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It has become clear now that, far from being the lone poet of Sind, or the lone vocalist of his clip, Shah was merely one -- albeit the greatest of a battalion of poets who formed a 'nest of singing birds ' in the seventeenth and 18th centuries. Shah was the finest flower in a garden of poesy. His poesy is non that of a innovator, it is the poesy of fulfilment ; it is non the poesy of experimentation or invention, it is the poesy of gracious blessing. Nor is it right to name him the last of the traditional or mediaeval poets in Sindhi, as some have tried to do out ; Shah is no Milton, the last of the Elizabethans ' . It is well-known that Shah looked upon Sachal as his religious replacement. And there were others besides Sachal to maintain up the tradition of Shah. Shah did for Sindhi linguistic communication and literature¬ and the Sindhi people-what other universe poets have done for their ain linguistic communication and state in their ain peculiar way¬ Hafiz for the Persian Lyric, Dante for the ' celebrated slang ' of Italy, and Tulsidas for Hindi linguistic communication and literature.

Another misconception about Shah requires a more elaborate exposure, because it is more relentless. It is to handle Shah as strictly a poet of Islam, composing for the Muslims, and in the sanctioned Islamic: manner. Were Shah truly an Islamic poet, pure and simple, he would non hold made the entreaty he has made to the Hindu head and sentiment. The Sindhi-Hindus, forced by Muslim dogmatism to discontinue Sind, still turn to Shah-Jo ¬Risalo as to a Bible, and with nostalgic sentiment. This would be impossible if Shah were a poet of Islam, and non a loyal Sindhi and basically Indian poet, to the full in line with other Indian poets. That Shah was by birth, upbringing and lineage, a Muslim, and that he conformed to the dogmas of his religion, can non be gainsaid. Shah had any sum of fear for the Prophet, and esteem and fondness for his son-in-law, Ali, and Ali 's boy martyred in Kerbela. But he was non a dogmatist Muslim, edge by a tenet or ritual. Some of his most celebrated lines are:

There is a fable that when they asked Shah whether he was a Sunni Muslim or a Shia, he said he was neither, he was in ¬between. And when person said: There is nil in¬ between ' , he said, Then I am Nothing. ' Moslem authors have shed rather gratuitous ink to discourse what sort of Sufi he was: did he belong to the Qadiri order, or the Chishti order? He had something which neither of the Orders had, and no don of either of these Orders could claim to hold initiated him into Sufism. So person asks, was he so of the Uwesi type of Sufi, a adult male who has non had a don or Murshid? No defi¬nite answer is possible. A adult male who could wear the attire of Hindu Jogis, wander with them for old ages, make pilgrim's journeies to Hingla, Dwarka and other sacred topographic points of the Hindus, a adult male who broke, without the slightest remorse, the Islamic injunction against Samaa or Dance-music, and died savoring the pleasance of that Dance-music, a adult male who went out of his manner, in that epoch of Kalhora dogmatism, to draw out from a crowd of overzealous Muslims a hapless Hindu whom they were continuing to change over forcibly to Islam, could barely be regarded as a Muslim, pure and simple. It is notable that one of the changeless and beloved friends of Shah was Madan, a Hindu, and the two instrumentalists who comforted his psyche, Atal and Chanchal, were besides Hindus. If, in Sur Kalyan he referred to Prohpet Mahomed as the Karni or the ' Cause ' of creative activity, or elsewhere he imagined the rain cloud wafting across Islamic lands and she Iding thankful showers over the Tomb of the Prophet, or if he quoted or referred to the poetries of the Koran in more than a 100 topographic points in the Risalo, it merely shows his religion and poetic excitement and his apprehension of the audi¬ence to whom he was turn toing his poesy. It does non demo propagandist ardor or bigotry. Were everything that he wrote to die and merely one or two Tyres like Sur Ramkali to last, there would be no trouble in showing that Shah had affinity with Hindus and their faith. G. M. Syed, in his thoughtful book, Paigham-e-Latif or Message of Latif, has drawn a comparing between a poet of Pan-Islamism, or an basically Islamic poet like Iqbal, and a loyal and nationalist poet like Shah. When Shah was praying to God to lavish plentifulness and prosperity upon Sind, in lines dear to every Sindhi, he was doubtless visualizing Sind as an built-in portion of Hind.

One point which the observers and critics of Shah and his poesy have clean missed is that Shah should be regarded non as the voice and translator of the attenuated Sind we know, but the poet of that Greater Sind which extended anciently to Kashmir and Kanoj, to Makran and Saurashtra, Jaisalmer and Barmer. On any other premise, the ' narratives ' of Shah would hold no proper significance, and his rovings would be without an purpose and intent. Plot the utmost points reached by Shah in his rovings on a map of the Indian Sub-Conti¬nent and that would demo the confines of the Greater Sind of which Shah American ginseng in his Surs.

It is possible to do excessively much of the mysterious and sufistic ele¬ment in Shah 's poesy, and to by-pass another predominant motive or component in his 'poetry-c-his Sindhiyat or the curious Sindhi-ness of his poesy which is to be found in no other Sindhi poet or author. This Sindhiyat is of class one of the earliest and most fragrant of the several flowers in the Indian Garland of Poetry and Philosophy. The two chief facets in Shah 's poesy which deserve elaborate intervention are his mysticism and Sindhiuat, Fitly has he been called the Sage of Mihran ( or the Sindhu ) , where Mihran or the Sindhu is merely the longest of the Indian rivers. The two most of import pigments in Shah 's poesy and his mental makeup are that he was a God-intoxi¬cated Soul and that he was the Voice of Sind. His being a Muslim does non count so really much.

It is besides deserving nil that excluding one Muslim, viz. Mirza Kalich Beg, the writer of a life of Shah in Sindhi, and a Lexicon on Shah, about all the editors, biographers, critics and observers on Shah upto the separation of Sind from the Bombay Presidency 11937 ) , nay upto the Partition of India ( 1947 ) were non-Muslims Dr. Ernest Trumpp was the first to convey out an edition of the Risalo ( 1866 ) , and Dr. H. T. Sorley was the first to compose in English a book on the life and times of Shah and trans¬late rather a representative ball of Ids verse forms ( Shah Abdul Latif of Bhit 1940 ) . Sir Bartle Frere 's manuscript on Shah has 1101 been published nor Mir Abdul Husain 's manuscript, alluded to by some authors. Apart from these names, about all other names of earnest workers in Shah 's vinery in the British government, have been Hindu names. Dayararn Gidurnal, Judge, wrote on Shah under the pen name of Sigma in his Something about Sind ( 1882 ) ; garnering from reliable beginnings anecdotes about Shah, Lilararn ( Singing ) Watanmal, another Judge, wrote a shoed life of the poet ( 1890 ) ; educationist Tarachand Showkiram, brought out an edition of Shah, under Government auspices in 1900 ; Lalchand An~rdinornal wrote three Sindhi a booklet all Shaha no Shah ' the first decennary of the present century. Jethrnal Parsram wrote Narratives from Shah and treated of Shah in his Sufis and usiics of Sind in the 2nd decennary ; Bherumal Mahirchand produced his Latifi-Sair in 1928 giving a study of the Travels of ah, Naraindas Bhambhani wrote in Sindhi a book on the The Heroines of Shah, Professors T. L. Vaswani, M. M. Gidwani and the present author wrote magazine articles and booklets on Shah, and above all, Dr. H. M. Gurbaxani brought out three volumes of Shah-J o-Risalo ( from 1923 on¬wards ) with his consummate Introduction on Shah ( Muqadamah Latifi ) which will ever stay a landmark in Sindhi literature. The two Muslim names of authors on Shah in the British period are those of Md Sidik Mernon, author in Sindhi of a History of Sindhi literature in the 3rd decennary of 20th century in which he had perforce to happen the greatest infinite for Shah, `` and Dr. U. M. Daudpota, the favorite student of Dr. H. M. Gur¬baxani, and his helper in the readying of his monumental work.

After the Partition of India, the Pakistani Sindhis have done more systematic work on Shah and his Risalo than their Hindu opposite numbers in India. Equally long as Sind was a separate State, in Pakistan, the Government of Sind did much to finance research and scholarship on Shah, and endowed a cultural Centre at Bhit, the topographic point of Shah. The Muslim bookman who deserves congratulations for redacting the Surs of Shah left unedited by Dr. Gurbaxani was GhulamMd. Shahwani, who brought out a complete edition of the Risalo with Introduction and Notes in 1950, following purely in the footfalls of Dr. Gurbaxani. Muslim bookmans, whose names deserve reference for work done on Shah. are those of Md. Ibrahim Joyo, editor Mihran, Nabibux Baloch, Head of Sindhi Studies in Sind University, Pir Hasarnuddin Rashdi ( author of a booklet in Urdu on Sindhi Adab or literature ) , Lutfullah Badvi ( writer of a History of Sindhi Poetry in three volumes ) , and Taj Md. Agha ( author of Aks-e-Latif 1951, Shah 's life in Urdu ) . Particular reference must be made of Ayaz, most eminent of life Sindhi poets and transcriber in Urdu of the Risa! O, Din Mohamed Wafai, writer of Luti-ai-Lau ] ( 1951 ) possibly the most clear book produced in Pakistan ( in Sindhi ) on Shah. Ghulam Murtaza Syed, writer of a superb analysis of Shah 's Thought and Mentality ( Paigham-e-Latif ) , and above all of that gracious twosome, Imdad Kazi ( most recent editor of the Risaloi, and Mrs. Elsa Kazi, poet and transcriber of Shah 's wordss. The figure of Muslims composing on Yadgar-e-Latif or Tributes and Homage to Shah in booklets and magazines is merely host: the Mihran every bit good Nai Sind, and Goth Sudhar, with their one-year particular Shah issues, can non be ignored by anyone who loves Shah.

In Bharat, that is India, there are three post-Partition authors on Shah whose names deserve particular reference. Kalyan Advani has done solid work on Shah by footnoting all the Surs of Shah in a deluxe one-volume publication which it is a pleasance to read and manage. His book on Shah is a must ' for every pupil of Shah. Fatehchand Vaswani 's Choices from Shah, with scholarly chapters of } assorted facets of Shah 's personality and poesy, are interesting and informative. Ram Ranjwani, in his ( Sindhi ) Seven Stories from Shah, has dramatised some of the best Tyre in Shah with chapters on folklore, to which the present author has furnished an Introduction on Shah 's function as the voice or translator of Sind.

