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Shah Abdul Latif

I did not the beloved meet;
the sun you wish to greet!
The message that to you I give,
Give to the Beloved in his street.
Flay to the Beloved's retreat,
and say " Dead is she. She does not live." (sur Ma'zuri)

Shah Abdul Latif

A very rare phenomenon pertains to Sindh, not found anywhere else in the world; that is the association of a poet and a saint with its soil, so much so that Sindh seems soulless without the name of an illustrated spiritualized poet of many dimensions Hazrat Shah Abdul Latif Bhittai. An obtrusive missionary, a thinker and a mystic, was a great scholar and a keen observer. He drew his inspiration from the Quran. There are ample facts, which prove that he had remarkably extensive knowledge of the Sindh language. He was greatly inspired by Mathnavi of Maulana Roomi. His great grand father Shah Abdul Karim of Bulri's poetry had also left a great impact on his personality and literary pursuits.

Shah Latif's poetry though difficult to be understood in the modern times (because of its old and not so very commonly used vocabulary now a days) has the depth of oceans in it.
One has to strive a lote to understand the meaning and content in its true perspective. But the message of his poetry broadly speaking is, love, universality of the human race, basic equality of all human beings irrespective of their social status, dignity of labor, simplicity, hospitality and cordiality. His verses preaching love also carry a message and exhortation for struggle against tyranny and injustice.

His Life

Shah Abdul Latif, commonly known as 'Shah' or 'Latif' was a mystic or Sufi poet of Sindh. He lived in Sindh in the seventeenth century and is considered by far the greatest poet of Sindhi language. Shah was a very strong yet subtle proponent of the Sindhi Sufi tradition. His mausoleum is located in Bhit Shah, Sindh, and is visited by millions of Sindhis throughout the year.

Great poetry

His Great Poetry shah Abdul Latif Bhittai's Poetry is divided into thirty six SURs or Musical Compositions that are based on Classic rages in Shah's music that are not even present in the Indain classic musical music. Shah's Sur are divided in Dastans or Chapters. Each Dastan Consists of a number of two or four line stanzas called "Bait" followed by one or two multiple line poems called "Waee". For the past three centuries, Sindhi mystics have congregated at Bhit Shah, where they hold a dust to dawn musical concert, chanting and singing the Waees of Shah Latif every night.
Thirty Six Sur

Sur Kalian
Sur J'aman
Sur Sarang
Sur Samundi
Sur Sohni
Sur Khanbhat
Sur Basant
Sur Kedaro
Sur Abri
Sur Maazuri
Sur Desi
Sur Kohiari
Sur Hussaini
Sur Sorth
Sur Berag
Sur Barwo Sindhi
Sur Momal Rano
Sur Ramkali
Sur Rippa
Sur Leelan Chanesar
Sur Bilawal
Sur Dahar
Sur Kapati
Sur Pirbhati
Sur Ghatu
Sur Siuh Kedaro
Sur Asa
Sur Marvi
Sur Dhanasari
Sur Purab
Sur Kamod
Sur Karayal

Early Life

Most of the information that has come down to us has been collected from oral traditions. A renowned Pakistani scholar, educationist, and a foremost writer of plays, dramas and stories, Mirza Kalich Beg has rendered a yeoman service to Sindhi literature by collecting details about the early life of Shah Bhitai, from the dialogues that he has constantly held with some of the old folks, still living at that time, who knew these facts from their fathers and grandfathers for they had seen Shah Latif in person and had even spoken to him.
“
"The next day I sat down, and listened to the Story of the 'Vairagis.' Their salmon-coloured clothes were covered with dust. Their hair-bands were worn out. They had let their hair grow quite long. The lonely ones never talk to anyone about their being. These 'Nanga' are content and happy. They move about unmarked amongst the common folk." ........Shah Latif Bhitai
”
He was born around 1689 CE (1102 A.H.) to Shah Habib in the village Sui-Qandar a few miles to the east of the present town of Bhit Shah (named after him), on Safar 14, 1102 A.H. ie November 18, 1690 CE. He died at Bhit Shah on Safar 14, 1165 A.H., ie January 3, 1752 CE. In his memory, every year, on 14th Safar of the Hijri Calendar, an Urs is held at Bhit Shah, where he spent the last years of his life and where his elaborate and elegant mausoleum stands.
Latif got his early education in the school (maktab) of Akhund Noor Muhammad in basic Persian (the government language at that time) and Sindhi (local spoken language). He also learned the Qu'ran. His correspondence in Persian with contemporary scholar Makhdoom Moinuddin Thattavi, as contained in the Risala-i-Owaisi, bears witness to his scholastic competence.
“
"Beloved's separation kills me friends, At His door, many like me, their knees bend. From far and near is heard His beauty's praise, My Beloved's beauty is perfection itself." .....Bhitai [Sur Yaman Kalyan]”

