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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.

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

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.

Essay On Shah Abdul Latif Bhittai In Sindhi

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Shah Jo Risalo - Wikipedia, the free encyclopaedia

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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.

`` The survey of history ne'er existed in the true sense in the British clip '' , he said. `` Because they were propagating certain thoughts. These divided Hindus and Muslims. They would mention to oculus informants as `` native historiographers '' , and imply that they wrote unscientifically and subjectively to delight local swayers. They denigrated Akbar and Aurangzeb and chose non to congratulate the Mughals. It was the Muslims who coined the word Hindu and Hindustan. They created India. True the Muslims broke graven images because they believed in the one God, but they integrated Hindus into the system. They even married Hindu married womans. The Muslims studied Sanskrit, the Hindus studied Islam and Islamic linguistic communications.

I foremost read about Dr. Nabi Bakhsh Khan Baloch ( Dr. N. A. Baloch ) in a missive of Faiz Ahmed Faiz written on 8 June 1953 to Mrs. Faiz from Hyderabad Jail, and included in the aggregation ’صليبين ٠يرﻵ دريچـﻶ ٠ين‘ published from Karachi in 1971. Faiz describes him as a pleasant visitant, a professor in the local University who brought for him interlingual renditions of Shah Abdul Latif Bhitai, Sindh 's great mysterious poet. He recalls with fondness the sort words of Dr. Baloch and the utile treatment with him on poesy and educational, affairs. A few old ages subsequently when I was at the Ministry of Education, Islamabad and we were fixing lists of bookmans from within the state and from abroad who could talk or compose on Quaid-i-Azam Mohammad Ali Jinnah in connexion with his centennial jubilations, Dr. Baloch 's name came up and he complied a brochure on quotation marks from the Quaid-i-Azim in Urdu for pupils.

It continues to be a utile mention book despite the fact that Dr. S.M. Zaman has more late published a comprehensive mention book on the topic. In 1975 in connexion with Sindh Through Centuries Seminar, I heard Dr. Baloch speak on folklore and music with authorization and assuredness, and it left on my head an unerasable feeling of his many-sided personality, - as a bookman with multi-disciplinary attack, a bookman in the traditional mold holding to make something or the other with the full principal of cognition. Two of the major article in the introductory booklet brought out on the juncture by Pyar Ali allana, Minister for Education and Cultural Affairs, Government of Sindh, and Chairman, Central Committee, Sindh Through Centuries Seminar, were by Dr. Nabi Bakhsh Khan Baloch, Vice Chancellor, University of Sindh, Jamshoro, viz. ( 1 ) 'Sindh, a Historical Perspective ' and ( 2 ) 'Sindhi Folk Arts and Crafts '

I came in contact with him in 1976 when after holding been Vice-chancellor, University of Sindh, Dr. Nabi Bakhsh Khan Baloch was posted as O.S.D ( Secretary ) in the Ministry of Education, Islamabad. The work assigned to him for supervising included programmes of century jubilations of the establishing male parents of Pakistan, Quaid-i-Azam Mohammad Ali Jinnah and Allama Mohammad Iqbal, the programmes in the readying of which I had played a polar function as secretary to the two Executive Committees concerned but I had in the center of 1976 been posted abroad as Education Attache at the Pakistan Embassy London. My predecessor at that place, Dr. S.M. Zamann ( soon, Chairman, Council of Islamic Ideology ) had returned place. I was to the full prepared to go forth as Mumtaz Daultana, embassador of Pakistan in the United Kingdom had urged that the new Education Attache ' should fall in instantly now to his assignment. Dr. Baloch likely felt that in my absence he might see troubles in implementing the centennial programmes. He hence in a meeting convened by the Education Minister, Mr. Abdul Hafeez Pirzado brought up the topic and the Minister remarked that if the officer was so indispensable for the occupation, he should be stopped from continuing abroad. A friend of mine who met me in Aabpara in the afternoon informed me about the development and sympathized with me. However, in an interview the undermentioned forenoon, the Education Minister Okayed my traveling abroad and decided to host a response command me farewell.

Dr. Baloch consolidated his place and emerged as a figure of considerable effect get downing from 1977. Late Mr. A.K. Brohi 's association with the authorities of General Zia-ul-Haq as Minister turned out to be a helpful factor for him. Among other things Mr. Brohi headed the National Hijra Committee apparatus in April 1978 to tag the juncture of beginning of the fifteenth century of Hijra in a befitting mode in line with determinations taken in the meeting of Foreign Ministers of the Organization of Islamic Countries. One of the proposals of the commission led to the constitution of the Islamic University, Islamabad, Dr. Baloch was appointed the first Vice-chancellor of this University. He besides came to head the Institute of Islamic History, Culture and Civilization, a research organisation which had earlier been established as Commission for Historical and Cultural Research with Professor K.K. Aziz the good known historian as its president. Dr. Baloch as manager of the institute continued with its programme of publication and research but reoriented it to accommodate new demands and his ain experience as a bookman. Recalled here are two books of the period:

The comprehensive bibliography is the joint digest of the research bookmans of the Institute who worked under the way of Dr. Baloch. It is based on different bibliographical beginnings, and, besides English, lists books in Urdu, Punjabi, Sindhi and Pashto, It besides draws on authorities publications, paperss and studies. Chiefly associating to the station Independence Period ( 1947-80 ) , the bibliography contains 8,385 entries which cover a broad scope of topics such as: ( 1 ) Mention Works. ( 2 ) Land and the people. ( 3 ) History. ( 4 ) Geography ( 5 ) Politics ( 6 ) Government ( 7 ) Economicss ( 8 ) Foreign Affairs ( 9 ) Defence ( 10 ) Culture and Civilization ( 11 ) Art Architecture and Archaeology ( 12 ) Language and Literature ( 13 ) Education ( 14 ) Religion and Philosophy ( 15 ) Sciences and Technology ( 16 ) Health and Medicine ( 17 ) Migration and ( 18 ) Mass Media and Information.

In his research on Fatahnamah, Dr. Baloch has followed incremental attack, constructing the quantum of research bit by bit over a long period of clip as the beginnings became available, and by taking into history English interlingual rendition of the work in modern times. He has commented on and acknowledged the value of late Dr. U.M. Daudpota 's research who foremost edited the Persian text based on five manuscripts and published in 1939. Dr. Baloch started his journey from where Dr. Daudpota left it and sustained it from 1943 onwards till the present edition with a doggedness and presbyopia of a echt research bookman looking up major depositories of manuscripts in the subcontinent and the U.K. for stuffs relevant to his intent, reading those stuffs with an acute mind and utilizing them objectively to set up what is historically reliable in Fathnamah and explicating what needs to be replaced in the text. The terminal consequence should be described as a major academic accomplishment. The work as published is Volume-I portion of an unrealized dream, 25 volume undertakings on the original beginnings of Indo-Muslim History get downing with the old ages 712 and stoping in 1947 when Pakistan emerged as a autonomous province.

