Friday 10 November 2017

هوء سنڌ مدرسه جي راڻي __ شاعري

هوء ڏس منهنجي خوابن جي ساڀياڻي
                             هوء سنڌ مدرسه جي راڻي 
                        هوء سنڌ مدرسه جي راڻي     
وڃي ٿي ڏور ساهن جا سلسلا رڪيو ٿا وڃن
اچــي ٿــي ته دل جي ڌڪ ڌڪ شروع ٿي ٿئي
هــــوء چــــــالاڪ، مرڪــــڻي، مهـــڻـــي ۽ نماڻي
هوء سنڌ مدرسه جي راڻي
هوء سنڌ مدرسه جي راڻي
ڏســـــڻ ۾ صــــــفا گــــــــل جـــــــهــــڙي
مرڪي ته هن جي ڪجي ڳاله  ڪهڙي
هلڻ ۾ ته هن جي ناهي ڪــو ســـــاڻي
هوء سنڌ مدرسه جي راڻي
هوء سنڌ مدرسه جي راڻي
ڏسي ڪو جو ان کي پنهنجو پاڻ ڀلجــو وڃـــــــي
پنهنجي ڳالهين منجهان پاڻ الجــــهـــــيو وڃـــــــي
هن جي وڃڻ کانپوء پڇي يار ڇاهي ڪرڻو هاڻي
هوء سنڌ مدرسه جي راڻي
هوء سنڌ مدرسه جي راڻي
هوء منهنجي خوبن جي ساڀياڻـــــــي