Shah Abdul Latif, the greatest of Sindhi poets, was born in 1689, in a Syed household, his male parent Shah Habibulah being-one of the well-known holy work forces of his clip. Harmonizing to Tuhlat¬al-kiram Shah Habib was frequently plunged in speculation so that he sometimes did non cognize what was go oning around him. He would non acknowledge his ain boy at times, so abstracted he was in his devotednesss. But he seems to hold been a stamp and loving parent. There is a well-known narrative that Shah Habib was one time startled to happen his darling boy about buried to the cervix in the bark of a tree, or in a sand-dune in which he lay in speculation, and thought that he was no more in the land of the life. He exclaimed in fear:

Actually, the male parent gave up the breath before his boy reached his bedside. The male parent died merely seven old ages before his boy ( in 1745 ) , some say that he died ten old ages before. It has been acknowledged by Shah 's biographers that if anyone could claim to be Shah 's usher in the religious sphere it was his male parent. Long before Shah was born it had been told to his male parent that his boy, Latif ' would be a 'Kutb ' or 'Pole Star ' of his epoch. So he called his first-born as Latif but the kid shortly died, and he named the 2nd boy, excessively, as Latif. Shah Abdul Latif died without offspring, and his lone brother ( truly step brother ) Jamal, succeeded to the gadi, and Jamal 's posterities still enjoy that gadi.

Shah Latif 's male parent was harmonizing to tradition, a holy adult male, but his great-grandfather, Shah Karim of Bulri, was a much more celebrated and august personage. Shah Karim 's sanctity was such as has eclipsed his really echt claim to being a Poet and allow some supporters think of him merely as a holy adult male. Actually, Shah Karim is the greatest poet in Sindhi before his great¬grandson came on the scene, and the model ( Hindi Doha ) of his hundred or so poetries, and their content ( Sindhi folklore and Sufism ) , have been adopted in Shah 's poesy, and Karim 's corn¬positions intermingled with those of Shah. Shah Latif had non to undergo that subject of extreme poorness which his great-¬grandfather had to, nor to confront the ordeals which his ascendant did. Shah Karim was from the first inclined to a life of monas¬ticism and celibacy, and he had to contract a matrimony because he could non really good state • nay ' to his seniors. There was nil of that other-worldliness in Shah Latif who was through '' , out life a normal, healthy adult male, free from sensualness and greed. but as willing and able to bask friendly relationship, love, and societal intercourse as any other adult male. And Shah Latif had non to keep the Big Dipper and face famishment as his distinguished forebear had to. There is nil to demo that Shah Karim undertook long journeys, and sojourned into distant lands, like Shah Latif. Shah Karim 's life was secluded. Shah Latif 's life was unfastened and a Centre of attractive force for akin liquors. Shah Karim knew non princes nor their tribunals, but Shah Latif. if he did non go a high judicial officer like Qazi Qazan, the first reliable Sindhi poet, enjoyed the regard and respect of the Kalhora swayers of the land and kingpins like Makhdurns, even though he might foremost hold awakened their green-eyed monster and anger. The most celebrated of the Kalhora swayers, Ghulam Shah Kalhora, was born to Kalhora Noor Mahomed because of the approval of Shah Latif. And this Kalhora Noor Mahomed really tested Shah 's strength of head and self restraint by go forthing him entirely with a bevy of maidens, good to. look at but non really peculiar in their ethical motives, And when Shah disdained their appeals and trickeries, the Kalhora swayer twitted him about his Puritanism, to run into with a answer ; the last line of which has become current in the Sindhi linguistic communication:

Those who had the elixir of life are dead and gone. There was something in Shah Latif 's brave and gracious en¬counter with the princes and autocrats of his clip which recalls the Prophet and Ali, the ' Lion of Islam ' , from whom he was lineally descended. There was-in him something every bit good, of his tactful ascendant, Syed. Haider, 13th in acclivity from Shah Latif-who secured the good will of vanquisher Tamerlane witn a banquet and a present of one rupee for every adult male in Tamerlane 's ground forces, and laid the foundation of his household 's lucks. Syed Haider came from Herat in Afghanistan in 1398, and settled in Sind at Matiari ( Mutalwi ) . He had a married woman in Herat and another in Sind who besides belonged to a Syed household. His Sindhi boy, Mir Ali, after he grew up, proceeded to Herat and successfully claimed a portion of his patrimony from his step-brothers. He returned to Sind and became the primogenitor of two Syed lines: the Sharafpotas and Mirapotas. Shah Latif belonged to the Sharafpotas.

The great-grandfather of Shah Latif migrated from Matiari to Bulri and is now knows the sage of BuirL His boy i.e. , the gramps of Shah Latif died in an brush with dakoits to help a widow who had b en robbed. When he died, the household was ensconced once more in Matiari from where the male parent of Shah Latif migrated for a clip to the small town of Bhaipur in Hala Taluka and finally to Kotri Mogul in the same Taluka. Shah Latif, several old ages afterwards, left Kotr I to happen a new topographic point, Bhit, ( literally a sand-dune ) four or five stat mis off from ( the now desolate ) Kotri Mogul. Bhit is now celebrated in Sindhi annals, for every Sindhi has heard of Shah Abdul Latif of Bhit, and Bhit has become the most celebrated cultural Centre in Sind. The birth of Shah Latif took topographic point in Bhaipur, and his early old ages were spent in Kotri.

The childhood of Shah Latif was spent in a household celebrated for coevalss for piousness, devotedness and societal service. And he kept to these traditions, adding to the household traits the traits of love of music, and mildness towards work forces and birds and animals. In an age of cruel and adept hunters he refused to run hapless animate beings, and preferred the company of male childs who could express soul-stirring strains and awaken in him speculation and love of purdah. Shah Latif was non a hunter but he was a sports¬man all right, and he showed his command of archery when he managed to wing an pointer through the fingers of Mirza Mogul Beg, a grandee of his small town, Kotri, and do a hole in his talisman, without aching the Beg in the slightest. As is usual, there are several anecdotes about the fantastic marks perceptible in the kid Latif which were declarative of his hereafter illustriousness. Maulvi Din Md. Wafai refers to two flowers presented to the kid Shah by a god-intoxicated fakeer, Watai, of Tatta, which truly blonged to Khwaja Khizr, the blue mantled Deity of the Sindhu. They syrnbolised the investing of the kid with the fragrant spirit and twinkle of Sind.

In the lives of saints and mystics of the East, the claim to hold derived cognitions straight from God, without scholastic preparation or instruction, is a perennial narrative. It is said that as a male child Shah Latif was sent to larn the alphabet from Akhund Nur Mahomcd Bhatti, but he refused to continue after the first missive, Ali ] , to the following missive ( Bai ) , stating that there was nil beyond ' Alif, the One or Integrity: He was so withdrawn from the school and ne'er got any farther scholastic preparation. This narrative is to be taken with a grain of salt. Long afterwards, Shah said in a poetry that has become good known:

That he knew the Koran is evident to the most superficial reader of the Rlsalo ; it is besides certain that he was fond of Jalauddin Rumi 's Masnavi the Bible of the Iranian mystics, and treasured the transcript of the Masnavi presented to him by the Kalhora swayer of the clip. From ' internal ' grounds of the Risalo it is clear that Shah knew the Koran and the Hadis ( Traditions of-the Prophet ) in Arabic, the Masnavi of Rumi in the Iranian linguistic communication, the ' good known Bhakti composings in the Hindi or the verna¬cular ; current in north India, and the folklore and fables of Sind, and the composings of his predecessors like Qazi Qazan and Shah Karim, some of whose poetries are incorporated in his ain, or are paraphrased in his/ poesy. It is possible that all these verse forms or cornpositions are learnt by Shah by unwritten tradi¬tion and committed to me memory, but it is really unlikely that this is what happened. There was non much book-learning in Sind in the Muslim times, but Shah Abdul Latif must hold had his portion of what there was.

Whether he was book-learned or non, Shah Abdul Latif had his full portion of Nature-learning. Like Wordsworth he had wandered over hills and dales, rivers and lakes and the comeuppances and wildernesses of his native land, to settle at last in Bhit, the Sand-dune, in the environments of Lake Kirar. There is sufficient grounds of Shah 's Travels for a uninterrupted period of three old ages after he reached the age of 20, and his subsequent journey. many old ages afterwards, to Multan to convey rocks for the monu¬ment over his great-grandfather 's grave. But he was ne'er without the confidant company of Nature, Nature non red in tooth and claw, or surfeiting in the extreme, but Nature in her enormousness and loneliness, bring oning in the sojourner a.sense of hush and infinitude, of Oneness and Eternity, of unvoiced music and undisturbed harmoniousness. Appropriately has Shah 's poesy been called 'Desert Melodies. '

Shah is ne'er a townsman or a courtier ; his poesy is non of the market-place o~ of the church religious residences, nor of the erudite Pandits and lawmakers. So, some critics have mistaken him for a countrified poet. If countrified agencies that he was of the countryside it is alright to name him rustle-but if 'rustic ' denotes ignorance of civilization, boorishness or narrowness of head and understandings, Shah was anything but a countrified. Any adult male or adult female, nevertheless, extremely trained or polished, will happen something in Shah 's Risalo to learn him gradualness of manners, Catholicism of understandings, and comprehensiveness of vision. Sorely, otherwise a devoted supporter of Shah, lays excessively much emphasis upon the gaucherie of Shah and brings him down a nog lower than Rurni, Jami, and Hafiz, celebrated Iranian poets:

The great defect of Sorley 's survey of Shah Abdul-Latif of Bhit is that he wants to crib and restrict him into the narrow mold of a tenet that he calls Islam, alternatively of sing him as a typical, true Indian rishi, the adult male who had a darshan or vision of God, and who passed on that vision in enraptured words to his rapt listeners. Bhit was a mediaeval Ashram or forest-sanctuary where Shah saw the universe 'and saw it whole, and saw beyond it and behind it the Mystery of Mysteries. Sorley does non look to be witting or even dimly aware of the glorification of the Upani¬shads and the Rishis of the Upanishads. Shah, and after him, Sacha I and Sami, were the heirs and translators of a pre-cious heritage-the heritage left by the Rishis who chanted the mantras of Vedas and Upanishads on the Bankss of the Sindhu, and meditated on Man, Nature and God, and pierced to the extreme deepnesss of Being. If Sorley had said that all the three¬fold qualities in Rumi, Jami and Hafiz-might, soul-wraptness, and lyricism-were joined in the 'lowly ' and 'humble ' bard of Sind, he would non hold been far incorrect. The technique of the poesy of Shah is so non that of a countrified but that of an complete Master. While Rumi 's jnethod is to associate an full narrative in sequence to convey out his Sufistic moral, Shah 's method is to throw darts of significance and suggest religious points in narratives well-known to all his readers and listeners and so non in demand of recital or palingenesis. Marui has merely to state, ' It is non the habit of Marus to interchange in-laws for gold ' to convey what a whole chapter or book could non, Sasui has merely to turn upon herself in the thick of affecting suffering and bawling and to express the words 'why to arraign hubby 's brothers for mischievousness, merely if my Day had non played mischievousness ' to sum up all that is to be learnt about Man and Fate, Shah has merely to note in Suhni 's narrative, The jar was broken, the dame died, all the agencies vanished, so merely did Suhni hear the call of Mehar ' to propose a mighty religious direction. Sorley selects the best in that ‘soul-wrapt ' chapter in Yusuf-Zuleikha:

As for Hafiz, one of the great lyric poets of the universe, a Sindhi hearing to his wordss and Shah 's wordss sung at the same clip would be difficult put to do a determination which is sweeter in tone and more charming in entreaty. Hafiz says about his ghazals, that they are a twine of pearls and that the really firmament links them to the Pleiades. Shah does non utilize such linguistic communication about his poesy, but he invented the wai or kafi which is as tuneful in melody, as lofty in tone, as the Persian ghazal, even in the custodies of its. greatest maestro. The simpleness, humbleness, economic system in words, and absence of uneasiness on the portion of Shah proclaim him to be one with Nature, but they do non justify anyone to name him a rustic. Sorley has animadverted against Shah 's wont of blending the comments of the poet and out¬bursts of his heroines in the narrative of their narratives, and termed it annoying and unlogical ; he forgets that Shah is a lyrical and non a dramatic poet and that these ejaculations add to the music and stateliness of the narrative. Sorley 's existent grouse is that in this pattern Shah was following Hindi poets. He blinks his eyes to the fact that Shah was basically an Indian poet, in the Indian tradition. Shah lived for over 60 old ages, a reasonably long period in his age, in stirring times. He was 18 when Aurangzeeb died, and the Kalhoras bit by bit took over the disposal. He was alive when Nadir Shah invaded India. But there is no reference or reverberation of these events in his poetry. He lived in the locality of Khudabad, the capital of the Kalhoras, but he might hold lived 100s of stat mis off, so small was his life influenced by them.

The three points of involvement in the life of Shah are his Wander¬ings, his Marriage, and his life with his Associates. Fortunately, we have more informations or information about these points in Shah 's life than we have about any other Sindhi poet. To take up foremost, his Wanderings. There is a all right book extant in Sindhi about the rovings of Shah under the rubric Latifi Sair, ( Latif 's Travels ) , written by that painstaking Professor of Sindhi, Bherumal Mahirchand. At the beginning, the author pays- a testimonial to Shah the Sailani or Wanderer by noticing on his singular powers of observation of work forces every bit good as Nature. Shah circumstantially observes the women-spinners at their spinning wheel, every bit good as the common crow, as the bird which defiles the topographic point where it sits and flies from topographic point to topographic point, doing an ideal courier. Shah notices the leading lights in the sky, the boom and the rain, in the bazar he observes the blacksmith at his anvil, the gold¬smith and pearl merchandiser with their cherished wares, and the thrower at the wheel. His exceptional attending is directed to the flight of the birds across the sky, and the March of the camel in the desert. The Desert and the magnificent River which is a regular ocean were the poet 's life-long surveies. The Desert was, as it were, at his really door. Bhit, the topographic point of his abode, meant ' a sand-dune ' , and he delighted in lone walks in the part of sand-dunes. He was besides in touch with voyagers across the river to the Indian ocean beyond. One of his Surs, the Sur Samundi or Sur of the sea-farers, describes the prepara¬tion of the voyagers for their ocean trips and the sufferings and tribula¬tions qf the dying partners they left buttocks. Shah knew abeut the European plagiarists ; he calls them Phlangis ( from Feringees or Franks the denomination for Europeans in general ) . Of class everything in Shah 's poesy has a significance attached to it, and the life of the Desert-dwellers, every bit good as that of River-Iarers and sea-farers, furnishes him with valuable lessons. There are anecdotes about Shah Latif being frequently found by herders and roamers lying in the desert, entranced in speculation, with his caput held between his articulatio genuss. This /picture sketched of Shah Latif by Sindhi painters frequently sh him in this position of the caput gripped between the articulatio genus or ' Monas ' :

The first topographic point to which Shah repaired for pilgrim's journey was Ganja Takar near modern Hyderabad ( a metropolis which came into being a short piece after Shah 's decease ) . Shah had a darshan of Goddess Kali 's image in the temple of the goddess at Ganja Takar. Then he proceeded with Hindu Jogis to the celebrated Hindu pilgrim's journey Centre of Hinglaj in Las Bela State, Baluchis¬tan, following the path along the modern path to Karachi ( so a little fishing-place ) . In conformance with the use of Hindu pilgrims, Shah donned the ochre-coloured garments of Hindu Sanyasis. On the manner from Ganja Takar to Hinglaj Shah pass¬ed by Hilaya Hill, and Keenjhar Lake. He saw the topographic point where Jam Tarnachi had had his dawdling with the fisher-girl Nuri or Gandr I, and referred to it, afterwards, in Sur Kamal. Near Karachi on the side of present Manora port, he saw Kalachi vortex, where a large crocodile lay concealed which had taken the toll of sixbrothers of Mari the fisherman. Shah has referred to Kalachi in his poesy. On the manner to Karachi, Shah saw Bambhor, the topographic point of the most celebrated heroine in Sindhi fables and vocal, Sasui. It was non easy to do manner through the wilderness after traversing the Hab river. Shah had a firsthand experience of the bare musca volitanss, hills and sand-dunes through which Sasui had to do her manner in frenetic hunt of Pun Hun, her lover. Then Shah reached the legendary Hara mountain and Hingol riverlet. It was after an backbreaking journey that Shah and his fellow-pilgrims reached Hinglaj.

The celebrated Hindu pilgrim-centre of Hinglaj is a cave at the base of Hara hill wherein five hundred pilgrims could come in com¬fortably at a clip, and pour milk over the accumbent figure of the goddess Amba. Shah paid a 2nd visit, excessively, to Hinglaj, but on that juncture he had a dissension with his Hindu fellow-pilgrims, and it is said that he disappeared from Hinglaj in a marvelous manner, and appeared at Tatta alternatively. But Shah retained till the last fondness and respect for Hindu Jogis. He distinguished between two sets of Jogis, one Nuri i.e. searchers of Light, and others Nari i.e. Burning in Hell:

From Kutch, Shah proceeded to Saurashtra, or Kathiawar, and visited topographic points of pilgrim's journey such as Dwarka and Porebunder and the celebrated metropolis of Junagadh and the garrison of Girnar about which he sang in Sur Soratli. He went to Kharnbat or Carnbay every bit good. On return, he made his manner into Thar, saw Malir, of all time consecrated to Marui, and besides topographic points connected with the heroine, Mumal. Shah seems to hold got beneath the tegument of the Tharis so wholly that he has adopted the Tharispeech. He has rendered, as a born Thari, the imposts, costumes, homes, cactuses, fantastic trees, deep Wellss and littorals of Thar in his poetry, and described Thar when blessed by rain¬drops. He saw Jaisalmer and Ladhoro or Ladano above the river Kak, of Mumal-Rano celebrity. Shah went so far as Barmer. He saw Puran, the old bed of the River Sindhu every bit good.

Shah spent.some clip in Upper Sindh in Sahiti metropoliss like Naushahro, in Darazan near Khair R, where he met the kid Sachal, the greatest of his replacements. Shah saw Upper Sind and Bahawalpur when he went a far as Multan to convey rocks to adorn the grave of his gre t-grandfather. Cardinal Sind he knew from his birth. As for Lower Sind, he seems to be familiar with it as many of his friends and adherents lived at that place and he had to see them sporadically. It must non be forgotten that the pronunciation and spelling of Shah 's verse form is of Lar or or Lower Sind, and that his most affecting memory was that of Martyr-Sufi, Shah Inayat, of Jhok.

There was one pilgrim's journey on which his bosom was set, but decease overtook him in 1752 before he could carry through his want. That was a pilgrim's journey to Kerbela in Iraq, the scene of the calamity of Imam Husain and his devoted comrades. The narrative of Kerbela is such as to travel any bosom, and a poet and mysterious like Shah was eager to put his eyes on Kerbala. It is a debatable point whether Sur Kedaro, wherein the calamity of Kerbala is¬ celebrated in vocal, is the work of Shah Latif, but whether the poetries are his ain or those of other poets there is no uncertainty that the Kedaro poetries have got so intermingled with the poesy of Shah as to be identical from it, and they reveal his. magic touch in many topographic points. The devotedness of Shah Latif to Kerbala has led many to inquire the inquiry whether he was a Shia, but it is non necessary to reply that question.