Education

EducationEarly education of the poet did not exceed what the village school curriculum could provide. His first teacher was Noor Muhammad Bhatti Waiwal. Mostly, Shah Latif was self-educated. Although he has received scanty formal education, the Risalo gives us an ample proof of the fact that he was well-versed in Arabic and Persian. The Qur'an, the Hadiths, the Masnawi of Maulana Jalaluddin Rumi, along with the collection of Shah Karim's poems, were his constant companions, copious references of which have been made in Shah Jo Risalo

Shaikh Ayaz (شيخ اياز)

Shaikh Ayaz (Sindhi: شيخ اياز) was one of the major Sindhi poets of Pakistan. By profession he was a lawyer but he also served as the vice chancellor of Sindh University. The people of Sindh province, in Pakistan, admire his poetry greatly. In Sindhi poetry he is considered like Pablo Neruda to the Latin America. His poetry brought new trends in Sindhi literature. His poetry has high aesthetic value.
The work of a great poet represents the coming together of different and discordant elements. Shaikh Ayaz too is such a poet. In one of his early poems he writes of the two deities from classical India: Saraswati, the goddess of knowledge and music sitting together with Kali, the wanton goddess of blood and violence, the two of them sipping nectar in a moon-lit temple. "How have the two come together?" the poem contemplates and then comes up with the answer: Perhaps a great poet has been born. Ayaz's poetry must have been born in such an instant since it represents the coming together of diverse elements --- beauty and the shadow of death. Shaikh Ayaz is one of the major voices in twentieth century poetry. His literary career spanned almost six decades and displayed an amazing variety in poetry and prose, ranging from the traditional bait, wa'i and ghazal to plays in verse, prose poems and even musings, and extending to short fiction, memoirs and journals, polemical and literary essays, newspaper articles, editorials, even a projected novel. To each genre he brought his unique vision and transforming power of language.

Activity and poetry
Shaikh Ayaz's work is spontaneous, objective and forceful. He defiantly wrote verses on every such topic which was hated by the establishment. He was incarcerated many times for his "seditious" writings and was also sentenced to death, but escaped gallows due to the sudden change of government.
He wrote short stories, novel, essays, poetry, travelogues, diaries, an autobiography and the translation of Shah jo Risalo in Urdu. He also composed poetry in Urdu and two of his anthologies, "Booye Gul, Nala-i-dil" and "Neel Kanth Aur Neem Ke Pate" were highly acclaimed. He portrayed the miseries of suffering humanity, the sorrows of the deprived and the wretched conditions of the exploited masses who had been suffering at the hands of an unjust system for centuries.
Through his poetry, Shaikh Ayaz battled against One Unit and the military dictatorship of Ayub Khan. During the anti One Unit campaign one of his poems "Sindhri taan sir ker na deendo, sanhando ker mayar (Is there anybody who will not sacrifice his head for Sindh, and be ashamed of it)", became very popular among the people of Sindh and subsequently its broadcast was banned from Radio Pakistan. He was banned for a number of times from cities and towns where he was to participate in Mushairas. Three of his anthologies - "Bhounr Bhare Akas", "Kulhe Patam Keenaro" and "Je Kak Kakoriya Kapri" drew sharp criticism from fundamentalists and the government denounced them.