هوء سنڌ مدرسه جي راڻي
هوء سنڌ مدرسه جي راڻي

واجد علي عاجز
سنڌ مدرسته الاسلام يونيورسٽي،ڪراچي

Thursday 26 October 2017

سنڌ ۾ جبري قتل ڪيل نوجوان ۽ عيد

عيد جيڪو خوشي جو تهوار به آهي ته مذهبي ڏڻ به، سڄي دنيا جا مسلمان ان ڏڻ کي وڏي ڌام ڌوم ۽ عقيدت سان ملهائيندا آهن.
ان ڏينهن جي خوشي کي ٻيڻو ڪرڻ لاء ماڻهو ديس توڙي پرديس کان گهر اچي پنهنجي پيارن سان ملهائيندا آهن.
ڪيڏو نه ڏک لڳندو آهي جيڪڏهن ڪو پنهنجي ديس ۾ رهي ڪري به پنهنجي پيارن کان جدا گهاري پر ان کان وڌيڪ ڪيڏو نه ڏکويندڙ هوندو آ، ان جي پيارن لاء..!! جن کي اها به پڪ نه هوندي آهي ته اسان جو پيارو زنده به آهي يا نه، اهو نه ماتم ملهائي سگهندا آهن نه خوشي ڪيڏي نه اذيتناڪ گهڙي هوندي ان ماءُ لاءِ جنهن جو ٻچڙو کيس جدا ڪيو ويو هجي ڪيڏو ان دل جهوريندڙ حالت هوندي ان نينگر جي جنهن جو پيء جدا هجي مان سلام ڪندو آهيان انهن ڀيڻ کي جيڪي پائرن جي امڪاني موت تي به گهٻاريل ناهن ۽ سرتين وچ ۾ سرهيون ٿي چون ٿيون ته ها منهنجو ڀاءُ ڏور ڪنهن ايذيتناڪ سيل ۾ بند آهي ڪيڏو نه بهادر آهي جو اڃان به ڇڪيو ناهي ڀر ان پيءُ جي حالت شايد برداش ڪرڻ جهڙي نه رهندي جنهن کي اها به خبر هجي ته منهنجو ٻچڙو بيگناه ۽ بيڏوه آذاب ڀوڳي رهيو آهي.
هنن جي غلطي فقط اها آهي جو اُهي پنهنجي عشق لاءِ ڪشالا پيا ڪٽين اها عشق جيڪو سندن حق به آهي مان ڪڏهن ڪڏهن سوچيندو آهيان عشق ۾ اهڙي ڪهڙي سگه ۽ لطف آهي جو سقراط زهر جا پيالا پيئڻ کان به نٿو ڪيٻائي.؟ امام حسين سر ڪٽائڻ لاء به تيار آهي ؟ امان نصيبان پنهنجي جوان پٽ جو لاش ڏسي به سرتين کي پنهنجي پٽ جي بهادري جا قصا ٻڌائيندي انهن کان شهادت تي مبارڪون وصول ٿي ڪري.. ادي سائيمه مظفر کي ڀٽائي جو هي شعر چئي موڪلي ٿي ته
ڀڳو آءٌ نه چوان ماريو ته وسان
ڪانڌ منهن ۾ ڌڪڙا سيڪيندي سهان
تان پڻ لڄ مران جي هونس پٽ ۾
ان سچي عشق ۾ ڪيڏي نه سگه آهي جنهن عشق کي هتي گناه سمجهيو وڃي ٿو ئي عاشقن کي چچري ماريو ٿو وڃي.قتل ڪندڙ ڪهڙي مٺي جا ٺهيل آهن جن کي ذاڪر جي الهڙ جواني جو به احساس نٿو جن کي استاد محمد راهمون جي ڪمزور ۽ ڪراڙي جسم تي به قياس نه آيو مظفر کي ماريندي سندن آڪاش ۽ حنا جي يتيمي تي به رحم نه آهيو شايد هنن جي روه تي بي رحمي جون کلون ڇڙهيل آهن.
پر آخر انهن قاتلن کي ڪو قاتل چوڻ لاءِ ڪير به تيار ڇو ناهي؟ اگر انهن کي قانون کان مٿاهوان قتل ڪرڻ جي عجازت ئي ڏني وئي آهي ته پوء هي ڪورٽن جا ڪمرا چو اڏايا ويا آهن..؟؟ ڇو جهموريت جو ڪوڙو راڳ ڳايو پيو وڃي..؟؟
اهي حڪمرانو اسان کي 1943 ۾ ڏيکاريل پاڪستان ڏيو اسان کي پراڻي سنڌ موٽائي ڏيو جنهن ۾ حنا ۽ آڪاش کي يتيمي جو درد نه سهڻو پوي جتي مظفر کي ڊرل مشينن جي سوراخ سان نه ماريو وڃي جتي صاحب کي گوليون نه هڻي سگهي