After Dr. Baloch 's is term of office as the Vice Chancellor of the Exchequer of the Islamic University and as Director Institute of Islamic History, Culture ad Civilization came to an terminal, the inquiry of farther use of his services was examined in the mid 1880ss by the Establishment and Cabinet Division in the visible radiation of a directing issued by the late President General Zia-ul-Hq. As a effect of this exercising, I was asked to outline and publish, after due procedure, a authorities declaration puting up National Hijra Council, raising its position from a commission to an independent organic structure under the administrative control of the Cabinet Division located at 20 Masjid Road F 6-4, Islamabad. Late Mr. A.K. Brohi remained its president and Dr. N.A. Baloch became advisor to the Council. He continued his scholarly work with unabated devotedness. Three publications of the National Hijra Council during this period stand out vividly in my remembrance. Those are:

Islam and Art are authored by Dr. Lois Lamy Al Faruqi, Professor of Religion and the Humanistic disciplines at the Temple University, Philadelphia, U.S.A. with a foreword by Dr. N.A. Baloch. The book efforts to province the aesthetic rules of art and their utilizations with the rules of Islam in general, and to study the artistic look of Muslim esthesia in assorted signifiers and lands in the historical position. Calligraphy which is cardinal to art in Islam has been discussed as arabesque with voluminous illustrations of modern-day books, and the assorted maps it has performed in the Muslim Culture. From penmanship treatment moves to architecture. Common constituents in Islamic edifices such as enclosed courtyard, dome, aisled sanctuary, mihrab, etc, have been identified. Arabesque ornament and its motive vocabulary as used in architecture, ceramics, rugs, fabrics, and metal work have been high lighted. The last chapter trades with music.

One of the undertakings on which late Mr. A.K. Brohi expressed his positions in rather a few meetings of the Hijra Council was based on the proposed publication of a 100 plants in English interlingual rendition stand foring assorted facets of Muslim civilization and civilisation down the ages. Dr. N. A Baloch took it up assiduously and prepared a conspectus of the undertaking by naming plants of scholarship which could mirror Islamic civilization, and started audience meetings with bookmans in the Muslim universe. Dr. Baloch implemented the undertaking with rig our and published four volumes go oning farther work on a twelve more. But the undertaking could non be completed and it remained an unrealized dream of a fertile head after Dr. Baloch departed from the Hijra Council.

For sometimes we were both concerned in different capablenesss, with our one-year jubilation of Independence Day. Each twelvemonth I would convene a meeting at the Cabinet Division for one peculiar point, the publication programme for the twenty-four hours. The meeting was attended by representatives of all ministries and divisions concerned and Dr. Baloch chaired the meetings from the really get downing he was clear in his head that the set of publications to be prepared each twelvemonth for distribution among school kids should be memorial in character, in memory of the event being celebrated. It should non hold anything to make with the authorities of the twenty-four hours. The programme was implemented along these lines and everybody endorsed this attack.

The existent educationalist in Dr. Baloch emerged on the scene, when he was appointed Press Attache in the Middle East. He called on the great Allama I.I. Kazi, the Vice Chancellor of the Sindh University, when it was being shifted to Hyderabad. The Allama asked Dr. Baloch to fall in university and when he asked about the term of office, Dr. Baloch weans told, `` Till you retire '' . Without a minute 's vacillation, Dr. Baloch tendered his surrender from the Ministry of Interior, Information and Broad projecting Division, where he was functioning, and joined the university to go the laminitis of the Department of Education in Sindh University, which till than did non be in any other university of the state.

Dr. Baloch served as a Vice Chancellor of Sindh University from December 1973 to January 1976, when his services were acquired by the federal authorities. In Islamabad he held of import place as secretary ( O.S.D ) Ministry of Education and Ministry of Culture: Chairman, National Institute of Historical Research: Member of Pay Commission: Member of Federal Review Board: Advisor to the National Hijra Council: but possibly his remarkable differentiation is that he was the first Vice Chancellor of the Islamic University ( now International Islamic University ) .

Dr. Nabi bakhsh Khan S/o Ali Muhammad Khan s/o Arz Muhammad Khan Baloch, his ascendants migrated from Dera Ghazi Khan and settled in Saghar country, during Kalhora rule- was born on 16th December, 1917 A.D. Father died after four months and the uncle Wali Mohammad Khan took over the care of the orphan nephew. There was no primary school in small town Jafar Khan Laghari where he was born, so when he became of school traveling age, he was admitted in a primary school at small town Palio Khan Laghari at a distance. Four criterions of primary instruction he passed successfully, after playing hooky player and being punished for his failing in arithmetic. For secondary instruction, he got admitted in the historic Naushahro Feroz Madresah & High School in 1929. An destitute bright pupil, he passed seven criterions in seven old ages and matriculated from Bombay University in 1936. Bahauddin College Jhungarh, run by the altruist Nawab, offered a locale and he went at that place for four old ages more and in 1941 got the grade of B.A ( Hons ) with first category 3rd place in the Bombay University. Then he had to travel out of Jhungarh due to his Khaksar activities, which the State did non aprove of. He went to Aligarh Muslim University and did his M.A, L.L.B there with first category first place in M.A, and first category ranking in L.L.B. When the Quaid-e-Azam Mohammad Ali Jinnah visited the University, he led the Khaksar contingent to show guard-of-honour. On return from Aligarh, he served as lector at the Sindh Muslim College Karachi in 1945-1946.

Due to his first category first place in M.A, he got scholarship from the British Government of India to prosecute farther surveies at the University of Columbia in New York City. He did M.Ed. and B.Ed. during 1946-1949, which were hot old ages of firing argument over the `` two-nation-theory '' in the sub-continent, discussed abroad with involvement. An Indian bookman, Taraknath Das, was at the dais in New York outrightly reprobating the two state theory. Youthful Baloch, a pupil from the Columbia University took his bend during the inquiry reply clip and raised such determination points that the talker Taraknath Das could non rebut and walked out. `` Khan Baloch '' won the twenty-four hours and became a popular arguer. He had already organized a Muslim Students Association in the Columbia University. As its secretary, now he participated in the arguments in of import metropoliss of the United States and Canada. At the first independence-day-celebratation held in New York City in 1947, scholarly Baloch presided and presented a map of Pakistan to illestrate his presidential reference. Then he went round the States and Canada to roll up parts in hard currency and sort for the rehabilitation of Muslim refugees uprorted from India.

Nabi Bakhsh Khan became Doctor of Education, from the Columbia University, in 1949. He had an offer for employment in the UNO, but he preferred to acquire back place and engage in its development. Back place in May 1949, he found that the promised occupation had already been filled and he had to travel unemployed for at least a twelvemonth. Undaunted by inauspicious fortunes, he drew his ain action-plan. During the twelvemonth 1949-50, he visited many topographic points in Sindh its small towns, crossroadss and towns, organized kutchehris with the common people and educated himself about the civilization and traditions of Sindh, and visited schools to turn to immature pupils. He visited Dadu High School in 1950, when I was a pupil of IV Standard. His address infused the spirit or organisation amongst us. Soon we formed an English Debating Society and a Sindhi Bazm-i-Adab.