The travels of Shah gave him an confidant thought of about every inch of land celebrated in Sindhi fable and folklore, parti¬cularly about Thar, which desert part would hold remained otherwise terra incognita in Sindhi literature if he had non opened it for the regard and fond review of the Sindhis. In the class of his travels, Shah had, of class, to meet many hazards to his life and limbs, but he came out unharmed from these ordeals. He came in contact with all kinds of individuals and narratives are related of these brushs. The most celebrated of these brushs was his meeting with a lone anchorite who was intoning madly to himself one line, in a dense wood, between Hinglaj and Tatta:

Even if Shah did non travel to school, he had his instruction by walk arounding the sacred precincts of Greater Sind. All the raggednesss, abnormalities and oddnesss he may hold derived by turning up in the company of overzealous Syeds and Fakirs were rounded away and polished by his induction into Yoga, Bhakti, and Vedani, the traditional doctrine and all-em¬bracing faith or mysticism which India had treasured for 1000s of old ages. It is debatable whether Shah would hold risen to full stature as the poet of Sind and a true mystic, if he had non travelled over the whole of Greater Sind and spent at least three cherished old ages in the company of Hindu Sanyasis and Jogis and dressed, lived, worshipped like them and became one of them. The Surs Ramkali and Khahori bear facile testimony to the Sindhiyat ( and Indian ) charac¬ter of his poesy and idea.

The sense of what Jami urges is nevertheless rather clear. What is stated by Jami is illustrated in the Love-life of Shah Abdul Latif. Physical or Carnal passion or love is the first measure to¬wards Divine Love, because this passion makes a adult male bury his ain entity, and wholly absorbs him in an all-consu¬ming longing for brotherhood with the Beloved. This is a span that leads to the shore of Union with God. Woe to him who stops abruptly at the span of physical ownership and enjoyment, and plunges merely into the sad repletion of physical meeting and brotherhood. Ultimately the lover has to switch his devotedness from a frail organic structure to the Eternal who has no organic structure, no signifier, andAnnhilation his separate being to go one with the Being of all Beings. This is what the, Sufi or the Mysterious purposes at in his advancement from Body to the Spirit, from Passion to Perfec¬tion, from Individuality to Annihilation ( of Self ) . And Shah Latif soared from animal love to the empyreal tallness of religious or Divine Love. And every bit notable is the point that Shah was no sybarite who turned to God when he had become blase or weaned and disillusioned from love.He was a adult male of a individual Love, and a individual experience of conjugal cloud nine. After a reasonably early experience of physical love in his life he settled down to the enjoyment of Spiritual Love and enjoyment. He was fortunate and blessed in love. It was at the age of 20, that is before he set out on travels, that he was enmeshed in the creases of love. As a affair of fact, it was partially to be off from the scene of what looked similar hopeless passion that Shah left Kotri where his childhood was spent The top grandee of Kotr I Mogul was Mba Mogul Beg, a scion of the House of Arghuns who ruled over Sind a century before Shah was born. The Arghuns, like other Muslim blue households of India, and Central Asia, were rigorous perceivers of Purdah and did non let any female member of their household, above the age of seven or eight, to be seen by a alien. And they were besides really proud in their ways. The lone individuals to whorn they showed some consideration were the Syeds, posterities of the Prophet of Islam, and religious ushers of the temporalty. Mirza Mogul Beg on occasion repaired to Shah 's male parent to obtain appeals and talismans from him, or to inquire him to offer supplications for him and his household in times of trouble and danger. Once it so happend that the adolescent girl of the Mirza fell slightly earnestly sick, and the disquieted male parent went to Shah Habib, Shah Latif 's male parent, to ask for him to his house to offer supplications and fix a appeal for debaring danger to his girl. Shah Habib was unwell, so he asked Shah Latif to travel alternatively with the Mirza. When Shah reached the house of the Arghun grandee, he was led to the fingerstall of the shut-in who lay exhaustively huddled up in a pile of apparels. And Shah fell in 'love at first sight ' with one whose face he could non see good, covered as it was by a Muslim head covering. He was merely able to raise her manus and traverse his fingers with her small finger. To comfort the dying parent he offered the usual supplication and retaining her small finger in his appreciation he exclaimed:

Soon after Shah returned from travels, some say, merely after the oversight of three yearss, the decease of irza Mogul Beg occurred under tragic fortunes. In 1711, n a twenty-four hours when the Mirza and his male comrades were non in Kotri, some dakoits of Dal Tribe made a clean expanse of the properties left behind in charge of the women-folk. When the Mirza returned he was all-agog with choler and he went after the dakoits. Mirza and his work forces had to go through through the street where Shah and his male parent had taken up their new residence, and seeing the predicament of their old neighbours the Syeds offered their services to the Mirza to assist him in running.down the dakoits. Mirza spurn¬ed this offer with scorn, and went in chase of the Dal dakoits. In a hand-to-hand battle with the dakoits Mirza and all his work forces were, killed. Merely one male member of the Arghuns in Kotri was left to transport on the race-one minor kid who was called • Gala ' . The followings of the Syeds carried the intelligence of this calamity to Shah summing up the intelligence in one word • Bud Khabis ' or ' . The rascal ceased to be '-which words yielded by the Abjad, or Iranian numerical system, the twelvemonth of the decease of the Mirza ( 1711 ) . Shah at one time corrected them and asked them to render the day of the month as 'Yak Mogul bih budah `` i.e. • One good Mogul used to be ' words which yielded by the Abjad regulation the same twelvemonth Shah was excessively great to triumph over the death of his enemy. Some see in this incident a conclusive cogent evidence of Shah 's scholastic acquisition.

The decease of about all the male members of their household brought down the Mirza 's women-folk to a incapacitated status, and many of them thought that their agonies were due to the wrongs done by them to the Syeds. The manus of Syeedah Begum, the adolescent miss with whom Shah Latif had been in love for four old ages, was offered to the despairing lover and he attained to his earthly Eden when she entered the portals of his house. This lady was known thenceforth as Taj-al-mukhdarat or Crown of Chaste Damsels and she proved herself to be meriting of all the testimonials that could be paid to a adult female. Kalyan Advani in his 'Shah ' has applied to her the celebrated lines of Sa 'adi, the Iranian moralist:

With this matrimony Shah 's life became full and sweet-but not- fruitful. His travels had broadened his mentality and had done something more. The Hindu doctrine had turned his head inwards and taken him from Ishq Majazi, Physical or animal Love, to the way of Ishq Haqiqi, True or religious love. This is evident from the well-known anecdote about Shah 's behavior when his married woman became big. In that 'interest¬ing, status adult females get unusual and not-so-strange cravings. The married woman of Shah felt a craving to eat the pala fish, and a follower of Shah took a distant journey to convey a pala for his maestro 's partner. While the adult male was returning with the delicacy present Shah found him panting.and foot-weary. On being told that he had been off to fulfill a demand of his married woman the Shah exclaimed, 'What usage is it to hold a kid if it can do torment to my Fakirs even before it is born? ' It is said that the lady had shortly an abortion and ne'er ' con¬ceived once more. Shah ne'er felt the demand of offspring of his ain. His Fakirs were the offspring he delighted in.

Shah was non a domesticated or household adult male. It has been said that he was seldom to be seen in the inside of adult females 's suites in his house, but that he was ever in his otak or work forces 's parlor, in the company of his darling Fakirs. From the early old ages of his life he was accustomed to seeing his male parent and other Syeds surrounded by a big multitude of associates and adherents who had flocked for religious counsel. Shah passed his life in the company of look up toing Fakirs and adherents who gave a signal cogent evidence of devotedness to him by bringing bricks and making uneven occupations in the building of the chief building and the envitoning hovels, while Shah was a-building Bhit. And this devotedness continued until his decease in 1752, and even afterwards.

Cipher has said anything about Shah Abdul Latif or his male parent making anything manual to gain their support. His traveling into a enchantment. It is this position which is painted in the images that have been drawn about him from work forces 's imagina¬tion. Another stance which was common was falling into rapture while music, vocal and instrumental filled the air. It was strictly Indian music, and the Ragas and Raginis were Indian. It was no alien music which enthralled him. There was nil titillating in the dance-music he encouraged. Appro¬priately plenty, he breathed his last at the age of 64 in 1752 while listening ecstatically to such music or Samaa as it was called.

Other outstanding associates were Khwaja Md. Zaman Lawari, Fakir Sahib of Darazan, Syed Md. ascendant of Rashdi Pirs, Makhdum Abdul Rahim Grohri and ' Hindu Bhagat Madan..There are many attested and specious anecdo¬dotes about his meetings with and colloquies with these Fakirs, but the most celebrated of these relates to his 2nd visit to Darazan when he met Sachal, grandson of Mian Sahib dina, who was merely five old ages old at that clip and was destined to be following merely to Shah Latif in distinction as a poet. Shah Latif at one time recognised the exceling illustriousness of the male child and said that he was traveling to take the palpebra off the boiler ( of poesy ) he had himself set to boil. Thus Shah proclaimed Sachal as his religious replacement and his prognostication -carne to go through. As a Muslim author has said. what Shah described in narratives and nonliteral linguistic communication was made field and effectual by Sachal in unfastened forceful linguistic communication.

Shah Abdul Latif Bhittai

Shah Abdul Latif Bhittai ( besides referred to by the honorifics: Lakhino Latif, Latif Ghot, Bhittai, and Bhitt Jo Shah ) ( 18 November 1689 – 1 January 1752 ) ( Sindhi: شاه عبداللطيف ڀٽائي‎ , Urdu: شاہ عبداللطیف بھٹائی‎ ) was a celebrated Sindhi Sufi bookman, mysterious, saint, and poet, widely considered to be the greatest Muslim poet of the Sindhi linguistic communication. His gathered verse forms were assembled in the digest Shah Jo Risalo, which exists in legion versions and has been translated into English, Urdu, and other linguistic communications. His work has been compared often to that of the Persian poet Rūmī . Seyyed Hossein Nasr, Professor of Islamic surveies at George Washington University, described Shah Latif as a `` direct emanation of Rūmī 's spiritualty in South Asia. ''

The early life

Shah Abdul Latif was born to Shah Habib in the small town of Hala Haveli, a few stat mis to the E of the present town of Bhit Shah ( named after him ) , on Safar 14, 1102 A.H. i.e. November 18, 1690 CE. Latif was raised during the aureate age of Sindhi civilization. His first instructor was Akhund Noor Muhammad Bhatti although he was mostly self-educated. Although he received small formal instruction, the Risalo provides cogent evidence that he was well-versed in Arabic and Persian. The Qur'an, the Hadiths, the Masnawi of Maulana Jalaluddin Rumi, along with the aggregation of Shah Karim 's verse forms, were his changeless comrades, voluminous mentions to which are made in the Shah Jo Risalo. He is besides known for his penmanship and manus composing accomplishments. He made several transcripts of the Qur'an.