Sukkur

Sukkur

The district of Sukkur (whose name is derived from its head quarter Sukkur city) covers an area of 5,165 square kilometers. Geographically it is spanned from 27°05' to 28°02' north latitudes and from 68°47' to 69°43' east longitudes. The city of Sukkur is located at an altitude of 220 feet (67 m) from sea level, having terrestrial coordinates 68°52' east and 27°42' north. It is also the narrowest point of the lower Indus course.
Sukkur district shares northern border with Shikarpur and (recently constituted) Kashmore districts. Ghotki is located on the north-eastern side while Khairpur on the south. Sukkur also shares its border with India (Jaisalmer, Rajasthan). Sukkur is also connected by road air with all major cities of Pakistan.
The climate of the Sukkur is characterized by hot and hazy weather during summer days while dry and cold in winter. During January, temperature ranges from 7 to 22 °C (44 to 71 °F). The summer (month of June before monsoon) temperature averages 35 °C (95 °F) though it often reaches up to 52°C (107 °F). Generally the summer season commences in March - April and ends before October. The average rainfall of the district is 88 mm, (ranges from 0.59 mm to 25.62 mm) per annum.


At the time of Pakistan's independence (1947), Sukkur district was comprised approximately 200,000 habitants, mostly engaged in agricultural pursuits and fishing industry. Over time, Sukkur has seen a moderate rise in population (2 to 2.5% per annum) as compare to Pakistan's, except in late 60s and early 70s when population growth rate reached 4.43% (1972 census) due to internal migration and establishment of some large bridges on river Indus. According to official census of 1998, Sukkur has 908370 habitants and density of 175.9 persons per square kilometre. The current estimate (on the basis of 2.88% annual growth) shows that Sukkur population has surpassed 1 million.
Sukkur is chiefly dominated by Muslims that constitute 96% of total population. But it also has relatively greater proportion of Hindus, mostly settled in urban areas and engaged in trade and services sector. Ethnically Sindhi shares the biggest segment of population (74%), followed by Mohajirs (14%). Sukkur is also domicile of many Baloch tribes, including, Rindh, Chandio, Khoso and Laghari. Amongst others, there are Memon, Punjabi and Siraiki sections. Traditionally Memons were associated with trade and retail business but during last two decades they have ascended as an active social and economic front.

In Sindh, the provincial gazetteer was first published about the middle of the 19th century (a second edition in 1876), compiled by A.W. Hughes of the Indian Civil Service. Thereafter, in 1907, a new, updated gazetteer compiled by E.H. Aitken of the Bombay Salt Department was published as Volume A of a two-volume work. Volume B was broken up into the various district gazetteers all complied by J.W. Smyth of the Indian Civil Service. Volume A, the provincial gazetteer, contained material of a permanent character, such as antiquity, archaeology and history, while the district or Volume B ones pertained to other fluid matters, such as trade, industry, education, health, revenue, local traditions, tribes, families, historic places and such like.The area comprising the Sukkur district has an important place in Sindh’s history. Rohri, an ancient town opposite Sukkur city (the Indus river divides the two cities), is said to have been in existence when Alexander invaded India. Bukkur, all but a ruin now, was once the major regional headquarter of the Mughal empire, and even earlier, the capital of upper Sindh under the Arghuns and Tarkhans. Alor or Aror, now in ruins, was Sindh’s pre-Arab capital, when the kingdom bordered Baramula in Kashmir. Shikarpur, earlier the district headquarter, was a major gem and commodity market with international repute. Sukkur city itself boasted of a thriving grain market and boat industry as the river was the main means of communication with the rest of India. The city’s grain market competed with that of Karachi, which under the British had become a metropolitan centre of the Indian empire.The district gazetteer is both interesting reading and invaluable not just for the historian, but also for human development professionals, among others, as it gives a clear idea of the state of education, literacy in general, health, development and extent of institutions, local government procedures and activities, the extent of agricultural development, communications, trade, taxation and much more. Also one enjoys a sketch of the historic places in the district as well as introduction to the prominent people and families.What is most useful is the scale, at district level. It provides for comparison with the scale of development and progress today, almost a century after it was published. One will see not much has progressed, at least as far as the districts of Sindh are concerned, today — at least in quantum with the time that has passed since 1911. This is an eye-opener for the conscientious citizen and professional and is a strong indictment against the various Sindh governments since independence.Another eye-opener is the fact that the district gazetteer has not been updated since the British left. As to the provincial gazetteer of Sindh, an updated edition was published in the early 60’s, that too compiled by an English officer, H.T. Sorely. Since then, perhaps the lack of attention by (or is it intellect) the province’s politico-administrative apparatus has been responsible for the discontinuation of this valuable source of information about this once happy province.