In 1950, Dr. Baloch got a occupation in the Pakistan Information Division, and so in the foreign service, but he left good occupations to go a instructor in the university. The University of Sindh had been established in Karachi on 3rd, April 1947, replacing the Bombay University as an analyzing authorization for the colleges and high schools so bing in Sindh. After four old ages, the nascent University of Sindh got its god-father Allama I.I. Kazi as its 2nd Vice-chancellor, who looked for gifted immature professors, who could assist him turn the University of Sindh into a instruction University. Dr. N.A.Baloch was identified and picked up, along with a few more. A Department of Education was the first instruction establishment which was made functional in September 1951 with Dr. N.A.Baloch as its laminitis Director. During the academic twelvemonth 1952-53, the Department of Sindhi started working. It became the extra assiganment of Dr. Baloch. Allama Kazi loved, appreciated and trusted him and he was besides acquiring popular with the pupils community all over Sindh. The Sindh University was shifted to Hyderabad on 4th May 1951, and housed in what is now called the Old Campus, since named Elsa Kazi Campus, and Dr. N. A. Baloch took his abode at that place and is populating and working at that place continuously eversince.

Allama I.I.Kazi resigned from the Vice-chancellor 's station on 25th May 1959, and passed off on 13th April 1969. Dr. N.A.Baloch continued to develop the Department of Education, raised it to the position of Institute of Education & Research and produced pristine research works on the history and civilization of Sindh, since unprecedented. He was inspired by Allama I.I. Kazi and had turned a visionary for educational promotion of Sindh. He keeps the memory of his ideal alive by pull offing Allama I.I. Kazi Memorial Society, on behalf of which he has published a figure of books on the instructions of the great sage of modern Sindh.

Dr. N.A. Baloch was made the Vice-chancellor of the University of Sindh in 1973 and remained as such up to 1976, when he was called to Islamabad. He was appointed as OSD ( Jan 1976-Aug 1977 ) in the MOE, so posted as secretary Ministry of Culture, Archaelogy, Sports and Tourism ( as a right adult male for the right occupation ) , where he worked from September 1977 to March 1979, and at the same time during 1978-79 he remained a member of the Federal Review Board. on first July 1979, he joined the National Institute for Research in History and Culture, at foremost as Chairman. Within three months he institutionalized it as `` National Institute of Historical and Cultural Research '' and became its laminitis Director ( 1979-1982 ) . In the interim the International Islamic University was established in Islamabad in 1980 and he was chosen as the laminitis vice-chancellor. He laid its foundation and raised its variety meats for two twelvemonth ( 1980-1982 ) : When the fifteenth century jubilations were launched in 1983, he was taken up as Advisor of the Hijra council. He joined on 22nd November 1983, and worked for 7 old ages ( 1983-1990 ) on his 100 Great Islamic Books Project in right earnest. A figure of utile books were translated and published with his scholarly redaction and notes.

The Sindhi Language Authority was established on 4th December 1990 and Dr. N.A. Baloch was called up to go its laminitis –Chairman. He laid the foundations of the Sindhi Language Authority and developed it till 1994. In the mean while he was assigned extra occupation of Minister for Education in the care-taker Government of Sindh Province. He returned to the University of Sindh as professor emeritus, managed the Allama I.I. Kazi Chair and ran Allama I.I. Kazi Memorial Society. He a laminitis of establishments is of all time busy at work, gets ready for the office/field work every forenoon. He has proved that a true instructor ne'er retires. He has been decorated by the Government of Pakistan with four awards so far. Tamgha-i-Pakistan, Sitara-i-Quaid-i-Azam, President 's Award for Pride of Performance, and this twelvemonth 's Sitara-i-Imtiaz, ( announced on 14th August 2001 )

Essay On Shah Abdul Latif Bhittai In Sindhi Language

Shah Abdul Latif Bhittai - Wikipedia, the free encyclopaedia Shah Abdul Latif Bhittai ; شاه عبدالطيف . mysterious, saint, and poet, widely considered to be the greatest Muslim poet of the Sindhi language.. Q & A Essays: Try On Shah Abdul Latif Bhittai In Sindhi. Essay On Shah Abdul Latif Bhittai In Sindhi Language.. essay on shah abdul latif bhittai in sindhi linguistic communication most of them to ­expand into new countries and engage an. Hazrat Syed Shah Abdul Latif Bhittai - Alahazrat.net Hazrat Syed Shah Abdul Latif Bhittai: . of the Sindhi linguistic communication. Shah Abdul Latif Bhittai was born. Bhittai and Bhitt Jo Shah. Shah Abdul latif 's. PDF Spiritualism in the Poetry of Shah Abdul Latif Bhittai poems clearly show that he was good versed non merely in Sindhi, . Poetry of Shah Abdul Latif Bhittai Shah Abdul Latif of Bhit was the poet of all categories of people. Spreading the word: Listen to Urdu interlingual renditions of Bhittai 's. Fans and fans of Shah Abdul Latif Bhittai, . to the hard enunciation and linguistic communication. Written wholly in Sindhi, . in The Express Tribune, May 9. Sufism in Sindh - Wikipedia, the free encyclopaedia This article is written like a personal contemplation or sentiment essay that states the. the poet Shah Abdul Latif Bhittai, . He besides imitate a sindhi vocal to. Sindhi literature - Wikipedia, the free encyclopaedia Shah Abdul Latif Bhittai. Bulbul ' and Maulana Din Muhammad Wafai are some of the innovators of modern literature in Sindhi linguistic communication. Modern Sindhi literature. Shah Abdul Latif Bhittai - Shah Abdul Latif Bhittai Biography. Shah Abdul Latif Bhittai 's. Bhittai, and Bhitt Jo Shah ) ( Sindhi: . He is widely considered to be one of the greatest poets of the Sindhi linguistic communication. Shah Abdul Latif Bhitai - Punjabi Book Chapters & Research Papers. up the tradition of Shah. Shah did for Sindhi linguistic communication and literature¬ and the. for every Sindhi has heard of Shah Abdul Latif. essay on SHAH ABDUL LATIF OF BHITAI essay on SHAH ABDUL LATIF OF. essay on SHAH ABDUL LATIF OF BHITAI Essay Writing. that the Risalo was the lone literary work in the Sindhi language..

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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.

Essay on shah abdul latif bhittai in sindhi

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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.

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.