The concluding old ages

The Urs commences every twelvemonth from 14th Safar ( 2nd month of Hijra calendar ) and lasts for three yearss. Along with other characteristics, like nutrient carnivals, alfresco markets selling Ajrak and Sindhi Caps among others, and entertaining and competitory athleticss, a literary assemblage is besides held where documents refering the research work done on the life, poesy, and message of Bhittai, are read, by bookmans and renowned literary figures. His adherents and abstainers, vocalists and creative persons, gather about and sing transitions from his Risalo. Scholarly arguments and exhibitions of his work and traditional Sindhi artefacts are besides organised.

The Tomb of Shah Abdul Latif Bhittai Bhit Shah in Sindh, Pakistan - January 2011

Shah Abdul Latif Bhittai ( besides referred to by the honorifics Lakhino Latif, Latif Ghot, Bhittai, and Bhitt Jo Shah ) ( 1689 – 1752 ) ( Sindhi: شاھ عبدالطيف ڀٽائيِ , Urdu: ,شاہ عبداللطیف بھٹائی ) was a Sindhi Sufi bookman, mysterious, saint, poet, and instrumentalist. He is widely considered to be one of the greatest poets of the Sindhi linguistic communication. His gathered verse forms were assembled in the digest Shah Jo Risalo, which exists in legion versions and has been translated to English, Urdu, and other linguistic communications. His work often has been compared to that of Rūmī : Seyyed Hossein Nasr, Professor of Islamic surveies at George Washington University, described Shah Latif as a `` direct emanation Rūmī 's spiritualty in the Indian universe. ''

Shah Abdul Latif Bhittai ( besides referred to by the honorifics Lakhino Latif, Latif Ghot, Bhittai, and Bhitt Jo Shah ) ( 1689 – 1752 ) ( Sindhi: شاھ عبدالطيف ڀٽائيِ , Urdu: ,شاہ عبداللطیف بھٹائی ) was a Sindhi Sufi bookman, mysterious, saint, poet, and instrumentalist. He is widely considered to be one of the greatest poets of the Sindhi linguistic communication. His gathered verse forms were assembled in the digest Shah Jo Risalo, which exists in legion versions and has been translated to English, Urdu, and other linguistic communications. His work often has been compared to that of Rūmī : Seyyed Hossein Nasr, Professor of Islamic surveies at George Washington University, described Shah Latif as a `` direct emanation Rūmī 's spiritualty in the Indian universe. ''

The UrsThe Urs is a expansive festival in Sindh, where people from about every small town and town of Sindh and from different metropoliss of other states of Pakistan - rich and hapless, immature and old, bookmans and provincials - do a determined attempt to go to. The Urs commences every twelvemonth from 14th Safar ( 2nd month of Hijra calendar ) and lasts for three yearss. Along with other characteristics, like nutrient carnivals, alfresco markets selling Ajrak and Sindhi Caps among others, and entertaining and competitory athleticss, a literary assemblage is besides held where documents refering the research work done on the life, poesy, and message of Bhittai, are read, by bookmans and renowned literary figures. His adherents and abstainers, vocalists and creative persons, gather about and sing transitions from his Risalo. Scholarly arguments and exhibitions of his work and traditional Sindhi artifacts are besides organised.

Shah Abdul Latif Bhittai, had emerged as a really popular figure during his life-time, due to the increasing and turning Numberss of his followers.Young Shah Abdul was raised during the aureate age of sindhi civilization. His first instructor was Noor Muhammad Bhatti Waiwal. Mostly, Shah Latif was self-educated. Although he has received bare formal instruction, the Risalo gives us an ample cogent evidence of the fact that he was well-versed in Arabic and Persian. The Qur'an, the Hadiths, the Masnawi of Maulana Jalaluddin Rumi, Shah Inayatullah, along with the aggregation of Shah Karim 's verse forms, were his changeless comrades, voluminous mentions of which have been made in Shah Jo Risalo. He is besides known for his celebrated Calligraphic, and manus written accomplishments he made several transcripts of the Qur'an.

Shah Abdul Latif Bhittai, received his higher instruction in the Maktab of Akhund Noor Muhammad in basic Persian ( the official linguistic communication of the Mughal Empire ) and Sindhi. He is besides known to hold memorized huge transitions of the Qur'an. His correspondence in Iranian with modern-day bookman Makhdoom Moinuddin Thattavi, as contained in the Risala-i-Owaisi, bears informant to his scholastic competency. In his verse form he writes about Sindh and its neighbouring parts, he mentions the distant metropoliss such as Istanbul and Samarqand, he besides writes about Sindhi crewmans ( Samundi ) their pilotage techniques ocean trips as far to the Malabar seashore, Sri Lanka and the island of Java.

Sindhi historiographers believe that the Tambura was invented by Shah Abdul Latif Bhittai.In visual aspect, Bhittai was a fine-looking adult male, of mean tallness. He was strongly built, had black eyes and an intelligent face, with a wide and high brow. He grew a face fungus of the size of Muhammad 's face fungus. He had a serious and thoughtful expression about himself and pass much clip in contemplation and speculation, since he was concerned about his moral and religious development with the exclusive intent of seeking propinquity of the Divine. He would frequently seek purdah and contemplate on the combustion inquiries running through his head refering adult male 's religious life:

Although he was born in favoured conditions, being the boy of a well-known and really much respected Sayed household, he ne'er used his place in an unworthy mode, nor did he demo any liking for the amenitiess of life. He was sort, compassionate, generous and soft in his mode of address and behavior which won him the fear of all those who came across him. He had great regard for adult female, which, unluckily, the present twenty-four hours Vaderas ( the landlords ) do non hold, and he exercised huge modesty in covering with them, in an age when these qualities were rare. He hated inhuman treatment and could ne'er do physical hurting to any adult male or even to an animate being. He lived a really simple life of temperateness. His nutrient consumption was simple and economical, so was his dressing which was frequently deep yellow, the coloring material of the frock of Sufi, jogis, and abstainers, stitched with black yarn. To this twenty-four hours, his relics are preserved at Bhitsah ( where his mausoleum bases ) , some of which include a `` T '' -shaped walking stick, two bowls, one made of sandal-wood and another of transparent rock, which he used for feeding and imbibing. His long cap and his black turban are besides preserved.

Shah Abdul Latif Bhittai, traveled throughout Sindh, Punjab, Baluchistan and the Thar Desert.In quest of spiritual truths, Shah Abdul Latif Bhittai traveled to many parts of Sindh and besides went to the surrounding lands every bit far as Multan. He became good known to the swayers at tallness of the power and regulation of Kalhoras in Sindh. However he independently traveled with Sufi brotherhoods sing towns and metropoliss, to prophesy the instructions of Islam. Throughout his travels he went to hills, vales, riversides, Fieldss and mountains where he met the ordinary simple people. He is known to hold traveled to the Ganjo Hills in the South of Hyderabad, Sindh.

He besides writes about the escapades of Samundis ( Sindhi Sailors ) and how they voyaged to Lanka and Java, in the Sur Surirag and Sur Samundi, he writes a elaborate history on Thatta and the port Debal. He is known to hold traveled with Baloch nomads and folks into the mountains in Las Bela, Balochistan. For three old ages, he traveled with these jogis and sannyasi, in hunt of the truth, peace, and harmoniousness. At several topographic points in the Risalo, reference has been made of these jogis and of his visits to these fantastic, holy and peaceable topographic points. He besides traveled to such far off topographic points in the Thar desert such as Junagadh, Jaisalmer.

Piety and ascetismBy the clip he was a immature adult male of 20 one old ages, he began to be known for his piousness, his ascetic wonts and his soaking up in supplications. Observation and contemplation were main traits of his character. A figure of people flocked round him adding to the already big figure of his adherents. This aroused green-eyed monster of some powerful, ruthless, oppressive individuals - landlords, Pirs, Mirs, and Rulers - who became his enemies for some clip. Subsequently, seeing his personal worth, and the peaceful and ascetic nature of his celebrity, abandoned their competition. At this clip he was populating with his male parent at Kotri, five stat mis off from the present site of Bhitshah. It was here that his matrimony was solemnised in 1713 CE with Bibi Sayedah Begum, girl of Mirza Mughul Beg. She was a really virtuous and pious lady, who was a proper comrade for him. The adherents had great regard for her. They had no kids.

In the true ascetic spirit, Shah Latif was now in hunt of a topographic point where in purdah, he could give all his clip in supplications and speculation. Such a topographic point he found near Lake Karar, a mere sand hill, but an alien topographic point of scenic beauty, four stat mis off from New Hala. This topographic point was covered by thorny shrubs surrounded by many pools of H2O. It was merely and competently called 'Bhit ' ( the Sand Hill ) . On the tonss of its sandstones he make up one's mind to settle down and construct a small town. As it was flaxen, he along with his adherents delve out the difficult Earth from a distance and covered the sand with it to do the land house. After months of difficult labor, transporting the Earth on their caputs and shoulders, the topographic point was now fit plenty for the building of an belowground room and two other suites over it, along with a room for his old parents. A mosque was besides built and the houses of his adherents decently marked out. In 1742, whilst he was still busy puting up a new small town, Bhit, he got the sad intelligence of the decease of his beloved father.. Soon after this Shah Latif shifted all his household members from Kotri to Bhitsah, as the small town now began to be called. His male parent was buried at that place, in conformity to his will, where his mausoleum stands merely eight gaits off, from that of Shah Abdul Latif, towards its North.

