Sirdar Ikbal Ali Shah (, ; 1894 in Sardhana, India – 4 November 1969 in Tangier, Morocco) was an Indian-Afghan author and diplomat descended from the Sadaat of Paghman. Born and educated in India, he came to Britain as a young man to continue his education in Edinburgh, where he married a young Scotswoman.
Travelling widely, Ikbal Ali Shah undertook assignments for the British Foreign Office and became a publicist for a number of Eastern statesmen, penning biographies of Kemal Atatürk, the Aga Khan and others. His other writing includes lighter works such as travel narratives and tales of adventure, as well as more serious works on Sufism, Islam and Asian politics. He hoped that Sufism might "form a bridge between the Western and the Eastern ways of thinking"; familiar with both cultures, much of his life and writing was devoted to furthering greater cross-cultural understanding.
Ikbal Ali Shah fathered three children, all of whom became notable writers themselves; his son Idries Shah became particularly well known and acclaimed as a writer and teacher of Sufism in the West. When Ikbal Ali Shah's wife died in 1960, he moved from Britain to Morocco, spending the last decade of his life in Tangier. He died in a road accident in Morocco, aged 75.
Life
Family origins
Ikbal Ali Shah was born into a family of Musavi Saiyeds (descendants of the Prophet Muhammad through his daughter Fatimah and also through Musa al-Kadhim, the great-great-grandson of Husayn ibn Ali and seventh Imam of the Twelver Shi'a sect of Islam). The family originated from Paghman near Kabul, Afghanistan. In 1840, Ali Shah's great-grandfather was awarded the title Jan-Fishan Khan for his support of Shah Shuja, a puppet ruler installed by the British. In 1841, following the defeat of the British, Jan-Fishan Khan was forced to leave Afghanistan. The British-Indian government rewarded his loyalty with an estate in Sardhana, Uttar Pradesh, which thereafter became the family seat.
Ali Shah's granddaughter Saira Shah relates that her grandfather "maintained that ancestry was something to try to live up to, not to boast about" and told her that "it is less important who your forebears were than what you yourself become."
Education and marriage
Ali Shah was educated in Britain before the World War I. He met his future wife Saira Elizabeth Luiza Shah (pseudonym: Morag Murray Abdullah, b. 1900) during the war, while engaged in an unsuccessful attempt to study medicine at Edinburgh Medical School. They eloped while she was only sixteen; her family did not approve of the match, and her father never spoke to her again. Ali Shah's own father, asked to give his consent to the marriage, enquired by telegram "whether she was prepared to become a Muslim and whether she would be able to defend a fortress, if required." She answered yes on both counts; satisfied, he gave his blessing. The young couple subsequently had three children, the Sufi writers and translators Amina Shah (b. 1918), Omar Ali-Shah (b. 1922) and Idries Shah (b. 1924).
Traveller, writer, diplomat and publicist
In 1918, Ali Shah became only the second Asian to join the Royal Society for Asian Affairs, contributing articles on Islam to the Society's journal. He travelled widely and became a publicist for a variety of Eastern statesmen such as President Kemal Atatürk of Turkey, King Abdullah of Jordan, King Fuad I of Egypt, the Emir Abdul Illah of Iraq and members of the royal family of Afghanistan. He was on friendly terms with both orthodox leaders (like the Rector of Azhar University in Cairo) and reformers (like Kemal Atatürk).
Ali Shah was also a friend of Inayat Khan and involved in an unsuccessful attempt to set up an Islamic branch of the latter's Sufi Movement in London in 1918; after Khan's death, he criticised the Sufi Movement's universalist attitude, writing in Islamic Sufism (1933), "A Sufi must of necessity be a moslem" and adding that Sufism should not be confused with "such non-Islamic movements which due to utter ignorance are styled Sufism".
Ikbal Ali Shah believed that Bolshevism's encroachment on the countries of Central Asia would almost inevitably lead to catastrophic results, and by 1921 was reporting in the Edinburgh Review on the methods of propaganda and political influence used by the Bolshevists in Central Asia and Afghanistan, with its consequences for British rule in India.