THE POWER OF MUSIC

Shah Abdul Latif Bhitai created his Sur ( lyrical manner ) Sorath on the narrative of Sorath- Rai Diach which he came to cognize when he travelled to Rajistan ( now India ) and visited Jhunaghar and the Fort of Girnar. He was really much impressed when the bards sang the lay of Sorath Rai Diach. He himself was a talented instrumentalist and was surprised that a King could give himself at the communion table of music to make the highs of rapture to run into his Creator by cutting off his caput to give it to the musician folk singer Beejal. Shah Abdul Latif was a lover of music from his really childhood as mentioned in parity – 8 of the Part- 1 Shah Abdul Latif Bhittai Saint Poet of Sindh ( 1 ) . Dr. Motilal Jotwani, in his book, “Shah Abdul Latif ( his life and work ) ” , says, “Sound is God. It helps one realize the ego, raises one’s being to the Divine rapture, the elevated province of feeling. Shah Abdul Latif, in his Sur Sorath, the great forfeit of King Diyac illustrates the Supreme power of music. Diyac, under the mystical influence of music, breaks the bondage of worldly glamour and gives his caput in willing resignation to the folk singer, Beejal” . ( 2 )

THE STORY OF SORATH-RAI DIATCH.

A nuptial emanation with instrumentalists playing nuptial music is continuing to the Kingdom of Raja Anirai. The bride ‘ Sorath’ is sitting in a palanquin borne on the shoulder of four strong work forces. Her male parent and other relations with blades and spikes walk along it in a rejoicing temper. Suddenly they hear the sound of Equus caballus hoofs crushing the land raising dust, acquiring nearer and nearer. The music Michigans and with the settling down of dust, they find themselves surrounded by militiamen flourishing twinkle blades. The leader of this little force orders all the work forces to give up or decease. Finding no opposition, they drag out Sorath from the palankeen, put her on the Equus caballus and they vanish in a storm of dust.

Beejal travelled to Girnar garrison of Jhunagarh with his lyre punctually decorated with finenaries. When arrived at garrison gate, he told to province the intent of his visit, to which he replied so meekly that the guards allowed him to come in the garrison. After a short remainder, he came to the chief square and started to play sweet malodies. Peoples heard these tunes and gathered around him. They were intoxicated with his music. Slowly he proceeded to the castle of King Rai Diatch and played many more tunes to make the ears of the King. When the male monarch came to balcony, he saw a folk singer playing these sweet tunes on his lyre.

The male monarch kept Bijal as his invitee in the castle and whenever he was in a temper for music, he became ungratified and called for Beejal to play on his lyre. During these Sessionss, the male monarch felt himself transported to higher domains of spiritualty in enchantments in which cryptic calls came to him to make the Creator. The male monarch offered Beejal many wagess every clip he played music on his lyre but he refused to take any wagess and eventually told the male monarch in Court that he wanted his caput and nil more or less. The male monarch, the tribunal, the Queen Sorath and the populace we astounded to hear Beejal’s demand. But, the King who had succumbed to the cryptic tunes which took him to religious raptures beyond his control and opposition, agreed to his demand to the alarm of every one. Professor Amena Khamisani translates Shah Abdul Latif’s verses as below:

At last, the fatal dark came unheralded. Beejal played his best tunes before the male monarch and the courtiers, distributing the charming music to the highest pitch, that the male monarch Rai Diyach went into a enchantment and cryptic visions appeared to him naming him to the ultimate cloud nine in the presence of the Creator. Under such enchantment, he unsheathed his sticker and with one fleet expanse of his manus, his caput came turn overing on the land. A call of arrant hurt rose from the courtiers, Queen Sorath and the adult females of the castle. Beejal stepped to take the caput, but the queen requested him to allow it stay with them for a piece, to do it presentable for him to take it off. Equally shortly as Beejal got the caput of Raja Rai Diyach, he travelled faster than air current to show it to Raja Anirai. Raja Anirai was startled to see the caput of the King Rai Diyach and asked Beejal how could he make it? He forgot his promise and was enraged and ordered Beejal to go forth his land atonce, fearing that he could make the same to him besides. Remorse took clasp of Beejal, he realized that he had committed a great atrociousness and thought came to him that the least he could make now was to return the caput to the greathearted King’s organic structure. He instantly took a back journey to Girnar- Jhunagarh. When he reached at that place, he saw that a pyre of Sandal wood was raised on the land, on which the organic structure of the King was laid and Queen Sorath sat beside the organic structure to be burned to decease with her hubby the male monarch as required by their faith. He was so agitated and ashamed that he climbed the pyre, put the King’s caput to his organic structure and refused to acquire down the pyre, as he wanted to decease with the King and the Queen Sorath. Pyre was so put to torch and shortly the fires roared and converted them to ashes. The great English bookman H.T. Sorley translates Shah Abdul Latif’s verses as below: ( 4 ) .

Part – 3 ( SASUI – PUNHOON )

Shah Abdul Latif Bhitai now wanted to see Bhambhore and Pub Mountain where Sasui had suffered great adversities to make Punhoon in Kech Makran. When Shah Sahib came to Bhambhore he saw the ruins of this one time beautiful and comfortable walled City as Bhambhore was destroyed by a terrible temblor. Here nil could be traced about Sasui and Punhoon. From there he so proceeded to Pub Mountains, on the manner, Sasui had followed Puhhoon’s trail to Kech makran. The adversities that he encountered, he realised, were manifold more for Sasui centuries ago as she was a delicate adult female all entirely without nutrient and H2O. The poetries that came to him were memorised by his Fakirs. It was a really bosom riping experience. When they reached a hut on the mountain, they saw that there was grave nearby which was good maintained. The individual from the hut told them the narrative, he had heard from his ascendants, of the reaching of Sasui and her entombment and later reaching of Punhoon and his entombment with Sasui as willed by God.

Narrative of the ageless love of Sasui-Punhoon.

Sasui with her inaugural friends was taking a amble in a garden of day of the month thenar trees. They were larking and basking themselves, when one of them said that a Prince of Kech Makran has brought rare goods for sale. She had been to see these goods but when she saw the Prince Punhoon Khan Baloch she about swooned with rapture as she had ne'er seen such a fine-looking adult male and she saw that his beauty had the same consequence on other misss and adult females. Sasui who was worshiped as the most beautiful miss in Bhambhore was funny and wanted to see Punhoon instantly. However, she could non make so without the permission of her male parent.

On the other terminal, Punhoon with his comrades came to Sassui’s male parent, and asked for his daughter’ manus in matrimony. Sasui’s father told him that his girl can get married in his kin of laundrymans merely and non with an foreigner. Sing the sad status of Punhoon, his friends were really flustered and told Sasui’s male parent that they besides were laundrymans and he should give Punhoon a opportunity to turn out it. Reluctantly Sasui’s male parent agreed and gave Punhoon some apparels to wash. Punhoon tried his best but the apparels were damaged and his manus had sores. Punhoon and his friends decided to hide a gold coin in the damaged apparels and with Sasui’s aid ; they delivered the apparels to the proprietors.