Wednesday 13 September 2017

ساروڻيون


اهي ڏينهن هئا جڏهن ڀئو فقط استاد کان ئي ٿيندو هو ۽ دنيا کان لاپرواه ۽ذهن سوچن کان خالي ۽ خوشين سان ڀريل هوندو هو دل ۽ دماخ ننڍڙا ضرور هيا پر هنن ۾ ڪائنات جيترو پيار ڀريل هوندو هو.
جڏهن چار دوست گڏجندا هئاسين ته ايئن لڳندو هو ته اسان ئي دنيا جا طاقتور شخص آهيون ۽ اسان گڏجي دنيا به فتح ڪري سگهون ٿا ڪچهرين جا سلسلا ايڏا ته تويل هوندا هئا جو شام جو نه چاهيندي به ڪا نه ڪا ڳاله اڌ ۾ ڇڏي گهر وڃڻو پوندو هو،
جڏهن رسڻ ۽ پرچڻ ۾ فقط ڪجه ئي پل لڳندا هيا ايئن محسوس ٿيندو هو ته اسان هڪ ئي وجود جا حصا آهيون جڏهن مطلبي لفظ جي مفهوم جي خبر به نه هوندي هئي حقيقت ته وقت وڏو استاد آهي هن ته آهستا آهستا تجربن مان ئي مطلبي لفظ جو مفهوم سمجهائي ڇڏيو اسان جون سوچون به اسان جيان ئي ننڍيون هيون فقط ٻه وکون گڏ هلندڙ کي به پڪو ۽ سچو دوست سمجهي ويهندا هئاسين
وڏا ٿياسين ته دوست کي ئي زندگي جو انمول تحفو سمجهڻ لڳاسين وڌ کان وڌ دوست به ڪياسين اهو ٻئي ڳاله آهي ته انهن کي سڃاڻڻ ۾ غلطي ڪري ويٺاسين اسان کي سڀ اسان جيان ئي لڳندا هئا پر حقيقت ايئن نه هئي
جڏهن مسيت وارو ملو اسان کي جنت ۽ دوزخ جا قصا ٻڌائيندو هو ته اسان لاءَ دوزخ جي خوف جي نصبت جنت جو دلاسو وڌيڪ اثر ڪندڙ نه هوندو هو ڇو ته اسان کي ته اها به ڪل نه هوندي هئي ته جنت ۾ حورن ڪهڙن ڪمن لاءَ ڏنيون وينديون
اسان نماز دوزخ جي خوف مان پڙهندا هئاسين پر ڪڏهن ڪڏهن ته ڳوٺ جي ڪتن جو خوف دوزخ جي خوف کان وڌيڪ ٿيندو هو ۽ هنن جي خوف مان اسان مسيت ڏانهن نه ويندا هئاسين.....
اڳتي هلي وقت ڪيترا ئي ڪوڙ ۽ سچ اوگهاڙا ڪيا ۽ اسان منجه به ڪوڙ ۽ سچ پرکڻ جي سگهه آئي تڏهن اهو به سمجهيوسين ته سچا ۽ پڪا دوست ڪيئن هوندا آهن ۽ منافق ۽ ملطبي سنگت جي به خبر پئي
وقت سان گڏ اهو به تجربو مليو ته منافق دوست هميشه سچي هجڻ جا دليل پيش هندو رهي ٿو ۽ سچو دوست ڪڏهن به اها دعوا نه ڪندو آهي ته هو ڪيترو سچو آهي پر وقت اهو ظاهر ڪري ڇڏيندو آهي ته ڪير ڪيترو سچو آهي.
اسڪول جا ڏينهنڙا اها ته پنهنجي دنيا ئي الڳ هوندي هئي تڏهن اڃان زندگي سنجيدگين طرف نه وڌي هئي ۽ اسان اڃان دنيا جي لاهن ۽ چاڙهن کان لاپرواه هياسين جڏهن اسڪول کان موٽندي 2 ڪلوميٽر دوستن سان گڏ پنڌ ڪنداهئاسين ته ويجهو پهچڻ تي اڃان به دل چاهيندي هئي ته پنڌ اڃان به نه کٽي ۽ اسان پنهنجي پيارن سان اڃان ڪجه گهڙيون گڏ هلون.
اسڪول ۾ جڏهن بڪ چيڪ ڪرائڻ جو ڏينهن ويجهو ايندو هو ۽ ڪنهن دوست جو بڪ پورو نه هوندو هو ته اسان رات جي ٻارنهن ٻارنهن بجن تائين جاڳي به پنهنجي يار جو بڪ پورو ڪنداهئاسين اسان پنهنجي بڪ ۾ ته هڪ باب راهائي ڇڏيندا هئاسين پر دوست جو بڪ بلڪل پورو ڪندا هئاسين
جڏهن ڪو وڏو اسان جي خوش ۽ لاپروه زندگي ڏسي  اهو سبق ڏيندو هو ته اهو وقت اٿو گذاري وٺو جيڪي ڪجه ڪرڻو اٿو سو ڪري وٺو. تڏهن اسان هن تي طنز ڪندي اهو چوندا هئاسين هي مڙئي حوال ڪندا آهن اسان کي ڇا ٿيئڻو آهي پر وقت سيکاريو ته اهي سچ چوندا هئا واقعي ئي وقت ته اهو هيو جڏهن اسان زندگي جيئندا هئاسين هاڻي ته اسان کي زندگي گهلڻي پوي ٿي
ڪاليج جا پهريان ڏينهن.................. اوپرائپ........... اڪيلائي..... ڇو ته اسڪول جي سڀني دوستن مان ڪو به ساڻ نه هو
پوء هيڪلايون ختم ٿيون بي انتحا نوان دوست مليا پر هاڻي زندگي سنجيدگين طرف گيلهڻ لڳي هئي ڪيترائي ڪلاس بي وجا سوچيندي سوچيندي گذري ويندا هئا
فسٽ اييئر گذريو پريڪٽيل ڏيئڻ جو ڏينهن هو ڪنهن بئنچ ته ويهي دوست جو اڌ لکيل پرڪٽيڪل لکندا ويٺا هئاسين ته منهنجي فون تي ڪال آئي منهنجي فون ان وقت منهنجي بي انتحا ويجهي دوست وٺ هئي جنهن بنا پڇڻ جي نئن نمبر تان ايندڙ ڪال کنئي...........
هلو هلو هلو.............
خاموشي،،،،،،،،،،،،
دوست موبائيل مونڏانهن وڌائي مان ڳالهايو
هلو هلو
ٻي طرف کان ڪوئل جهڙو آوار هن منهنجي نالي ۽ پنهنجي نالي جو شارٽ ڪٽ گڏ ٻڌايو
مان سمجهي ويس هوء ڪير هئي  
مان ان ڏينهن گهڻي ڪم ڪرڻ باوجود ٿڪيل نه هيس ۽ تمام گهڻو خوش هيس....
مسيج.........ڪالون.......گفٽ هن لڳاتار رابطا جاري رکيا پر مان کيس هر وقت اگنور ڪندو رهيس ڇو ته مون هن کي اها حقيقت ٻڌائي ڇڏي هئي ته مان سندس پيار نالي ڪو به فريب ڪرڻ نٿو چاهيان
پوء به هن روايت مطابق ڪال مسيج ڪندي رهي........هر ڪال مسيج ۾ شيڪايتون......
خير وقت گهڻو ڪجه سيکاريو  اهو به ته اسان کي ڪنهن سان به شيڪايت ڪرڻ جو حق ناهي ڪو به پاپند ناهي ته اهو اسان سان سٺو رويو رکي سواء، ماءُ پيء ۽ ڀاء ڀيئڻن جي.......
انهن کان سواء اگر ڪو اوهان سان سٺو رويو رکي ٿو  ته يقينن اهي اوهان مان ڪجه مطلب رکندا آهن .....


