harkunwar,Hansjraj,Kaluji, Amarsingh and Abekarhaji were main from Kukada respectively. In this way, the leaders of all the fifteen communities reading over the KALMAE A TAIBAH "LAILAHA ILLA LLAHO MOHMADUR RASULULLAH" came on the religious path. This holy day was of Samvat 1291Vaishakh Sud Thrij day Tuesday, time 10 to 11 pm. In this way KHUDA TALA helped us or ancestors to bring on the path of truth and fazal and karam of KHUDA was endowed to us on this day.

As per my belief, at that time, it might be the ending time of `Khwaja Hind Vali Moinuddin Chisti Ajameri (R.A)' or might be very close time after his demise. During this period the work of Islami tablig was going full form. The strength of the persons entering in to Islam and those reading over the Kalma was increasing at all the four sides and especially in Rajasthan. So the light of Islam was very much glittering in the time of Tilaji. Therefore the effect of atmosphere might have touched to our ancestors. As per my belief, the time of Samvat 1291 was the time of Khwaja Hamiduddin Nagori in Nagor . Khwaja Hamiduddin Nagori had already shown the miracle of his spiritual power in Nagor and its areas. It is probable that, this may be a result of the Tabligi task of Firozshah Taghlakh and Khwaja Hamiduddin Nagori that, we turned to the path of truth. It can not be believed that if Khwaja Hamiduddin Nagori himself might be present in Nagor and Chhipas might have remained deprived of his spiritual faiz. What so ever it may be, the history of this auspicious occasion is written in this volume.

Information about the Chhipa communities.

When Chhipas entered in to Islam, their total 15 sub casts were there which are like this

(1) Molani (2) Jesalmeri (3) Jinbhati (4) Untwaltank (5) Shefatank (6) Chauhan (7) Rav (8) Kukada

(9) Behlim (10) Lodha (11) Bhimpal (12) Pawar (13) Mangaliya (14) Joiyati (15) Dewada

Out of said 15 casts at present not a single house of Joiyati cast is being found. The genealogy of this cast is stopped and at present its member is not existing. Whereas the houses of Mangaliya cast are only four. Two are in Pali and two are in Ahmedabad. .Alabaxji and Nabuji Mangwala in Pali are of Mangaliya cast. In said Mangaliya cast Advocate Janab Mohmod Sarif bhai of Mogi textiles in Pali is well known person. Mangaliya cast is being known as Mangalji wala in Ahmedabad.

Present states of Chhipa residences

At present Chhipas are residing mostly in the states of Gujarat, Rajasthan Punjab, Sindha, Madhya pradesh , Maharashtra and Andhra Pradesh. The residence of Chhipa family has been shown in Dibgadh and Gauhatti situate utterly in east of India. Reaching to Colcatta of Bangal, Jorhat area of Asam, Chhipas had resided there. This pothy shows the information accordingly. As per my belief, the adventurous Chhipas might have reached up to Rangun from Bangal. . Though now, the scattered families have resided in England, Middle Asia and Arab countries from India and Pakistan .Originally these Chhipas belong to Rajasthjan.

Pothy shows that, once upon a time , there were 500 houses in Asop , 600 in Pali, 600 in Sojat, 500 to 600 in Bikaner, and about 600 even in Jodhpur of Rajasthan. .There were 250 to 300 houses in Pipad too. Whereas today there are 6 to 7 houses in Asop. There are 16 to 17 houses in Pipad. There are about 25 in Sojat. Because most of Chhipas have resided here coming from all over Rajasthan. The population of Malwa is not shown. Because Chhipas had resided in Malwa and Mewad after many years. Therefore this pothy shows only the number of original root. This pothy also gives such an information that, the residence of Chhipas at Ahmedabd is only 100 years old. Though they had started to come from Rajsthan for business purpose before 150 years. Working in season up to about 50 years the Chhipas were going to their natives at Rajasthan in rainy season. They have started the domicile just before 100 years. However, residing in large number in seven streets of Jamalpur area of Ahmedabad in 100 years, Chhipas have created a very big surprise. Because no example is being found as to only the cast residing only in an area in an industrial city like Ahmedabd.