In Kech Makaran Punhoon’s male parent, Hoat Aari Jam Ruler of Kech Makran was worried about his boy who had taken merchandize to Bhambhore and had still non returned. Therefore, he sent one of his Ameers ( Godhead ) to travel to Bhambhore and happen out why Punhoon was non returning place. The Amir shortly arrived in Bhambhore, met Punhoon and saw that he was rinsing apparels for a Washerman for the interest of his girl Sasui. Punhoon refused to travel back place to kech Makran with the Ameer. When the Ameer saw that he was non successful in carrying Punhoon to come place, he returned to Kech Makran and narrated to the khan ( Punhoon’s father ) all that he had seen in Bhambhore. He told him that Punhoon had no purpose at all of coming back from bhambhore, at any cost. The Khan became really angry and ordered Punhoon’s brother to travel to Bhambhore and convey him back at one time. They instantly saddled their camels and reached Bhambhore. When they met Punhoon and Sasui, they showed their felicity on their matrimony and on their petition, matrimony celeberations were held in which unsuspicious Punhoon Saturday with them imbibing vino. The brothers made him imbibe so much vino that after midnight he became unconscious and they brought him to bed where Sasui was waiting for Punhoon to come. When Sasui saw that Punoon was kiping peacefully, she besides succumbed into a deep slumber of young person.

Punhoon’s brothers who were waiting for such an chance came in softly, removed Punhoon from the bed and brought him to a topographic point where camels were ready for journey. They put Punhoon comfortably on a Camel and they proceeded to Kech Makran. Before morning, they covered a good distance from Bhambhore. When Sasui woke up, she found that Punhoon, his brothers and their camels were gone. She raised a chromaticity and call and her parents and other relations gathered around her to comfort her. Her male parent instantly sent work forces in hunt, in the metropolis. They all returned unsuccessful except for one who said there are footmarks of camels traveling to the way of Kech Mekran.

Sasui cried her bosom out, howling and keening for Punhoon and decided to go forth place in hunt of Punhoon. Her male parent, her female parent and all relations consoled her that there was no demand to travel in hunt of Punhoon as he will come to her. But she would non listen. They apprised her of the dangers of the unsmooth mountains, with no H2O or nutrient etc. but to no help. They so implored her to take a usher and retainer who will take attention of her but she wholly refused any aid. She told them that it was her mistake as she overslept and lost her Punhoon, so she will travel and happen him all entirely. I quote Shah Sahib’s poetries translated by H.T.Sorley in his book “Shah Abdul Latif of Bhit”

Sasui started walking towards Pub Mountain, with full finding to make Kech makran and to happen Punhoon. The twenty-four hours was hot and the terrain uneven with little rocks on which it was hard to walk. Flushing came on, she felt tired and thirsty but there was no habitation about. Flushing changed into pitch darkness of the dark. She climbed on a large bowlder of the mountain to salvage herself from animate beings etc. As the dark progressed the cold crept over the mountain, she felt cold, and she found that the shawl like piece of fabric with which she had covered her caput, as a protection from the strong sunrays, was non sufficient to cover her organic structure. Shah Abdul Latif Bhitai’s verses on this as translated by H.T.Sorley in his Book ‘Shah Abdul Latif of Bhit’ I quote:

Now she lost the way to kech but she kept on walking blindly through thorn shrubs rupturing her apparels at many topographic points. She came to a mountain cleft and found H2O fluxing and she quenched her thirst but she did non rest and went on walking fast. The unsmooth terrain of the mountain had already torn her slippers and now she walked barefoot cutting her pess on crisp rock. Even with shed blooding pess, she walked and walked until twilight. She kept her vigil for the forenoon to come and at morning, she started walking once more. She prays to God: I quote poetries of Shah Abdul Latif Bhitai translated in English by H.T.Sorley ) :

Sunbeams were cruelly hot, perforating through her bony organic structure. She felt really tired, wholly exhausted from hungriness and thirst, but her pess ne'er wavered and she kept traveling. Through her bleary vision, she saw a goat herder looking at his caprine animals croping here and at that place off from his hut. When she reached at that place, the goat herder was astounded to see this beautiful adult female with tatterdemalion apparels and the visible radiation of lecherousness showed in his eyes. She was really much afraid and requested him to give her some H2O, as she was thirsty. He went to milk the caprine animals for her. In the interim, she called upon God Almighty to salvage her celibacy and the Earth moved beneath her pess. A cleft appeared and she slipped down in it and the Earth closed on her go forthing a corner of her caput cloth outside. When the goat herder came, he saw the piece of fabric stick outing out of the Earth and he knew what had happened as he had besides felt the Earth shudder. He collected some rocks to conceal the fabric and gave it a expression of grave. I quote Shah Abdul Latif Bhitai’s poetries, translated by H.T.Sorley:

Punhoon when he woke up found himself tied up with ropes on camel back with brothers siting beside him. He became wild with choler and asked them as to why was he bound up like that, where was Sasui and where were they taking him? They told him that male parent wanted us to convey you merely. He tried to liberate himself but to no help. He kept naming “Sasui, Sasui” boulder clay he became unconscious. When they reached Kech Makran, he confronted his male parent Hoat Ari Jam swayer of Kech Makran. His male parent, who was really angry with him, did non listen to his supplications and ordered that he should be confined to his room under gaurd. Punhoon was grief stricken for Sasui and refused to eat and imbibe anything. Everybody tried to comfort him but his heartache knew no bounds and he kept shouting, “Sasui, Sasui, Sasui” all the clip. He became bony and so weak that his parents were alarmed for his life. They hence decided to convey Sasui but he would non listen and insisted that he will travel and bring her. His male parent wanted his brothers to attach to him but he refused to travel with them, where upon Camels were saddled and with two retainers he proceeded to Bhambhore. The camels ran fast and the following twenty-four hours they arrived on Pub mountain and along the route they saw a hut and a goat herder standing at a grave. Suddenly Punhoon stopped his camel, dismounted and accosted the goat herder, “Whose grave is this? ” The adult male replied, “This grave is of a adult female, whose was hungry, thirsty, emaciated, with her pess hemorrhage and her apparels tattered, tired and ill, naming, “Punhoon, Punhoon” . When I went to bring some caprine animal milk for her, there was an earth shudder. When I came back, I saw the corner of her scarf stick outing out of the land and covered it with rocks. Hearing this Punhoon dismounted and sat himself down on his articulatio genuss before the grave and prayed to God to unify him with his beloved. Suddenly there came a jar in the Earth with boom, and the grave opened and Punhoon saw Sasui’s smiling face lifting from the grave. He let out a call, “Sasui” and jumped in the grave, Sasui embraced him and the Earth closed over them.

Shah Abdul Latif Bhitai, in this ‘Sur’ gives us the message that the Beloved ( God ) is non easy to make. One has to travel on the route of agonies, strivings and forfeits of all sort of secular amenitiess and separations from parents, friends and the luring secular ownerships, by abdicating everything with merely the one end to make the dear. When Sasui found that Punhoon was taken away by fraudulence by his brothers, she listened to no 1 and blindly followed the way to kech Makran to make Punhoon. She ne'er thought of adversities or decease. She walked, she ran on the unsmooth terrains of Pub Mountains. Hungry and thirsty she kept on traveling naming ‘Punhoon, Punhoon’ .