After 21 yearss in at that place, he came out and holding bathed himself with a big measure of H2O, covered himself with a white sheet and asked his adherents to sing and get down the mysterious music. This went on for three yearss continuously, when the instrumentalists, concerned about the motionless poet, found that his psyche had already left for its celestial residence to be in the propinquity of the Beloved for who he had longed for, all his life, and merely the organic structure was at that place. He suffered from no illness or hurting of any sort. The day of the month was 14th Safar 1165 Hijra matching to 1752 CE. He was buried at the topographic point where his mausoleum now stands, which was built by the swayer of Sindh, Ghulam Shah Kalhoro. His name literally means 'the retainer of the Shah ' . He, along with his female parent, had adored and revered Shah Latif and were his devoted adherents. The work of the building of the mausoleum was entrusted to the well-known Mason, Idan from Sukkur. The mausoleum, every bit good as the mosque bordering it, were subsequently repaired and renovated by another swayer of Sindh, Mir Nasir Khan Talpur. A brace of boiler membranophones, that are beaten every forenoon and flushing even till today by the fakeers, jogis and sannyasi, who frequent the mausoleum, were presented by the Raja of Jesalmeer.

`` State me the narratives, oh thorn-brush, Of the mighty merchandisers of the Indus, Of the darks and the yearss of the comfortable times, Are you in hurting now, oh thorn-brush? Because they have departed: In protest, cease to bloom. Oh thorn-brush, how old were you When the river was in full inundation? Have you seen any way-farers Who could be a lucifer of the Banjaras? True, the river has gone dry, And worthless workss have begun to boom on the threshold, The elect merchandisers are on diminution, And the revenue enhancement aggregators have disappeared, The river is littered with clay And the Bankss grow merely straws The river has lost its old strength, You large fish, you did non return When the H2O had its flow Now it 's excessively late, You will shortly be caught For fishermen have blocked up all the ways. The white flake on the H2O: Its yearss are on the ebb. `` ..Bhittai [ translated by Prof. D. H. Butani ( 1913-1989 ) in The Melody and Philosophy of Shah Latif

Hazrat Syed Shah Abdul Latif Bhittai

The Final Old ages For the last eight old ages of his singular life, Shah Latif lived at Bhitshah. A few yearss before his decease, he retired to his belowground room and spent all his clip in supplications and fasting, eating really small. Laggi Laggi wa'a-u wiarra angrra latji, Pa-i kharren pasah-a pasand-a karrend-i pirin-a Jay. Wind blew! The sand enveloped the organic structure, Whatever small life left, is to see the beloved. After 21 yearss in at that place, he came out and holding bathed himself with a big measure of H2O, covered himself with a white sheet. He suffered from no illness or hurting of any sort. The day of the month was 14th Safar 1165 Hijra matching to 1752 CE. He was buried at the topographic point where his mausoleum now stands, which was built by the swayer of Sindh, Ghulam Shah Kalhoro. His name literally means 'the retainer of the Shah ' . He, along with his female parent, had adored and revered Shah Latif and were his devoted adherents. The work of the building of the mausoleum was entrusted to the well-known Mason, Idan from Sukkur. The mausoleum, every bit good as the mosque bordering it, were subsequently repaired and renovated by another swayer of Sindh, Mir Nasir Khan Talpur. Korren kan-i salam-u achio a'atand-a unn-a Jay. Countless wage court and sing peace at his residence. `` Tell me the narratives, oh thorn-brush, Of the mighty merchandisers of the Indus, Of the darks and the yearss of the comfortable times, Are you in hurting now, oh thorn-brush? Because they have departed: In protest, cease to bloom. Oh thorn-brush, how old were you When the river was in full inundation? Have you seen any way-farmers who could be a lucifer of the Banjaras? True, the river has gone dry, And worthless workss have begun to boom on the threshold, The elect merchandisers are on diminution, And the revenue enhancement aggregators have disappeared, The river is littered with clay And the Bankss grow merely straws The river has lost its old strength, You large fish, you did non return When the H2O had its flow Now it 's excessively late, You will shortly be caught For fishermen have blocked up all the ways. The white flake on the H2O: Its yearss are on the ebb. `` ..Bhitai in The Melody and Philosophy of Shah Latif The Urs Sharif The URS is a Grand event in Sindh, where people from about every small town and town of Sindh and from different metropoliss of other states of Pakistan - rich and hapless, immature and old, bookmans and provincials - do a determined attempt to go to. The Urs commences every twelvemonth from 14th Safar ( 2nd month of Hijra calendar ) and lasts for three yearss. A literary assemblage is besides held where documents refering the research work done on the life, poesy, and message of Bhitai, are read, by bookmans and renowned literary figures. His adherents and abstainers, gather about and read transitions from his Risalo. Scholarly arguments and exhibitions of his work and traditional Sindhi artefacts are besides organized. `` Sleeping on the river 's bank, I heard of Mehar 's glorification, Bells aroused my consciousness, hankering took its topographic point, By Almighty! aroma of Mehar 's love to me came, Let me travel and see Mehar face to face. `` ... Bhitai

Spreading the word: Listen to Urdu interlingual renditions of Bhittai’s poesy online

Bhittai, a legendary Sufi saint, is known more for his doctrine of love expressed through poesy, than for his miracles. His work remains, nevertheless, elusive for many owing to the hard enunciation and linguistic communication. Written wholly in Sindhi, his words are considered complex even by the users of this linguistic communication. The first transliteration ( Sindhi phonetically written in Urdu ) of Bhittai’s poesy was done in 1955 by author and bookman, the late Shaikh Ayaz. Jaffri’s recitations are, nevertheless, based on the plants of Agha Saleem. Mirza believed that while Saleeem has retained the beat and significance of Bhittai’s come-ons and waees, Ayaz’s work is more focused on kernel than on signifier.

Shah Abdul Latif

Before his decease, fearing that people might disregard his poesy, he destroyed all his Hagiographas by throwing them in the Kiran Lake. But at the petition of one of his adherents, the Sufi poet asked his retainer, Mai Naimat, who had memorized most of his poetries, to rewrite them. The message was punctually recorded and compiled. A transcript of the digest known as “Ganj” was retained at the mausoleum. The original transcript disappeared sometime in 1854. It was in 1866, 114 old ages after the poet’s decease, that Ernest Trumpp, a German bookman who knew Sindhi every bit good as many other linguistic communications, compiled “Risalo” , a complete aggregation of Shah Abdul Latif’s poesy, along with two other Sindhi bookmans.

Essay On Shah Abdul Latif Bhittai In Sindhi

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Shah Jo Risalo - Wikipedia, the free encyclopaedia

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Sindhi Adabi Board Online Library ( سنڌي ادبي بورڊ )

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The Lyrics

Poetry of Shah Abdul Latif Bhittai was compiled by his close associates and adherents during his life clip. These digests were so transcribed by others with some fluctuations that led to different versions that can be loosely classified in two classs i.e. Shah Jo Risalo ( شاھ جو رسالو ) , which would literally intend the Message of Shah and the Ganj ( گنج ) , which would literally intend a Trove. While the Risalos are considered to be sole the Ganjs are believed to include some exogenic poetries rendered by coevalss of the poet or his adherents. Consequently, the figure of poetries in Ganjs goes up to around 8000, whereas, the Risalos contain 3000-4500 poetries. Most of the Risalos contain 30 ragas while the Ganjs may incorporate 36 - 39 ragas. Variation in the figure of poetries and ragas occurs chiefly because of different apprehension by bookmans and intellectuals, who try to construe the profound metaphors employed by the poet, in their ain manner. However, the widely acknowledged version of the Risalo is the 1 compiled by Dr. Nabi Bux Baloch, who spent over three decennaries in doing research to set up genuineness of each poetry.