                                    واجد

Friday 16 June 2017

Shah Abdul Latif

Shah Abdul Latif, a great scholar, saint and spiritual poet, was born in Hala Haveli near the Khatiyan village of Hyderabad District, Sindh in 1689. His ancestral roots lay in Afghanistan. It is said that the Shah’s father, Syed Habib Shah, had migrated from Matyaru, his ancestral home in Afghanistan to Bhainpur in Sindh, in order to gain spiritual contact with Bilawal, a local pious man.

Abdul Latif received his early education from a Madrasa run by Akhund Noor M. Bhatti. He was proficient in the knowledge of Quran and the traditions. He always carried with him copies of the Quran, Masnavi Maulana Room, and Risalo of his great grand father Shah Abdul Karim of Burli. The poet excelled in the Sindhi language. He was also proficient in the Persian, Sanskrit, Saraiki, Urdu and Baluchi languages.

Shah was a missionary and believed in practical learning. It is through his journeys that he acquired the background for most of his poems. He denounced extravagance, injustice and exploitation in all forms and at all levels, and praised simplicity and hospitality. His spiritual and mystic poetry carries a message of love and universality of the human race.

In 1713, the Sufi poet married Bibi Saidha Begum. It was a love marriage. His wife died at an early age, before she could have any children. Shah never married again.

In 1742, Shah Abdul Latif decided to settle in Bhit, meaning “The Sandy Mound”. Having a great passion for music, one day he ordered the musicians to play music. They played continuously for three days. When they stopped playing from pure exhaustion, they found the poet dead. He died in 1752, and is buried in Bhit. A mausoleum was later constructed there.