I shall here cite celebrated German Philosophaer, Annemarie Schimmel about Sasui: “She expresses in suiting symbol her wish to bury wholly her secular fond regards. Bhambhore, where the beloved had one time appeared to her, is of no usage without him ; the universe can function for a short piece, as the topographic point of Divine manifestation, but one time the psyche is deprived of this vision due to her ain indolence and inattentiveness, it is impossible to happen the beloved in this topographic point ; one has to cut off all secular dealingss and joys and enter the narrow route that leads into wilderness” . Here I would wish to cite Shah Abdul Latif Bhitai’s poetries translated by Zeb:

Part-2 ( NOORI – JAM TAMACHI )

Shah Abdul Latif Bhitai was now a handsome young person and his mysterious careers made him restless to travel to different topographic points in hunt of his vision. He wanted to see the people of other faiths who were rolling approximately in the same quest have oning their spiritual attires of xanthous and orangish etc. These holy work forces, normally traveled by pes to topographic points of their worship where there were Mandirs ( temples ) of their different divinities. He decided to fall in them and see for himself whether they were on the right way. He with his Fakirs went along with them. At dark The Sadhus and Jogies sang bhajhans in congratulations of their divinities, where as Shah Sahib’s Fakirs sang the poetries of Shah Sahib. On the manner, they met many parties of folk singers who sang the folklore of Noori- Jam Tamachi, Sassi- Punhoon ( a Balochi common people traditional knowledge ) and when they crossed the boundary lines of Sindh and entered Rajistan they heard the folklore of Sorath- Rai Diach. They travelled up to Jaisalmeer and so took a return journey to place.

From twelvemonth 1389-92 A.D, Sultan Rukunnuddin Shah Jam Tamachi ruled Sindh. His Capital was the metropolis of Thatta. There is large Lake named Kenjhar some distance off from Thatta ( at the base of ‘Hillaya hill’ ) , it is a really good tourers resort now. But at the clip, Jam Tamachi was the male monarch it was surrounded by midst jungles which provided good hunting evidences. The King used to travel at that place for runing and to sail and loosen up in his royal flatboat in Lake Kinjhar. He had built a little castle on the Hillaya hill from where he could see the shimmering Waterss of the lake and the fishing of the fishermen with their adult females assisting them.

It was really surprising that all the fishermen were of dark dark-skinned colour and had odor of fish all over them. They were ill clad. They survived on catching and selling fish from the lake. Then how come that a really just colored beautiful misss like Noori, was the girl of Kinjhar Gandhro the fisherman? Peoples interested in such historical narratives have found that Noori was the girl of a Rajput Raja Jasodan Rai and her mother’s name was queen Murobat. They were from Kutch a topographic point in India and had migrated to Sindh. Here a female kid was born to them and due to their spiritual limitations, the kid had to be disposed off or abandoned. They adopted the latter option and the nurse took the kid and left it along the Bankss of Lake Kinjhar. A comfortable fisherman Kinjhar Gandhro, found this abandoned kid and brought it place. They had no kids of their ain, so he and his married woman were pleased to hold this gift from God. Sing the white tegument and beauty of the kid, they named her “Noori “which means”bright light” . In clip, Noori grew up to be a really beautiful miss with no equal to her beauty.

Quotation marks from: Dr. H. T. Sorley

It was the dark of Friday sixth of Safar 1101 A.H. ( Nov: 18- 1689A.D ) . In the courtyard of his Haveli ( abode ) , Sayed Shah Habib was walking from one terminal to the other. He looked impatient and disquieted, as his married woman was to give birth to a kid any clip. Frequently he looked up to the sky for relief from Allah, when, to his surprise, he saw, a scintillating bright star, coming down. Fear gripped him to see the star acquiring brighter and brighter, when all of a sudden, the silence was broken by the first call of the babe after birth and the housemaids came running from the Haveli complimenting him that a boy is born to him. Shah Habib was overjoyed to hear this good intelligence and he raised his custodies to the sky thanking Allah, The most Benevolent, and The most Merciful, for this beautiful gift. He was astonished to see in the sky that the bright star was back in the galaxy scintillating brighter and brighter.

Shah Abdul Latif Bhitai, found that the people loved and enjoyed hearing these folklores sung by the Bards and Minstrels and had memorized these narratives ; he hence found it the best media to advance his religious message among the multitudes by poetries, which came to his head from the Creator. The characters best suited for this were the heroines of these narratives, Laila, Marui and Moomal, who despite their infirmity, stood fast the trials of their love, each in a different manner, harmonizing to their circumstance. Laila in her amour propre surrendered her darling Godhead Chanesar for a dark to acquire a invaluable diamond necklace from Kaunru. Marui ne'er compromised with Umar Badshah ( king ) to be his queen and thwarted his every move to interrupt her resoluteness to travel back to her people, her bespoken and her state Malir. Moomal was found by Rano Mendhro in the embracing of a adult male when he came to see her at dark and left in disgust to penalize her for her unfaithfulness. Moomal resorted to every attempt to do it clear to Rano Mendhro that the individual he saw was her sister Soomal in camouflage, but Rano Mendhoro ignored her plaints. These narratives are narrated in The Salient characteristics of the regulation of Soomra Dynasty in Sindh, Romantic Age portion 1, portion 2 and portion 3.

Even though the Court linguistic communication and that of erudite bookmans of eighteenth Century was Iranian, Shah Abdul Latif Bhitai’s poetries came in Sindhi linguistic communication, the linguistic communication of local multitudes, the common individual, largely illiterate. The words, that everybody could understand. Even at that clip, Sindhi vocabulary was rich with words, appropriate to show the intent and feelings so imposingly that it moved the heads of people to the highest pitch of emotional rapture of psyche of non merely Muslims but Hindus and the people of other faiths like Buddhism and Jainism life in Sindh. Many of them became Muslims and those who remained in the bonds of their faith, changed their ideals and adopted Sufi thought believed in the instructions of Sufi Saints and temporized the overzealous elements of their faiths into tolerance and brotherhood of world, ensuing in peace and repose in their day-to-day life. There is no Sindhi grownup in Sindh, India and Abroad who does non cognize some of the poetries of Shah Abdul Latif Bhitai.

Even in his childhood, Shah Abdul Latif Bhitai discovered that this existence is full of music. Every component has its ain sound and words. The air current, the rain, the storm, the lightening, the mountains, the trees, the grass, the grains, the rivers, the ocean, the birds, the animals and animals on land and in H2O had their ain music. Even so, the sweetest and the best music is that of human existences which creates joy, sorrow, poignancy and plaints. It creates aesthetic rapture and is the best beginning to perforate the psyche and conveyance adult male to the highest degree to run into his Creator. Shah Abdul Latif Bhitai was bestowed by Allah with the gift of music and all his poetries he uttered were divided in “Surs” ( different lyrical manners ) , so that these could be sung in such a manner that human head may be moved to so intense a pitch of poisoning and rapture, that it will convey him nearest to God.

