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Shuhda-e-Sindh


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!!سنڌ جي سياست تبديلي جي تلاش ۾

ملڪ توڙي سنڌ ۾ پيپلز پارٽي جي اقتدار ۽ اختيار تي بظاهر مضبوط گرفت رکندڙ حڪومت پنهنجي مدت جو سال ڏيڍ خيرن سان اچي پورو ڪيو آهي. سنڌ جي عوام جنهن اليڪشن يا ووٽن وقت وڏيون اميديون وابسطه رکيون هيون ته پيپلز پارٽي کي ملندڙ يقيني ڪاميابي سان سندن تڪليفن ۽ اهنجن ۾ ڪجھه ٺاپر اچي سگھندي ۽ اُن وقت سنڌ جي ماڻهن جي خوشيءَ جا جذبات به ڏسڻ وٽان هئا جڏهن اليڪشن ۾ پيپلز پارٽي سنڌ مان واضح اڪثريت سان چونڊ کٽي ۽ ملڪي ليول تي واحد اڪثريتي پارٽي طور اُڀري آئي. سنڌ جا ماڻهو اڃان انهي خوشيءَ ۾ ئي مگن هئا ته سندن اميدن تي پهريون راتاهو اهو هنيو ويو ته جنرل مشرف جي غير قانوني حڪمراني جي دور ۾ سندس جو ساٿ ڏيندڙ ڌُر ايم ڪيو ايم کي سنڌ حڪومت ۾ اهم حصيدار ڪري کنيو ويو، حالانڪه سنڌ مان اڪثريتي ووٽ کڻڻ تي پيپلز پارٽي اڪيلي سر حڪومت ٺاهڻ جي پوزيشن ۾ هئي پر ان هوندي به مصلحتن آڏو مجبور ٿيندي ايم ڪيو ايم سان اتحاد ڪيو ويو جيڪو فيصلو ڪنهن به ريت سنڌ جي عوام جي دلين وٽان نه هو. پيپلز پارٽي جي اهڙي فيصلي کان پوءِ اهو ڪنهن حد تائين واضح ٿي چڪو هو ته سندس حڪمراني جي مدت ۾ سنڌ کي ڪو ورلي سُک جو ساهه کڻڻ نصيب ۾ ملندو. ٿيو به ائين اڄ به سنڌ ۾ اهي ئي ماضي جيان انصاف جي لاءِ دانهون آهن اُهي ئي ماڻهن جا پاڻي جي لاءِ احتجاج آهن، سنڌ جا نوجوان اڄ به بيروزگاري جي وڌندڙ راڪاس جو کاڄ بنجي رهيا آهن. ماڻهو اڄ به ائين ئي پاڻي، بجلي ۽ ٻين بنيادي سهولتن جي فراهمي لاءِ احتجاج ڪرڻ تي مجبور آهن جهڙي طرح اهي اڳ ڪندا رهيا آهن. انتظامي حوالي سان سنڌ جو ماڻهو اڄ به پنهنجي صوبي ۾ وارثي جي احساس ۾ ناهي اچي سگھيو. حيدرآباد بورڊ ۾ ٿيل لساني بنياد جي ڀرتين، ڪراچي جي ميڊيڪل ڪاليجن ۾ اندرونِ سنڌ جي شاگردن جي منع ٿيل داخلا ۽ ڪراچيءَ ۾ سنڌي ٻولي پڙهائڻ جهِڙا ۽ ان نوعيت جا ٻيا ڪيترائي مسئلا اڄ به ائين ئي موجود آهن جهڙي طرح اڳ جنرل مشرف ۽ ارباب غلام رحيم جي دور ۾ موجود