Before his death, fearing that people might ignore his poetry, he destroyed all his writings by throwing them in the Kiran Lake. But at the request of one of his disciples, the sufi poet asked his servant, Mai Naimat, who had memorized most of his verses, to rewrite them. The message was duly recorded and compiled. A copy of the compilation known as “Ganj” was retained at the mausoleum. The original copy disappeared sometime in 1854. It was in 1866, 114 years after the poet’s death, that Ernest Trumpp, a German scholar who knew Sindhi as well as many other languages, compiled “Risalo”, a complete collection of Shah Abdul Latif’s poetry, along with two other Sindhi scholars.

Shah Abdul Latif Bhitai is always remembered for his great poetry with love and reverence

The Disciples of the Saint – Biography Sain Kanwarram

The Disciples of the Saint – Biography Sain Kanwarram
The Disciples of the Saint – Biography Sain Kanwarram
The Disciples of the Saint – Biography Sain Kanwarram
DR. S. K. PUNSHI


Kanwarram like Gadge Baba never made any formal disciples or named anybody to get the Gaddi (the nomination as his heir or spiritual heir). Somebody asked him who after you? Name some of your heir. Even somebody asked him about his son Bhai Pesuram to succeed after his death. He unhesitatingly replied- “it is Saint Satramdas’s garden, I am just a Mali (Gardener). I am a slave at the door of my Master! So how does the question of successor arise? I am not concerned with my son or anybody after my death.” Few of the people who had lot of faith in Saint Kanwarram they made him Guru on their own with their inner heart’s direction and full dedication and they got blessings and grace. People like Bhai Ratanram who served Kanwarram day and night like a servant thus got the highest grace. Being around all the time with the Saint, serving like Hanuman who served Rama, thus got the vibrations of grace from the Saint automatically and became one with the Master. It is not the man of letters like a doctor, lawyer or engineer or a rich man receives the grace, but it is the real unlettered, so called rustic, but brim with faith and Shradha gets the grace. It is the poor and meek, humble and soft whom God and Guru love more because they have no ego. They are just at the mercy of Lord. A beautiful story is reminded here, when Lord Rama wanted to cross the sea to conquer Lanka and kill Ravana and get back Sita – the divine concert of Lord Rama. As we know Hanuman is the greatest disciple of Lord Rama, so naturally Hanuman with his army of monkeys started building the bridge with stones. The squirrels started there little work by filling the small cracks with small chips of stones. When Hanuman saw this he admonished the small creature like squirrels – how the hell you people can make bridge the small creatures? The squirrels got embarrassed and wept. They decided to meet Rama and went to narrate the story. Rama was God – incarnate, he could understand the crux of the matter – he is suffering from ‘Ahankar’ (Ego). Rama called Hanuman. Hanuman came with due Pranams (Prostrations), he sat at the Holy feet of Lord Rama. Lord Rama scolded Hanuman – “you are powerful and mighty, no doubt – you are building the bridge for me to cross over but you are neglecting the small work of these small creatures that are also doing my work, Rama’s work. However small it may be, actually they are helping you in making the bridge ‘pacca’ (Hard) by filling the cracks. So you are suffering from ego. I prefer the small work of these small, tiny creatures than your work full of ego.” Hanuman wept and apologized Lord Rama and Rama in turn asked Hanuman to apologize squirrels, let all should work together as it is God’s work and all creatures of God are small or big. The moral value of the story is that everybody should work sincerely, as God’s work without thinking small or big or having any type of ego. The rich and fabulist people give lacs of Rupees in charity for the good work and noble causes but they put their names on the institutions, they get the reward of their charity in this world as they get name and fame. The God likes the charity of the poor, of a few coins, earned with physical labor and truthfulness with toil and moil. Lord Krishna ate the grams of his childhood friend poor Sudama with great love and affection. Lord Rama ate the Berries of Bhilani with love and reverence.


“He who offers me a leaf, a flower, water I accept it, if given with Sharma (devotion)”.