In hunt of truth, Shah Abdul Latif Bhitai was frequently ungratified to see the sites of the love affairs, where these took topographic point and meet people, who may state him the love narratives of Laila-Chanesar, Umar-Marui and Moomal-Rano, to see any difference, from the narratives sung by Bards and Minstrels. Now that he was a immature adult male, his male parent Shah Habib reluctantly allowed him to travel. Shah Abdul Latif used to sit a female horse whom he had named “ Chungal Ghori”.. He with his two friends Hashim and Tamar, who called themselves his Fakirs, started their journey to Debal, Umer Kot and to Moomal Jemaah Islamiyah Mari in Mirpur Mathelo. Wherever he went, he was good received as Sayeds were much revered by Muslims every bit good as Hindus every bit. What he saw was the ruins of these topographic points and metropoliss and dry rivers and canal beds. The poetries that he uttered at each topographic point were memorized by his attendant Fakirs. When they stayed as invitees at dark in any small town, the headsman ( Vadero/Zamindar ) called for instrumentalists to sing vocals to entertain him. Tamar and Hashim who were besides really gifted recited the poetries of Shah Abdul Latif Bhitai. The small town people and the instrumentalist were really much impressed and many memorized his poetries, to sing for their consolation. The Bards, Minstrels and nomad instrumentalists were largely Hindus, who had caught the Sufi thaumaturgy of the poetries of Shah Abdu Latif Bhitai, roamed about the whole of Sindh and Shah Sahib’s message spread far and broad. When he returned home, he went into speculations often and the outpour of the poetries increased. On the other manus, people, Hindus and Muslims, came to Bhit Shah, from everyplace, to listen to his poetries and seek his approvals.

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.

( شاهه عبدالطيف ڀٽائي رحه ( 1689 کان 1752

شاهه عبدالطيف ڀٽائي رحه صفر 14 ، 1102 هجري يعني 1689 ۾ ڀٽ شاهه کان چند ميل جي مفاصلي تي موجوده شهر سئي ڪنڊر ۾ شاهه حبيب جي گهر ۾ پيدا ٿيو ۽ شاهه صاحب صفر 14، 1165هه يعني 3 جنوري 1752ع ۾ ڀٽ شاھ ۾ هن فاني دنيا مان لاڏاڻو ڪري ويو، شاهه صاحب جي ماءُ جو تعلق هڪ سنڌي قبيلي ( دِيرا ) سان هئو ۽ شاهه صاحب جي والد جو تعلق سيد مير علي ( 1400-1399 ) يعني 802 هجري جيڪو پٽ هيو سيد حيدر حيراٿي سان هيو . شاهه صاحب جو خاندان مٽياري جي سيدن ( سيد شاهه ) جي نالي سان سڃاتو ويو . شاهه صاحب بنيادي فارسي ۽ سنڌي ۾ اخوند نور محمد نگراني ۾ تعليم حاصل ڪئي ۽ قرآن پاڪ پڻ پڙهيائون . شاهه صاحب هڪ عظيم شاعر عالم هيو گهرائيءَ ۾ سنڌ جي تاريخ سماج ۽ معيشت کي بيان ڪيو آهي . شاهه صاحب هڪ تحقيقي عالم هيا . شاهه صاحب ذاتي طور تي پاڻ سنڌ جي الڳ الڳ جڳهن جا دورا به ڪيا ۽ انهن پنهنجي شاعري ۾ بيان ڪيو آهي ته پاڻ ماڻهن سان به ملاقات ڪئي . تون حبيب تون طبيب تون دردن جي جانب تنهنجي جيءُ ۾ آزارن جي انواء صاحب ڏئي شفا ميان مريضن کي .

شاهه عبدالطيف جي مزار سنڌ جي هڪ ننڍي شهر ڀٽ شاهه ۾ آهي . شاهه عبدالطيف کي الڳ الڳ نالن سان سڃاتو وڃي ٿو جيئن ڀٽ جو شاهه، ڀٽ جو ڌڻي، ڀٽائي گهوٽ وغيره وغيره . شاھ صاحب سنڌي ٻولي جو هڪ وڏو ناميارو شاعر ٿي گذريو آهي ۽ شاهه صاحب شاعري سنڌي اردو انگريزي ۽ ڪافي زبانن ۾ ترجمو ڪيو ويو آهي جيڪو شاهه صاحب جي ڪتاب “شاهه جو رسالو” ۾ موجود آهي، شاهه صاحب جي مزار تي روز هزارين زارئين/ مُريد/ مڃيندڙ/ چاهيندڙ حاضري ڀريندا آهن ۽ دعا گهرندا آهن . شاهه عبدالطيف ڀٽائي رحه جي مزار ڪراچي کان 150 ميل ڏکڻ طرف هڪ ننڍي شهر ڀٽ شاهه ۾ آهي . شاهه عبدالطيف ڀٽائي رحه جو عرس مبارڪ هر سال صفر ( ٻيون اسلامي مهينو ) جي مهيني 13،14،15 تي وڏي ادب ۽ احترام سان ملهايو ويندو آهي . شاهه عبدالطيف ڀٽائي رحه کي سنڌ جو روح به چيو ويندو آهي . شاهه عبدالطيف ڀٽائي رحه هڪ عظيم سنت، هڪ قوم پرست، هڪ انسان دوست ۽ جنهن جا قد دنيا جي عظيم شاعرن جي برابر هئا جيئن ( Byron, Keats, Selley, Neruda, Rilke, Rimbaud, etc…… . ) انهن مان هڪ هو . سن 1860 ۾ شاهه عبدالطيف ڀٽائي رحه جي شاعري سنڌي زبان و ثقافت ۽ شاهه عبدالطيف ڀٽائي رحه جون آيات ] گنج [ ڳائڻ وارن گلوڪارن جي طرف متوجهه ٿيون . جڏهن شاهه عبدالطيف ڀٽائي رحه جي شاعري پهرين ارنسٽ ٽرمپ جي طرفان هڪ جرمني اسڪالرشپ ۽ تبليغي جماعت ( شاهه عبدالطيف ڀٽائي رحه جي مرڻ جي هڪ سو سال کانپوءِ ) 1866 جرمني زبان ۾ ترجمو ڪيو ويو . سنڌي علماءِ ڪرام جي مدد سان اصل آياتن جو انتخاب مرتب ٿيو آهي . ۽ “شاهه جو رسالو” کي “شاهه جو پيغام” به چيو ويندو آهي . سن 1940 ۾ DH Sorley هڪ انگريزي عالم سنڌي سکيو ۽ شاهه صاحب جي شاعري ان جي زندگي ۽ ٽائمز جي عنوان سان آڪسفورڊ يونيورسٽي Oxford University جي پريس طرفان هڪ رسالو شايع ڪرايائين . شاهه صاحب جي مزار تي روز شاهه صاحب جي وائي پڙهي ويندي آهي .