Biography of Shah Abdul Latif Bhittai

Shah Abdul Latif Bhittai ( besides referred to by the honorifics Lakhino Latif, Latif Ghot, Bhittai, and Bhitt Jo Shah ) ( Sindhi: شاھ عبدالطيف ڀٽائيِ , Urdu: ,شاہ عبداللطیف بھٹائی ) was a Sindhi Sufi bookman, mysterious, saint, poet, and instrumentalist. He is widely considered to be one of the greatest poets of the Sindhi linguistic communication. His gathered verse forms were assembled in the digest Shah Jo Risalo, which exists in legion versions and has been translated to English, Urdu, and other linguistic communications. His work often has been compared to that of Rūmī : Seyyed Hossein Nasr, Professor of Islamic surveies at George Washington University, described Shah Latif as a `` direct emanation Rūmī 's spiritualty in South Asia. '' He settled in the town of Bhit Shah in Matiari, Pakistan where his shrine is located. The major subjects of his poesy include Unity of God, love for Prophet, spiritual tolerance and humanistic values. Shah Abdul Latif Bhittai was born in 1689 in Hala Haveli 's small town Sui-Qandar located near Hyderabad, Pakistan. Shah Abdul Latif Bhittai was boy of Syed Habibullah and grandson of Syed Abdul Quddus Shah. Bhittai 's Ancestry Harmonizing to most bookmans, Shah Abdul Latif Bhittai 's line of descent goes back to the Khwarizim Shahs, others claim he was a descendent of Mohammad and grandson of Mohammad. He nevertheless used the term `` Shah '' as a family name. His ascendants had come from Herat in Afghanistan to Sindh, after it was sacked by Timur and his Mongol forces. Shah Abdul Karim Bulri ( 1600s ) , whose mausoleum stands at Bulri, approximately 40 stat mis from Hyderabad, a mysterious Sufi poet of considerable reputation, was his great, great gramps. His poetries in Sindhi are existing and his day of remembrance is still held at Bulri, in the signifier of an Urs. His male parent Syed Habib Shah, lived in Hala Haveli, a little small town, at a distance of about 40 stat mis from Matiari and non far from the small town of Bhitshah. Subsequently he left this topographic point and moved to Kotri, where Shah Abdul Latif bhittai spent some portion of his adolescent life, he is besides known to hold grown up during the reign of the Mughal Emperor Aurangzeb. Early Life Most of the information that has come down to us has been collected from unwritten traditions. A celebrated Pakistani bookman, educationalist, and a first author of dramas, play and narratives, Mirza Kalich Beg has rendered a yeoman service to Sindhi literature by roll uping inside informations about the early life of Shah Bhittai, from the duologues that he has invariably held with some of the old folks, still populating at that clip, who knew these facts from their male parents and grampss for they had seen Shah Latif in individual and had even spoken to him. `` The following twenty-four hours I sat down, and listened to the Story of the 'Vairagis. ' Their salmon-coloured apparels were covered with dust. The alone 1s ne'er talk to anyone about their being. They move about unmarked amongst the common common people. `` ... .Shah Latif Bhittai He was born around 1689 CE ( 1102 A.H. ) to Shah Habib in the small town Sui-Qandar a few stat mis to the E of the present town of Bhit Shah ( named after him ) , on Safar 14, 1102 A.H. i.e. November 18, 1690 CE. He died at Bhit Shah on Safar 14, 1165 A.H. , i.e. January 3, 1752 CE. In his memory, every twelvemonth, on 14th Safar of the Hijri Calendar, an Urs is held at Bhit Shah, where he spent the last old ages of his life and where his elaborate and elegant mausoleum bases. Latif got his early instruction in the school ( maktab ) of Akhund Noor Muhammad in basic Persian ( the authorities linguistic communication at that clip ) and Sindhi ( local spoken linguistic communication ) . He besides learned the Qur'an. His correspondence in Iranian with modern-day bookman Makhdoom Moinuddin Thattvi, as contained in the Risala-i-Owaisi, bears informant to his scholastic competency. `` Beloved 's separation kills me friends, At His door, many like me, their articulatio genuss bend. From far and close is heard His beauty 's congratulations, My Beloved 's beauty is perfection itself. `` ... Bhittai The Urs The Urs is a expansive festival in Sindh, where people from about every small town and town of Sindh and from different metropoliss of other states of Pakistan - rich and hapless, immature and old, bookmans and provincials - do a determined attempt to go to. The Urs commences every twelvemonth from 14th Safar ( 2nd month of Hijra calendar ) and lasts for three yearss. Along with other characteristics, like nutrient carnivals, alfresco markets selling Ajrak and Sindhi Caps among others, and entertaining and competitory athleticss, a literary assemblage is besides held where documents refering the research work done on the life, poesy, and message of Bhittai, are read, by bookmans and renowned literary figures. His adherents and abstainers, vocalists and creative persons, gather about and sing transitions from his Risalo. Scholarly arguments and exhibitions of his work and traditional Sindhi artifacts are besides organised. The mausoleum over his grave was built by Mian Ghulam Shah Kalhoro, to mark his triumph over the Rao of Kuchh a renegade Maratha in the Thar Desert. `` Sleeping on the river 's bank, I heard of Mehar 's glorification, Bells aroused my consciousness, hankering took its topographic point, By God! aroma of Mehar 's love to me came, Let me travel and see Mehar face to face. `` ... Bhittai Education Young Shah Abdul was raised during the aureate age of sindhi civilization. His first instructor was Noor Muhammad Bhatti Waiwal. Mostly, Shah Latif was self-educated. Although he has received bare formal instruction, the Risalo gives us an ample cogent evidence of the fact that he was well-versed in Arabic and Persian. The Qur'an, the Hadiths, the Masnawi of Maulana Jalaluddin Rumi, Shah Inayatullah, along with the aggregation of Shah Karim 's verse forms, were his changeless comrades, voluminous mentions of which have been made in Shah Jo Risalo. He is besides known for his celebrated Calligraphic, and manus written accomplishments he made several transcripts of the Qur'an. Shah Abdul Latif Bhittai, received his higher instruction in the Maktab of Akhund Noor Muhammad in basic Persian ( the official linguistic communication of the Mughal Empire ) and Sindhi. He is besides known to hold memorized huge transitions of the Qur'an. His correspondence in Iranian with modern-day bookman Makhdoom Moinuddin Thattavi, as contained in the Risala-i-Owaisi, bears informant to his scholastic competency. In his verse form he writes about Sindh and its neighbouring parts, he mentions the distant metropoliss such as Istanbul and Samarqand, he besides writes about Sindhi crewmans ( Samundi ) their pilotage techniques ocean trips as far to the Malabar seashore, Sri Lanka and the island of Java. Appearance and Characteristics In visual aspect, Bhittai was a fine-looking adult male, of mean tallness. He was strongly built, had black eyes and an intelligent face, with a wide and high brow. He grew a face fungus of the size of Muhammad 's face fungus. He had a serious and thoughtful expression about himself and pass much clip in contemplation and speculation, since he was concerned about his moral and religious development with the exclusive intent of seeking propinquity of the Divine. He would frequently seek purdah and contemplate on the combustion inquiries running through his head refering adult male 's religious life: Why was adult male created? What is his intent on this Earth? What is his relationship with his Godhead? What is his ultimate fate? Although he was born in favoured conditions, being the boy of a well-known and really much respected Sayed household, he ne'er used his place in an unworthy mode, nor did he demo any liking for the amenitiess of life. He was sort, compassionate, generous and soft in his mode of address and behavior which won him the fear of all those who came across him. He had great regard for adult female, which, unluckily, the present twenty-four hours Vaderas ( the landlords ) do non hold, and he exercised huge modesty in covering with them, in an age when these qualities were rare. He hated inhuman treatment and could ne'er do physical hurting to any adult male or even to an animate being. He lived a really simple life of temperateness. His nutrient consumption was simple and economical, so was his dressing which was frequently deep yellow, the coloring material of the frock of Sufi, jogis, and abstainers, stitched with black yarn. To this twenty-four hours, his relics are preserved at Bhitsah ( where his mausoleum bases ) , including a `` T '' -shaped walking stick, two bowls, one made of sandal-wood and another of transparent rock, which he used for feeding and imbibing. His long cap and his black turban are besides preserved. Journey In pursuit of spiritual truths, Shah Abdul Latif Bhittai traveled to many parts of Sindh and besides went to the surrounding lands every bit far as Multan. He became good known to the swayers at tallness of the power and regulation of Kalhoras in Sindh. However he independently traveled with Sufi brotherhoods sing towns and metropoliss, to prophesy the instructions of Islam. Throughout his travels he went to hills, vales, riversides, Fieldss and mountains where he met the ordinary simple people. He is known to hold traveled to the Ganjo Hills in the South of Hyderabad, Sindh. He besides writes about the escapades of Samundis ( Sindhi Sailors ) and how they voyaged to Lanka and Java, in the Sur Surirag and Sur Samundi, he writes a elaborate history on Thatta and the port Debal. He is known to hold traveled with Baloch nomads and folks into the mountains in Las Bela, Balochistan. For three old ages, he traveled with these jogis and sannyasi, in hunt of the truth, peace, and harmoniousness. At several topographic points in the Risalo, reference has been made of these jogis and of his visits to these fantastic, holy and peaceable topographic points. He besides traveled to such far off topographic points in the Thar desert such as Junagadh, Jaisalmer. Piety and Ascetism By the clip he was a immature adult male of 20 one old ages, he began to be known for his piousness, his ascetic wonts and his soaking up in supplications. Observation and contemplation were main traits of his character. A figure of people flocked round him adding to the already big figure of his adherents. This aroused green-eyed monster of some powerful, ruthless, oppressive individuals - landlords, Pirs, Mirs, and Rulers - who became his enemies for some clip. Subsequently, seeing his personal worth, and the peaceful and ascetic nature of his celebrity, abandoned their competition. At this clip he was populating with his male parent at Kotri, five stat mis off from the present site of Bhitshah. It was here that his matrimony was solemnised in 1713 CE with Bibi Sayedah Begum, girl of Mirza Mughul Beg. She was a really virtuous and pious lady, who was a proper comrade for him. The adherents had great regard for her. They had no kids. In the true ascetic spirit, Shah Latif was now in hunt of a topographic point where in purdah, he could give all his clip in supplications and speculation. Such a topographic point he found near Lake Karar, a mere sand hill, but an alien topographic point of scenic beauty, four stat mis off from New Hala. This topographic point was covered by thorny shrubs surrounded by many pools of H2O. It was merely and competently called 'Bhit ' ( the Sand Hill ) . On the tonss of its sandstones he make up one's mind to settle down and construct a small town. As it was flaxen, he along with his adherents delve out the difficult Earth from a distance and covered the sand with it to do the land house. After months of difficult labor, transporting the Earth on their caputs and shoulders, the topographic point was now fit plenty for the building of an belowground room and two other suites over it, along with a room for his old parents. A mosque was besides built and the houses of his adherents decently marked out. In 1742, whilst he was still busy puting up a new small town, Bhit, he got the sad intelligence of the decease of his beloved father.. Soon after this Shah Latif shifted all his household members from Kotri to Bhitsah, as the small town now began to be called. His male parent was buried at that place, in conformity to his will, where his mausoleum stands merely eight gaits off, from that of Shah Abdul Latif, towards its North. The Final Old ages For the last eight old ages of his singular life, Shah Latif lived at Bhitshah. A few yearss before his decease, he retired to his belowground room and spent all his clip in supplications and fasting, eating really small. `` Laggi Laggi wa'a-u wiarra angrra latji, Pa-i khanen pasah-a pasan karran-i pirin-a Jay. `` ..Bhittai `` Wind blew! The sand enveloped the organic structure, Whatever small life left, is to see the beloved. '' After 21 yearss in at that place, he came out and holding bathed himself with a big measure of H2O, covered himself with a white sheet and asked his adherents to sing and get down the mysterious music. This went on for three yearss continuously, when the instrumentalists, concerned about the motionless poet, found that his psyche had already left for its celestial residence to be in the propinquity of the Beloved for who he had longed for, all his life, and merely the organic structure was at that place. He suffered from no illness or hurting of any sort. The day of the month was 14th Safar 1165 Hijra matching to 1752 CE. He was buried at the topographic point where his mausoleum now stands, which was built by the swayer of Sindh, Ghulam Shah Kalhoro. His name literally means 'the retainer of the Shah ' . He, along with his female parent, had adored and revered Shah Latif and were his devoted adherents. The work of the building of the mausoleum was entrusted to the well-known Mason, Idan from Sukkur. The mausoleum, every bit good as the mosque bordering it, were subsequently repaired and renovated by another swayer of Sindh, Mir Nasir Khan Talpur. A brace of boiler membranophones, that are beaten every forenoon and flushing even till today by the fakeers, jogis and sannyasi, who frequent the mausoleum, were presented by the Raja of Jesalmeer. `` Tell me the narratives, oh thorn-brush, Of the mighty merchandisers of the Indus, Of the darks and the yearss of the comfortable times, Are you in hurting now, oh thorn-brush? Because they have departed: In protest, cease to bloom. Oh thorn-brush, how old were you When the river was in full inundation? Have you seen any way-farers Who could be a lucifer of the Banjaras? True, the river has gone dry, And worthless workss have begun to boom on the threshold, The elect merchandisers are on diminution, And the revenue enhancement aggregators have disappeared, The river is littered with clay And the Bankss grow merely straws The river has lost its old strength, You large fish, you did non return When the H2O had its flow Now it 's excessively late, You will shortly be caught For fishermen have blocked up all the ways. The white flake on the H2O: Its yearss are on the ebb. `` ..Bhittai [ translated by Prof. D. H. Butani ( 1913-1989 ) in The Melody and Philosophy of Shah Latif Harmonizing to Sindhi historiographers immature bookmans such as Abul Hassan Thattvi ( writer of the Muqadamah as-Salawat, Hanafi Compendium ) besides wrote and sought advise from the aged Shah Abdul Latif Bhittai and often traveled to Bhit Shah. The Seven Queens of Sindh The adult females of Shah Abdul Latif 's poesy are known as the Seven Queens, heroines of Sindhi folklore who have been given the position of royalty in Shah Jo Risalo. The Seven Queens were celebrated throughout Sindh for their positive qualities: their honestness, unity, piousness and trueness. They were besides valued for their courage and their willingness to put on the line their lives in the name of love. The Seven Queens mentioned in Shah Jo Risalo are Marvi, Momal, Sassi, Noori, Sohni, Sorath, and Lila. These tragic romantic narratives are Momal Rano, Umar Marvi, Sohni Mahiwal, LiLa Chanesar, Noori Jam Tamachi, Sassi Punnun and Dhaj, Ror Kumar or Seven Queens ( Sindhi: ست مورميون ) of Shah Abdul Latif Bhittai. Heer Ranjha and Mirza Sahiba, including Sohni Mahiwal and Sassi Punnun are the four other narratives from Punjab, narrated in Punjabi by assorted other Sufi poets like Waris Shah. Sassi Punnun and Sohni Mahiwal are culturally included in both Punjabi and Sindhi traditions. These nine tragic love affairs from South Asia Pakistan, and have become portion of the cultural individuality of Pakistan. Possibly what Shah Abdul Latif Bhittai saw in his narratives of these adult females was an idealised position of muliebrity, but the truth remains that the Seven Queens inspired adult females all over Sindh to hold the bravery to take love and freedom over dictatorship and subjugation. The lines from the Risalo depicting their tests are sung at Sufi shrines all over Sindh, and particularly at the Ur of Shah Abdul Latif every twelvemonth at Bhit Shah.