هيا. نه سنڌ جي ماڻهن جا صوبائي ليول تي ڪي مسئلا حل ٿيا آهن ۽ نه ئي وري وفاقي ليول تي پاڻي، بجلي ۽ ناڻي ۾ حق جهڙن مسئلن ۾ نا انصافين جو ڪو سلسلو رڪيو آهي مرڳو حالتن جي انتها اها آهي ته اسان جي اقتداري ايوانن ۾ نمائيندگي اڪثريت سان غير سنڌين جي حوالي ڪئي ويئي آهي سنڌ جي 22 ميمبرن واري سينٽ جي نمائيندگي مان سنڌيءَ ڳالهائيندڙ صرف 7 ڄڻا آهن جڏهن باقي 13 ڄڻا غير سنڌيءَ آهن جڏهن چونڊيل نمائندن جو تعلق ان ڌرتي سان نه هوندو ۽ اتي جي ماڻهن سان ئي انهن جو لاڳاپو يا تعلق ئي نه هوندو ته اهي ڪهڙي طرح اتي جي مسئلن کي حل ڪري سگھندا ۽ ڪهڙي طرح ماڻهن جي تڪليفن ۽ اهنجن کي سمجھي سگھندا. ڇاڪاڻ ته ماڻهن سان تعلق ۽ رابطي جو اهم ذريعو هم وطن ۽ هم زبان هئڻ ئي آهي. جهڙي طرح ڪنهن ڊاڪٽر جي لاءِ اهو ضروري آهي ته هو بيماري جي بهتر ۽ ڪامياب علاج جي لاءِ مرض جي سڃاڻپ رکندڙ ۽ ان جي پيدا ٿيڻ جي سببن کان واقفيت رکندڙ هجي ته اهڙي طرح معاشرتي ۽ سماجي مسئلن جي حل جي ذميوار ميمبر جي لاءِ به ضروي آهي ته هو ان علائقي جو رهواسي هجي اتي جي مقامي رسم و رواجن مان واقفيت رکندڙ هجي ته جئين اُتي جي مسئلن کي بهتر نموني ڄاڻي سگھي ۽ ان علائقي جي بهتر نمائندگي جو حق ادا ڪري سگھي پر هتي ته گنگا ئي اُبتي لڳي پئي آهي هڪ ته سنڌي ميمبرن جي مسئلن کان ئي ڪن لاٽار لڳي پيئي آهي ٻيو ته جيڪڏهن وري به ڪو علائقي جو ئي ميمبر آهي ته ماڻهو ڪنهن نه ڪنهن واسطي سان اُن تائين پهچيو به وڃن پر هاڻ ته مورڳو اهڙن کي سنڌ مان ميمبر ۽ سينيٽر چونڊيو پيو وڃي جيڪي اسلام آباد وڃڻ کان پوءِ شايد وري ڪي ڀُلجي سنڌ ڏانهن اچڻ جي زحمت به گوارا ڪن ڇاڪاڻ ته انهن جو ڪوبه تڪ ناهي ۽ نه ئي انهن جي سياست جو ڪو بڻ بنياد آهي ائين پيو محسوس ٿئي ته هڪ جمهوريت جي دعويدار حڪومت اچڻ جي باوجود سنڌ جي لاءِ ڄڻ پرويز مشرف ۽ ارباب غلام رحيم واري دور ويو ئي ناهي پوءِ سوال ٿو پيدا ٿئي ته سنڌ جي عوام کي اليڪشن جي موٽ ۾ ڇا مليو آهي؟ ايوان صدر ۾ هڪ سنڌي جي پهچڻ تي سنڌ کي ڪهرو رليف مليو آهي؟ 18 فيبروري تي جيڪو ووٽ انهن کان ”جمهوريت هڪ بهترين انتقام آهي“ جي تحت ورتو ويو ان ووٽ جي پلئه ۾ سنڌ جي ماڻهن کي ڇا نصيب ۾ آيو آهي؟ اڄ جڏهن پيپلز پارٽي جي حڪومت کي سال ڏيڍ اچي ٿيو آهي تڏهن سنڌ جي ماڻهن وٽ حساب ڪتاب ۽ ليکي چوڪي مهل پنهنجي پاڻ کان پُڇيل ان سوال جي جواب ۾ صرف ٻيڻا ٿي ويل سور ئي بچن ٿا. سنڌ جي ماڻهن يقينن وڏيون اميديون رکيون هيون، نظام جي تبديلي جي نعرن سان کائن ووٽ ورتا ويا هئا ۽ اڄ صرف چهرن ۽ نالي جي تبديليءَ سان سنڌ جي عوام سان دوکو ٿي رهيو آهي. سال ڏيڍ جي ان ڪارگذاري کي ڏسندي باقي حڪمراني جي عرصي لاءِ به ڪا اميد جي ڪرن نظر نٿي اچي، هوئن به ته سنڌي ۾ پهاڪو آهي ته ”جنهن اُڀرندي سوجهرو نه ڪيو سو لهندي ڇا ڪندو“ پيپلز پارٽي سنڌ جي قومي معاملن ۽ مسئلن تي به مصلحتن جو شڪار نظر اچي ٿي. جنهن جو تازو مثال اهو آهي ته جڏهن سنڌ ۾ سوات جي پناهگيرن جي آمد تي سڄي سنڌ ۾ ڳڻتي جي لهر ڇانيل هئي ته تڏهن وري پيپلز پارٽيءَ جي صوبائي قيادت ۽ سنڌ حڪومت انهن پناهگيرن جي آجيان لاءِ وڏي واڪي اعلان ڪري رهي هئي ۽ انهي تي سنڌ جي قومپرست حلقن جنن سان ماضي ۾ پيپلز پارٽي سنڌ جي اشوز تي گڏ جدوجھد به ڪندي رهي آهي. تن جڏهن انهن معاملن تي احتجاج ڪرڻ شروع ڪيو ته پيپلز پارٽي جي حڪومت طاقت ۽ تشدد سان ان احتجاج کي روڪڻ جي ڪوشش ڪئي. مقصد ته پيپلز پارٽي ۽ سنڌ جي عوام ۾ وڇوٽين جو جيڪو آغاز حڪومت جي جوڙجڪ جي مرحلن کان شروع ٿيو هو تنهن ۾ وڌيڪ واڌارو ٿيو ۽ هاڻ. سنڌ ۾ انهي سوال تي نهايت ئي سنجيندگي سان سوچيو پيو وڃي ته جڏهن پيپلز پارٽي سنڌ جي مفادن سان خود کي نٿي سلهاڙي ته پوءِ ان جو متبادل ڇو نه تلاش ڪجي؟ سنڌ جي سياست هن وقت متبادل جي تلاش لاءِ متحرڪ ٿي چڪي آهي ۽ اهو هڪ فطرتي عمل آهي جيڪو اميدين جي موٽ ۾ مايوسين ملڻ کان پوءِ پاڻ مرادو شروع ٿي ويندو آهي. مسلسل هڪ طريقي سان ڪنهن ڪم ۾ ناڪامي نصيب ٿيڻ تي انساني ذهن پاڻمرادو انهي ڪم جي ڪنهن ٻئي ممڪن طريقي جي باري ۾ سوچڻ شروع ڪري ڏيندو آهي سو سنڌ جي سماج ۾ به فطرت جو اهو اصول سرگرم ٿي رهيو آهي. باربار جي ووٽن ڏيئڻ جي باوجود پيپلز پارٽي پاران ملندڙ مايوسين ماڻهن کي هاڻ ڪنهن ٻي متبادل جي لاءِ سوچڻ تي مجبور ڪري ڇڏيو آهي.