جنيئن ڏاند نه ٻج، تنيئن به تنهنجو آسرو پوءِ اڀارين سج، اول ڏئين انهن کي . ***************************** داستان پهريون ساراه هڪ ڌڻيءَ جي جڳائي، جو ٻنهي جهانن جو والي آهي ۽ جنهنجو ثاني ٻيو ڪو به نه آهي . جي سندس هيڪڙائيءَ کي مڃن ٿا، سي ڪڏهن به راه تان ٿڙن نه ٿا ۽ کين ڪوبه ڏک نه ٿو رسي . سچي ڄاڻ وارا صاحب هميشه سن ۾ ٿا گھارين ۽ سارو وقت روحاني ديس جو سير پيا ڪن . کٽڻ ۽ هارائڻ جو هنڌ هيءَ دنيا ئي آهي . هتي ئي ”جنت جو جام“ حاصل ڪري ٿو سگھجي . هيءَ سموري ڪثرت ( گھڻائي ) هيڪڙائيءَ مان پيدا ٿي آهي . هي سمورو مانڊاڻ هڪ محل آهي، جنهن کي سهسين دريون آهن . دريءَ دريءَ مان هڪ ئي دلبر جو ديدار ٿو پسجي . هو نه عاشق، نه معشوق، نه خالق، نه مخلوق . پاڻ سونهن جو سر آهي ۽ پنهنجي حسن تي پاڻ حيران آهي . ***************************** اَول الله عَلِيمُ، اعليٰ، عالَمَ جو ڌَڻِي؛ قادِرُ پنهنجي قُدرت سين، قائم آهِ قديم؛ والي، واحِدُ، وَحۡدَهٗ، رازق، رَبُّ رَحِيم؛ سو ساراه سچو ڌڻي، چئِي حَمدُ حَڪِيم؛ ڪري پاڻ ڪَرِيمُ، جوڙُون جوڙَ جهان جي . ****************************** وَحۡدَہٗ لا شَرِيڪَ لَہٗ، جن اُتوسين ايمانَ؛ تن مڃيو مُحمَّدُ ڪارَڻِي، قَلبَ ساڻ لِسانَ؛ اُوءِ فائِقَ ۾ فَرمان، اَوَتڙِ ڪنهن نه اوليا ***************************** اَوَتڙَ ڪنهن نه اوليا، سُتَڙِ ويا سالِمَ؛ هيڪائِي هيڪُ ٿيا، اَحَدَ سين عالِمَ؛ بي بها بالِمَ، آگي ڪيا اڳَهِين . ***************************** آگي ڪيا اڳَهِين، نسورو ئي نُور ؛ لَا خَوفٌ عَلَيهِمۡ وَلَا هُمۡ يَحۡزَنُونَ، سچن ڪونهي سُور؛ مولي ڪيو معَمُور ، انگُ اَزَلَ ۾ اُنِ جو . ***************************** وَحۡدَهٗ جي وڍيا، اِلَا الله سين اورِينِ؛ هِنيون حقيقت گڏيو، طريقت تورِينِ؛ معرفت جي ماٺ سين، ڏيساندَرُ ڏورِينِ؛ سُک نه سُتا ڪڏهين، ويهي نه ووڙِينِ؛ ڪُلَهِنئُون ڪورِينِ، عاشق عَبۡدُاللَطِيفُ چئي . ***************************** وَحۡدَہٗ لا شَرِيڪَ لَہٗ، ٻُڌءِ نه ٻوڙا؛ ڪه تو ڪنين سُئا، جي گَھٽَ اَندر گھوڙا؛ ڳاڙيندين ڳوڙها، جت شاهد ٿِيندءِ سامُهان . ***************************** وَحۡدَہٗ لا شَرِيڪَ لَہٗ، اِهو وِهائج وِيُّ؛ کَٽين جي هارائِئين، هنڌ تُنهنجو هِيُّ؛ پاڻان چوندُءِ پِيُّ، ڀري جام جَنَّت جو . ***************************** وَحۡدَہٗ لا شَرِيڪَ لَہٗ، اِيُ هيڪڙائِئَ حَقُّ؛ ٻيائِي کي ٻَکُ، جن وڌو، سي ورِسيا . ***************************** سِرُ ڍُونڍيان، ڌڙ نه لهان، ڌڙ ڍُونڍيان، سِرُ ناهِ؛ هَٿَ ڪَرايُون آڱريون، ويا ڪپجي ڪانِھ؛ ***************************** عاشق چَؤ مَ اُنَ کي، مَ ڪِي چَؤ معشوق؛ خالق چَؤ مَ خام تون، مَ ڪِي چَؤ مخلوق؛ سَلِج تنهن سُلوڪ، جو ناقِصئا نِڱيو . ***************************** وحدتان ڪثرت ٿي، ڪثرت وحدت ڪُلُّ؛ حق حقيقي هيڪڙو، ٻولئ ٻِئ مَ ڀُلُ؛ هُو هُلاچو هُل، باالله سندو سڄڻين . ***************************** پاڻَهِين جَلَّ جَلَالَہٗ، پاڻهِين جانِ جمالُ؛ پاڻهِين صورت پِرِينءَ جي، پاڻهِين حُسن ڪَمالُ؛ پاڻهِين پِر مُريد ٿئي، پاڻهِين پاڻَ خيالُ؛ سڀ سڀوئي حالُ، منجھان هي معلوم ٿئي . ***************************** پاڻَهِين پسي پاڻکي، پاڻهِين محبوب؛ پاڻهِين خلقي خُوب، پاڻهِين طالب تن جو . ***************************** پڙاڏو سو سَڏُ، وَرُ وائِيءَ جو جي لَهِين؛ هُئا اَڳَهِين گڏ، ٻُڌڻ ۾ ٻه ٿيا . ***************************** ايڪ قَصَرُ، دَرَ لَکَ، ڪوڙين ڪَڻِسِ ڳڙکيون؛ جيڏانهن ڪريان پرک، تيڏانهن صاحب سامهُون . ***************************** ڪوڙين ڪايائُون تُنهنجيون، لِکَن لَکَ هزارَ؛ جِئُ سڀڪنهن جئَ سين، دَرسن ڌارون ڌَار؛ پِريَمِ تنهنجا پارَ، ڪهڙا چئِي ڪيئن چوان . ***************************** وائي سڀڪا پريان ڪُون پُوڄي؛ نينهن نيڻين، ڳُڻُ ڳالھ وو . جا چِتايم چِتَ ۾، سڄڻ سا ٿو ٻُجھي؛ لات جا لَطِيفُ جي، سَڏُ تنهنجو سُڄي . *****************************

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