The wonderful or memorable occasions noted in Balwa pothy

Besides the genealogy, our living style, customs, gift given to them, caste dinner, relationship, adoption entrance in to Islam, deposition given in the court, the Balwas have noted many other facts, in which some occasions appear really wonderful. I describe here only two three occasions.

The occasion of living burial

It is noted at one place in this Chhipa history type volume that in Samvat 1637 Mitichaitra Sud 5, an elder person namely Samanji had buried himself alive making announcement in Bisalpur. This pothy says that ,Samanji was highly religious person. But he was not eating mutton. His daughter in law had cooked mutton by mistake , in the vessel of eating. Believing that his practice is broken, he had buried himself alive making open announcement. This Samanji was of Rav family. At present his tomb is having existence in Bisalpur and the people go to perform fateha on his tomb.

The occasions of sacrifice

In Samvat 1801, in village Jojavar, one Chhipa elder namely Pithaji had scarified him self by fighting against the robbers of different religion and invaders. This Pithaji was one of the elder person of Goti family of Ahmedabad.

The occasion of an elder visiting his sons with body after his death.

Narrating a wonderful and strange incident in the Samvat 1830 this pothy says that, Chhipa Rahmji Pipada had come from Pipada and resided at Narsingh khedada of Malwa. His business was of pothiya (bullock carrying load). Therefore he was setting a shop. For the purpose of setting a shop, at one noon, he started to go to village near by from Narsingh khedada. He was sitting with luggage on the horse. It was time of Namaz e Asar while passing from the jungle. He got down from the horse and he concentrated in Namaz .The robbers arrived and dissected his head by sword in sazda and looted the luggage. Running from there the horse of Rahimji reached to the house of Rahimji at Narsinghgadh. Looking only the horse, the sons of Rahimji followed the horse just to meet with the situation. Bringing near the dead owner the horse stopped the sons there. At night the coming in dream Rahimji said to his sons, " I will meet on certain day in grave yard.". Taking advice of some body the sons of Rahimji reached to grave yard along with incense sticks and flowers on the day fixed. Sons were without courage. In the days of cold they set below the tamarind tree up to late night shaking by the fear and cold. They saw Rahimji ahead of all after twelve hours at night along with the many lamps in the hand. The gate of grave yard was closed. Rahimji asked to open the gate. The sons hidden due to fear. Inauspicious words came out from the mouth of Rahimji for the fearfulness of sons and right from very next day, the decline of family started. This pothy has taken note thereof.

Chhipa elder getting exemption from the sentence of life imprisonment.

This is an occasion of Chittod. The queen of king of Chittod and her friends were swinging in spring season .There was a big pond nearby. The ring of diamonds belonging to queen fell down in the pond. It was searched very much. But could not be found. One Chhipa elder was being considered as an expert in swimming. He was sentenced to life imprisonment for some crime. The king heard the fact. He called Chhipa elder. He made dive in the pond and found the ring and the king exempted him from the sentence of life imprisonment.

Many such occassions are being found noted in this pothy

Importance of pothy in Court, office

This pothy of Balwaji has helped the persons many times in the occasions of right of inheritance and adoption. It had helped very much to a claimant in getting the right of inheritance in Jesalmer . The court had granted the right of the claimant on the basis of genealogy .Even at present the Balwajis are being called to give the deposition in the cases of right of inheritance in Rajasthan and such 16 or 17 occassions are being noted in this pothy.

The own deposition of Balwaji about this pothy

At present the importance of this pothy is decreased much. Shri Motilal has grief for the same. The respect of Balwaji and Balwa pothy is preserved in Pakistan, Rajasthan, Mewad, and Malwa than Gujarat. They get very much respect there. They come to Ahmedabad every year. In between if any body calls he comes. This is the source of maintenance of Motilal the preserver of the Chhipa history. There is no surprise if the negligence of persons diverts him from this task and perhaps he may not hand over this task to his family members. It is his say. It is expected that besides the genealogy, our persons may mention the study, rank or the category of service in this pothy ,so that the future generation may get easily the report of our educational progress. Besides the information having been given in pothy, if the new and necessary information is given, one concrete, honest and constant history may be available for the new generation and it is better if we preserve this history and understand its significance. We are thanks ful to  

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