Shah Abdul Latif Bhittai

Shah Abdul Latif Bhittai ( besides referred to by the honorifics: Lakhino Latif, Latif Ghot, Bhittai, and Bhitt Jo Shah ) ( 18 November 1689 – 1 January 1752 ) ( Sindhi: شاه عبداللطيف ڀٽائي‎ , Urdu: شاہ عبداللطیف بھٹائی‎ ) was a celebrated Sindhi Sufi bookman, mysterious, saint, and poet, widely considered to be the greatest Muslim poet of the Sindhi linguistic communication. His gathered verse forms were assembled in the digest Shah Jo Risalo, which exists in legion versions and has been translated into English, Urdu, and other linguistic communications. His work has been compared often to that of the Persian poet Rūmī . Seyyed Hossein Nasr, Professor of Islamic surveies at George Washington University, described Shah Latif as a `` direct emanation of Rūmī 's spiritualty in South Asia. ''

The early life

Shah Abdul Latif was born to Shah Habib in the small town of Hala Haveli, a few stat mis to the E of the present town of Bhit Shah ( named after him ) , on Safar 14, 1102 A.H. i.e. November 18, 1690 CE. Latif was raised during the aureate age of Sindhi civilization. His first instructor was Akhund Noor Muhammad Bhatti although he was mostly self-educated. Although he received small formal instruction, the Risalo provides cogent evidence that he was well-versed in Arabic and Persian. The Qur'an, the Hadiths, the Masnawi of Maulana Jalaluddin Rumi, along with the aggregation of Shah Karim 's verse forms, were his changeless comrades, voluminous mentions to which are made in the Shah Jo Risalo. He is besides known for his penmanship and manus composing accomplishments. He made several transcripts of the Qur'an.

The concluding old ages

The Urs commences every twelvemonth from 14th Safar ( 2nd month of Hijra calendar ) and lasts for three yearss. Along with other characteristics, like nutrient carnivals, alfresco markets selling Ajrak and Sindhi Caps among others, and entertaining and competitory athleticss, a literary assemblage is besides held where documents refering the research work done on the life, poesy, and message of Bhittai, are read, by bookmans and renowned literary figures. His adherents and abstainers, vocalists and creative persons, gather about and sing transitions from his Risalo. Scholarly arguments and exhibitions of his work and traditional Sindhi artefacts are besides organised.

Shah Abdul Latif Bhittai

Shah Abdul Latif Bhittai ( besides referred to by the honorifics: Lakhino Latif, Latif Ghot, Bhittai, and Bhitt Jo Shah ) ( 18 November 1689 – 1 January 1752 ) ( Sindhi: شاه عبداللطيف ڀٽائي‎ , Urdu: شاہ عبداللطیف بھٹائی‎ ) was a celebrated Sindhi Sufi bookman, mysterious, saint, and poet, widely considered to be the greatest Muslim poet of the Sindhi linguistic communication. His gathered verse forms were assembled in the digest Shah Jo Risalo, which exists in legion versions and has been translated into English, Urdu, and other linguistic communications. His work has been compared often to that of the Persian poet Rūmī . Seyyed Hossein Nasr, Professor of Islamic surveies at George Washington University, described Shah Latif as a `` direct emanation of Rūmī 's spiritualty in South Asia. ''

The early life

Shah Abdul Latif was born to Shah Habib in the small town of Hala Haveli, a few stat mis to the E of the present town of Bhit Shah ( named after him ) , on Safar 14, 1102 A.H. i.e. November 18, 1690 CE. Latif was raised during the aureate age of Sindhi civilization. His first instructor was Akhund Noor Muhammad Bhatti although he was mostly self-educated. Although he received small formal instruction, the Risalo provides cogent evidence that he was well-versed in Arabic and Persian. The Qur'an, the Hadiths, the Masnawi of Maulana Jalaluddin Rumi, along with the aggregation of Shah Karim 's verse forms, were his changeless comrades, voluminous mentions to which are made in the Shah Jo Risalo. He is besides known for his penmanship and manus composing accomplishments. He made several transcripts of the Qur'an.

The concluding old ages

The Urs commences every twelvemonth from 14th Safar ( 2nd month of Hijra calendar ) and lasts for three yearss. Along with other characteristics, like nutrient carnivals, alfresco markets selling Ajrak and Sindhi Caps among others, and entertaining and competitory athleticss, a literary assemblage is besides held where documents refering the research work done on the life, poesy, and message of Bhittai, are read, by bookmans and renowned literary figures. His adherents and abstainers, vocalists and creative persons, gather about and sing transitions from his Risalo. Scholarly arguments and exhibitions of his work and traditional Sindhi artefacts are besides organised.

Shah Abdul Latif Bhittai

Shah Abdul Latif Bhittai ( besides referred to by the honorifics: Lakhino Latif, Latif Ghot, Bhittai, and Bhitt Jo Shah ) ( 18 November 1689 – 1 January 1752 ) ( Sindhi: شاه عبداللطيف ڀٽائي‎ , Urdu: شاہ عبداللطیف بھٹائی‎ ) was a celebrated Sindhi Sufi bookman, mysterious, saint, and poet, widely considered to be the greatest Muslim poet of the Sindhi linguistic communication. His gathered verse forms were assembled in the digest Shah Jo Risalo, which exists in legion versions and has been translated into English, Urdu, and other linguistic communications. His work has been compared often to that of the Persian poet Rūmī . Seyyed Hossein Nasr, Professor of Islamic surveies at George Washington University, described Shah Latif as a `` direct emanation of Rūmī 's spiritualty in South Asia. ''

The early life

Shah Abdul Latif was born to Shah Habib in the small town of Hala Haveli, a few stat mis to the E of the present town of Bhit Shah ( named after him ) , on Safar 14, 1102 A.H. i.e. November 18, 1690 CE. Latif was raised during the aureate age of Sindhi civilization. His first instructor was Akhund Noor Muhammad Bhatti although he was mostly self-educated. Although he received small formal instruction, the Risalo provides cogent evidence that he was well-versed in Arabic and Persian. The Qur'an, the Hadiths, the Masnawi of Maulana Jalaluddin Rumi, along with the aggregation of Shah Karim 's verse forms, were his changeless comrades, voluminous mentions to which are made in the Shah Jo Risalo. He is besides known for his penmanship and manus composing accomplishments. He made several transcripts of the Qur'an.

The concluding old ages

The Urs commences every twelvemonth from 14th Safar ( 2nd month of Hijra calendar ) and lasts for three yearss. Along with other characteristics, like nutrient carnivals, alfresco markets selling Ajrak and Sindhi Caps among others, and entertaining and competitory athleticss, a literary assemblage is besides held where documents refering the research work done on the life, poesy, and message of Bhittai, are read, by bookmans and renowned literary figures. His adherents and abstainers, vocalists and creative persons, gather about and sing transitions from his Risalo. Scholarly arguments and exhibitions of his work and traditional Sindhi artefacts are besides organised.

Remarks ( 21 ) Closed

State me the narratives, oh thorn-bush/Of the mighty merchandisers of the Indus/ Of the darks and the yearss of the comfortable times/Are you in hurting now, oh thorn-bush. The elect merchandisers are on decline/And the revenue enhancement aggregators have disappeared/The river is littered with mud/And the Bankss grow merely straws/The river has lost its old strength/You large fish, you did non return/When the H2O had its flow/Now it 's excessively lateYou will soon/ be caught/For fishermen have blocked up all the ways/The white flake on the water/Its yearss are on the ebb. ( — Bhittai [ translated by Prof. D. H. Butani ( 1913-1989 ) in The Melody and Philosophy of Shah Latif ) . Many many thanks to Dawn to rejuvenate with the great mysterious poet name.

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