سوال ٿو پيدا ٿئي ته سنڌ ۾ پيپلز پارٽي جو متبادل ڪٿان اچي؟ سنڌ ۾ پيپلز پارٽي جي ڪرندڙ ساک کي ڏسي هڪ دفعو ٻيهر ڪجهه اقتداري وڏيرا ۽ موقعه پرست سياستدان جنن پنهنجي اقتدار ۾ هئڻ دوران ڪڏهن به سنڌ جي ماڻهن جي ڏکن ۽ سورن جي پچار ڪرڻ به گوارا نه ڪئي سي سنڌ نيشنل الائنس جي طرز تي ڪو نئون اتحاد ٺاهڻ جي لاءِ سرگرم ٿيڻ جون ڪوشسون ڪري رهيا آهن. پر پنهنجي سياسي واڳ جو وارث ڳولڻ جي لاءِ سنڌ جي ماڻهن کي هن وقت هوشياري کان ڪم وٺڻ جي ضرورت آهي. ڇوته 21 صدي جي هن دور ۾ سنڌ هڪ نهايت ئي نازڪ دور مان گذري رهي آهي جتي سنڌ جي وجود سان سنجيده چئلينج درپيش آهن ته اُتي وري سنڌ جي شاهه رڳ سمجھي ويندڙ سنڌو درياءَ جي بقا تي به سواليه نشان اچي چڪا آهن ان نازڪ دور جي تقاضا آهي ته سنڌ جي سياسي واڳ اهڙي قيادت جي هٿ ۾ هجي جيڪا سنڌ ۾ سنڌي ماڻهن جي حاڪميت اعليٰ کي تسليم ڪندڙ هجي. اها سنڌ جي قيادت سنڌ جي قومي تقاضن کي سمجھندڙ قومي شعور رکندڙ ۽ سنڌ جي لاءِ سنڌو دريا جي اهميت کان واقفيت رکندڙ هئڻ ضروري آهي سنڌ جي ماڻهن گذريل 60 سالن کان وفاق پرست سياستدانن جي حڪمراني کي آزمايو آهي جنن سنڌ جي ماڻهن کان ووٽ وٺي سندن مسئلن ۽ مشڪلاتن کان لاتعلق بنجي سدائين اسلام آباد جي، جي حضوري ۾ ئي پنهنجي اقتدار جا ڏينهن پورا ڪيا آهن اهڙن سياستدانن جي اهڙي رويي اڄ سنڌي سماج کي نهايت ئي پسماندگي واري صورتحال ڏانهن ڌڪي ڇڏيو آهي نتيجن ٻين ڳالهين کي ڇڏجي رڳو بنيادي ضرورتن وارين سهولتن کي ڏسجي ته تڏهن به اسان وٽ بنيادي ضرورت وارين سهولتن تعليم، صحت، پيئڻ جي پاڻي، روڊ رستي ۽ بجلي انتهائي ابتر صورتحال ۾ آهن. سنڌ جي ماڻهن وٽ بهتر مستقبل اڄ به هڪ خواب مثل ئي آهي. سنڌ جيڪا هوئن ته وفاق کي اربين روپيه تيل، گئس ۽ ٽئڪس جي صورت ۾ ڪمائي ڏئي ٿي پر موٽ ۾ عالمي بئنڪ جهڙن ادارن جي اها رپورٽ ئي ڪافي آهي ته ”سنڌ ورهاڱي کان پوءِ شديد غربت جو شڪار آهي ۽ اُتي جي ماڻهو جو معيار زندگي گھڻو گھٽجي ويو آهي. في ڪس آمدني ۾ واڌارو اچڻ جي بجاءِ گھٽتائي آئي آهي“ سنڌ ۾ اهڙي صورتحال ان ڪري جنم ورتو آهي ته سنڌ جا وسيلا سنڌ تي خرچ نٿا ڪيا وڃن سنڌ جي وسيلن مان اسلام آباد ۽ لاهور ۾ موٽر وي ته ٺهي سگھن ٿا پر سنڌ جي ڪنهن ڳوٺ ۾ اسڪول ۽ اسپتال جي لاءِ بلڊنگ نٿي ٺهي سگھي. هڪ ته وسيلن جي ڦرمار ٿيندي رهي آهي ٻيو ته اسان جنن کي پنهنجي ووٽ جي طاقت