– Gita


It is said that Saint Kanwarram had graced Diwan Karamchand Ahuja (Baba of Indore) – the spiritual Guru and guide of author. Diwan Karamchand was a staunch devotee of Saint Kanwarram. It is said when Diwan Karamchand was seriously ill at Jarwar – the birth place of Saint Kanwarram, Saint Kanwar worked miracle for him and got him revived from the clutches of death. Diwan Karamchand lived a long life of 99 years. Two years back, he left his mortal coil and left for the heavenly abode, the abode of Kanwar and Krishna. He lived as a house holder and true Braham Gyani, perfect with divine knowledge. He was drenched with the love of Guru and God. He was a God intoxicated man. He used to go into Samadhi – spiritual trance many a times. He lived aloof and secluded. He believed the words of Christ – ‘First seek the Kingdom of God and everything else will be added unto it’. He used to preach to me as follows: my son, keep the following points in mind, mediate and work sincerely and truthfully:-


1. Shama and Dama 2. Uprati – not thinking about sensory objects 3. Titiksha – without feeling of hatres or anger 4. Shradha – faith 5. Samadhana – constant practice to hold mind on God 6. Mumukshutava – intense desire to be free 7. Nirvikalpa Samadhi – face to face with the God Saint Karamchand lived a very simple and fully renunciated life. He stressed on silence. Silence your thoughts. He said ask yourself who am I? This external body consciousness’, should vanish and internal spiritual – I – consciousness should reveal. That is the self realization. I quote hear from Dnyanneshwar – “My speech has silenced my silence. This action is like drawing a picture on water. Self realization has deepened into the nectar of self revelation there is nothing more to know than that has been told in Upnishdas.”


– Amrut Anubhaza


Baba Hardasram – so called “Godriwala Baba” or “Baba of Jalgaon” followed the foot steps of his Guru Saint Kanwarram. He served the community, the poor, blind and crippled. He has an Ashram at Jalgaon, Maharashtra. Three years back he dropped his mortal cage. Saints never die; they live by their teachings and the perfume, the name and fame they leave by their selfless service to the community. There is a beautiful Samadhi of Baba Hardasram situated at Kanwar Nagar, Jalgaon. Bhai Gobindram, Nagpur also followed the teachings of Saint Kanwarram. He established a big Dharmashala named Saint Satramdas Dharamshala at Jaripatka, Nagpur. He built Narishala, home for the crippled aged and a hospital at Nagpur. He died last year at Jaripatka colony. Nagpur Minicipal Corporation has given Jaripatka as Govind Nagar to perpetuate the memory of Saint Govindram. Saint Kashiram was a great devotee of Saint Kanwarram. He was a house holder, did ‘Ramasimran’ and served the poor and needy, the animals and birds. He was married to daughter’s daughter of Sai Sabhagchand, the elder brother of Saint Satramdas – Guru of Saint Kanwarram. He had many spiritual experiences. He even worked miracles but remained hidden without pomp and show. Other devotees of Saint Kanwarram were Bhai Khemchand Jethwani, Bhai Manghir, Bhai Sital and so many. May the blessings of Saint Kanwarram and Lord Krishna be showered upon us all.


“Where is Krishna, the Lord of Yoga, wherever is Partha, the weilder of the blow, there are prosperity, victory, expansion and such is my conviction.”


Om ! Peace ! Peace ! Peace be to all !

SINDHI SAKAFAT

Sindh is one of the four provinces in Pakistan located at the Southern border. The province of Sindh has been named after the famous River Indus. In Sanskrit, the province was dubbed Sindhu meaning an ocean. Around 3000 B.C, Dravidian cultures urbanized and gave rise to the Indus Valley Civilization. According to the Historians, Indus Valley Civilization declined due to the natural disasters such as floods but the invasions of Indo- Arians caused the sudden collapse of it. In the recent history, Sindh was conquered by the British in 1843. Sindh province remained the part of British India until 1947 when it was made one of the provinces of Pakistan.