Hyderababad

Hyderabad

"Hyderābād City (Haidarābād), headquarters of the district of Sindh province of Pakistan traces its early history to Neroon, a Hindu ruler of the area from whom the city derived its previous name, Neroon Kot. Its history dates back to pre-Islamic times, when Ganjo Takker (Barren Hill), a nearby hilly tract, was used as a place of worship. Lying on the most northern hill of the Ganjo Takker ridge, just east of the river Indus, it is the third largest city in the province and the eighth largest in the country with an expanse over three hillocks part of the most northerly hills of the Ganjo Takker range, 32 miles east of the Indus with which it is connected by various routes leading to Gidu Bandar.

Modern Hyderabad

Prior to Partition in 1947, Hyderabad had a large population of Hindu Sindhi who were mainly involved in trade and commerce. The community contributed significantly to the economy of Sindh. When partition of India occurred, the Hindu Sindhis expected to remain in Sindh. There was good communal relation between the Hindu and Muslims Sindhis; Hyderabad was seen as one of the cities least affected by Hindu-Muslim violence in British India. In other cities, the Hindus and Muslims were often not of the same ethnic group, however in Hyderabad, Sindhis, Muslim and Hindu alike, were the de-facto ethnic group. This led to the peaceful communal relationship between the two religions in Hyderabad. But when waves of Mohajirs started to pour into Hyderbad, violence erupted on the streets. The Hindu Sindhis were forced to flee leaving everything behind. Many Hindu Sindhis wanted to return to their native Sindh, when the violence had settled down, but it was not possible. The Mohajirs were given land mostly in the town of Hirabad which belonged to the Hindus. While the population of the people grew with the migration in progress, the then-Government of Pakistan proposed the creation of two more towns, namely Latifabad (in honour of the famous poet of Sindh) and Qasimabad.

Introducation to Sindh

Sindh

Sindh (Sindhī: سنڌ) is one of the four provinces of Pakistan and historically is home to the Sindhis. Different cultural and ethnic groups also reside in Sindh including Urdu-speaking Muslim refugees who migrated to Pakistan from India upon independence as well as the people migrated from other provinces after independence. The neighboring regions of Sindh are Balochistan to the west and north, Punjab to the north, Gujarat and Rajasthan to the southeast and east, and the Arabian Sea to the south. The main languages are Sindhi and Urdu. The Assyrians (as early as the seventh century BCE) knew the region as Sinda. The Persians as Abisind, the Greeks as Sinthus, the Romans as Sindus, the Chinese as Sintow, in Sanskrit, the province was dubbed Sindhu meaning "Ocean" while the Arabs dubbed it Al-Sind.

There are 23 districts in Sindh, Pakistan.
1. Karachi
2. Jamshoro
3. Thatta
4. Badin
5. Tharparkar
6. Umerkotr
7. Mirpur Khas
8. Tando Allahyarr
9. Naushahro Feroze
10. Tando Muhammad Khan
11. Hyderabad
12. Sanghar
13. Khairpur
14. Nawabshah
15. Dadu
16. Qambar Shahdadkot
17. Larkana
18. Matiari
19. Ghotki
20. Shikarpur
21. Jacobabad
22. Sukkur
23. Kashmore