Language

Sindhi language evolved over a period of 2400 years. The language of the people of Sindh, after coming in contact with the Aryan, became Indo-Aryan (Prakrit). Sindhi language, therefore, has a solid base of Prakrit as well as Sanskrit, the language of India, with vocabulary from Arabic, Persian, and some Dravidian – descendants from Mediterranean sub-continent. Initially, Sindhi had close contacts with Arabic- speaking Muslims. Therefore the language adopted many of the Arabic words.
Sindhi language is an ancient language spoken in Pakistan and many other parts of the world. It is an Indo-Aryan language spoken by approximately 41 million people in Pakistan, and 12 million people in India; it is the second most spoken language of Pakistan, mostly spoken in the Sindh province. It is a recognized official language in Pakistan, and also an official language in India. Government of Pakistan issues National Identity Cards to its citizens only in two languages; Sindhi and Urdu.
Sindhi language is also greatly influenced by Sanskrit and about 70% of the words in Sindhi are of Sanskrit origin. Sindhi is a very rich language with a vast vocabulary; this has made it a favorite of many writers and so a lot of literature and poetry has been written in Sindhi. It has been the inspiration for Sindhi art, music, literature, culture and the way of life. The language can be written using the Devanagri or Arabic script
Festivals
The people of Sind love their religion and the two festivals of Eid-ul-Adha and Eid-ul-Fitr are celebrated with zeal and enthusiasm. Different domestic festivals are arranged by the local people to provide people with new things they buy on Eid’s occasion. On different occasions, the Folk dance of Bhagat is also performed by professionals to entertain the visiting people. Hence, a Sindhi Cultural Festival is a compound of folk dances, music and cheap entertainment for local people.
Lifestyle
People of Sindh are more inclined towards an agricultural based lifestyle. The fertile Indus Plains provide a valuable source of income for the local people who practice farming on these lands. Inland fishing is also practiced along the Indus River in Upper Sind providing further opportunities for local people. Itinerant way of lifestyle is commonly seen in the desertic regions of Thar where people move from place to place in search for drinking water sources along with their animals.

Arts and Music
Sindhi society is dominated by great Sufis, the mystics and the martyrs. It has always been the land of peace, love, romance, and great cultural and artistic values. There were the great theologians of the Naqsh bandi order in Thatta who translated the fundamentals of the religion of Islam into their mother tongue. There were the great Sufi (mystic) poets like Shah Abdul Latif Bhitai who was the cherisher of truth and spent all his life in its propagation, pursuit and quest. Bhitai was also an excellent musician. He invented a new type of musical instrument, Tambura (drone instrument), which till today, is a primary source of music in rural Sindh. The beauty of Shah’s verses is enhanced by his blending of traditional Indian rag with the Sindhi folk songs and music.

Cultural character
The ancient Sindhi civilization was the place, where the aesthetic utilization of leisure was freely indulged. There has been evidence, that the excavations of sites dating back to 3000 B.C. (all over Sindh) is also true, around 1200 years ago when Jaina Dakshiniya Chihna (778 A.D.) described the distinguished features of Sindhi’s in this way: “Elegant, with a lovely, soft and slow gait, they are fond of the art of harvas (that is, songs, music and dancing) and full affection towards their country.” Sindhi’s celebrate Sindh Cultural day worldwide on 6th December by wearing Ajrak & Sindhi Topi on 

NOTE: Please ignore mistake because this is not my artical

Friday 2 June 2017

“Student of Jarwar want to library……”

“Student of Jarwar want to library……”

Jarwar is the small but most popular city in the district ghotki, Sindh. Jarwar also know in the subcontinent as the birth place (janam bhomi) of great soofi saint bhaghat kanwar ram.
There are about nineteen thousands population in the area of this small city and 5  high schools and about 40 primary and secondary school are there and about one thousands student studying here but not have any place for group study that’s why student are involved in many unethical activities.
Many poor students belong to remote villages of jarwar and they come from the distance of about 10 kilometers by foot but when student see the damaged system of education many student were involved in unethical activities and other social evils.
Kindly we are appeal to education minister, security of education and culture deportment and we also appeal to civil society and PMA, MNA of this area to help us for establishing library.

Wajid Gabol
SMI University
Karachi. 
CINC: 45104-4559086-1
Phone # 0304-8849600