سان چونڊي پنهنجو چڱومڙس ڪري ملڪ جي ايوانن ۾ موڪليون ٿا سي اُتي پهچڻ کان پوءِ اسان جي مسئلن بابت نشاندهي ڪرڻ يا آواز اُٿارڻ کان نابري واريندا رهيا آهن. سنڌي ميمبرن جي انهي لاتعلقي واري روش سنڌ جي سماج کي مسئلن جي گھر ۾ تبديل ڪري ڇڏيو آهي. اسان سنڌين جو حال به عجيب آهي هڪ ته سدائين غير نمائنده حڪومت سان پالو پوندو رهيو آهي جنن سدائين سنڌ جي مفادن تي لت هنئي آهي ٻيو ته جڏهن پارليامينٽ ۾ ڪي سنڌي چونڊجي پهچن ٿا سي به سنڌ جي مفادن ۾ ڪي اکر ڪڇڻ کان لاچار آهن. پارليامينٽ ۾ لساني طور تي اي اين پي پٺاڻن جي جڏهن متحده قومي موومينٽ مهاجر ووٽرن جي مفادن جي سپورٽ ڪنديون ۽ انهن جي فائدي جي لاءِ سرگرم رهن ٿيون جڏهن ان حوالي سان سنڌي بلڪل لاوارث بڻيل آهن قومي هم آهنگي ۽ قومي مفاد جي نالي تي سنڌي وڏيرو سنڌ جي مفادن جي ڪهڙي به ڀينگ ٿئي سدائين خاموشي جي روزي سان ئي رهيو آهي. ڪير به سنڌ جي مفادن خاطر سوچڻ جي لاءِ تيار نه آهي. شايد اهڙن ئي وطن وساريندڙ ڪردارن جي نالي ڀٽائي سرڪار هي بيت چيو هو
سڄڻ ۽ ساڻيهه ڪنهن اڻاسيءَ وسري حيف تنين کي هوءِ وطن جن وساريو
سنڌ هميشه مسئلن کان ڪن لاٽار واري ان وڏيرڪي روش واري سياست ۾ وڃايو ۽ لٽايو آهي. قطع نظر ان جي ته وڏيري جو تعلق ڪهڙي پارٽي سان آهي هو چاهي پيپلز پارٽي جو هجي يا مسلم ليگ جو بنيادي طور تي هو وري به هڪ ئي ذهنيت جي پيداوار هوندا آهن کين ڌرتي ۽ قوم کان وڌيڪ فڪر پنهنجي اقتدار جي حصول جي ۽ ان جي بقا جي هوندي آهي. باقي ٻه چار سفارشي ماڻهن کي نوڪريون ڏيئي اسان جا وڏيري ٽائيپ ليڊر عوام کي وڏي واڪي ٻڌائيندا آهن ته اسان غريبن کي روزگار ڏيئي رهيا آهيون. هن وقت حالت اها آهي جو صوبي جي عوام ته هئن بگھڙن وات آهي پر خود پيپلز پارٽي ۾ عهدا رکندڙ به پارٽي حڪومت جي ڪارگذاري تي ڪاوڙ ۾ آهن. وزير ڪٿي کلي ڪچهري ڪن ٿا ته عام ماڻهو کان وڌيڪ دانهون پارٽي جي ماڻهن جون ٻڌڻ ۾ اينديون آهن جنهن جو هڪ سبب اهو آهي ته پيپلز پارٽي جيڪا سنڌ ۾ هيٺئين ليول تي ڪجھه وجود رکي ٿي ان جو حڪومت ۾ اچي پنهنجي ورڪرز کي وساري ڇڏڻ ڪارڪنن کي دانهون ڪرڻ تي مجبور ڪيو آهي. اسان جي لاءِ سوچڻ جي گهڙي اچي ويئي آهي ته آخر وڏيرڪي سياست جي ڪوڙڪي ۾ اسان ڪيترو ڪجھه اڃان لٽائينداسين.؟ اسان وٽ نه وسيلا رهيا نه خودداري رهي نه عزت ۽ آجپو جو ڪو اهڃاڻ باقي بچيو آهي هر ايندڙ ڏينهن اسان جي لاءِ وڌيڪ مصيبتن جو سامان تيار ٿيندو پيو وڃي. شاهوڪار سنڌ جنهن وٽ تيل ۽ گئس جي اڻ کٽ دولت آهي اتي جا رهواسي غريب آهن، پنهنجا ٻچا وڪرو ڪرڻ تي مجبور آهن. اهي سڀ ڳالهيون اسان کي پنهنجي ضمير کي بيدار ڪري بحيثيت هڪ قوم جي پنهنجو پاڻ کي متحد ٿيئڻ جي دعوت ڏيئي رهيون آهن ڇاڪاڻ ته جڏهن اسين متحد هونداسين قوميت جي شعور سان واڳيل هونداسين ته نه ڌاري دشمن ۾ اها جرئت ٿيندي جو سنڌ ڏانهن ڪنهن ميري نطر سان نهاري سگھي ۽ نه ئي وري سنڌي وڏيري ۾ اها همت پيدا ٿيندي جو هو سنڌ کي بازار جي سودي جيان استعمال ڪري پنهنجن خصيص مفادن خاطر ڌرتي ۽ قوم جو سودو ڪري سگھي. سنڌ ۾ مايوسي واري موجوده صورتحال جي پس منظر ۾ سنڌ ۾ قومي سياست ڪندڙ يا قومپرست حلقن انهي اميد سان متحرڪ ٿيڻ جي ڪوشش ڪئي آهي ته شايد هاڻ سنڌ جو عوام مسلسل ملندڙ مايوسين مان سبق سکندي کين ڪا بهتر موٽ ڏيندو ۽ هو پارلياماني سياست جي ذريعي اسيمبلين ۾ پهچي سنڌ جي نمائندگيءَ جو حق ادا ڪندا. ان ڳالهه ۾ ڪو شڪ ناهي ته سنڌ جو عوام ماضي ۾ قوم پرستن طرفان ٿيندڙ احتجاجن ۾ ته شرڪت ڪندو رهيو آهي پر اليڪشن جي ٽائيم تي وري به هُن جو ووٽ پيپلز پارٽي ڏانهن ئي ويو آهي جنهن جو هڪ سبب اهو آهي ته سنڌ جي قوم پرست سياست جون دعويدار پارٽيون پنهنجو پاڻ کي صحيح نموني سان منظم نه ڪري سگھيون آهن ۽ پنهنجو پاڻ کي پيپلز پارٽي جي متبادل طور اُڀاري نه سگھيون آهن. هڪ ته قومي سياست تمام گھڻين تنظيمن ۾ ورهايل آهي جنن ۾ معمول ڳالهين سان اختلاف هوندي به گڏ ويهڻ واري روايت تمام گھٽ رهي آهي پر هن وقت احتجاجن توڙي سياسي سرگرمين ۾ قومپرست پارٽين ۾ ڪافي هم آهنگي اچي رهي آهي شايد قومپرست پنهنجي ماضي جي سياست جي تجربن مان ڪجھه سکي اڳتي وڌڻ جي ڪوشش ڪري رهيا آهن هن وقت سنڌ جون ڪيئي قومپرست پارٽيون پارلياماني سياست ۾ حصو وٺڻ جو اعلان ڪري چڪيون آهن جنهن جي ڪري ئي پيپلز پارٽي ۽ قومپرستن جي وچ ۾ ڪي بهتر تعلقات نه رهيا آهن ۽ قومپرست جي پارلياماني سياست جي اعلان بعد ”وٽيءَ تي نالو نه هئڻ جي وڏي وزير جي بيان يا قومپرستن جي پيرن ۾ ڏانوڻ“ وجھڻ جهڙا وزير داخلا جا بيان توڙي قومي سياست ڪندڙن خلاف جاري ڪاروايون پيپلز پارٽي ۾ ان حوالي سان موجود ڳڻتي جي لهر کي ظاهر ڪن ٿيون. ضروري ناهي ته هڪ دفعي جي اليڪشن ۾ قومپرست ڪا وڏي ڪاميابي حاصل ڪري وٺن پر اهو ضرور آهي ته قوم پرستن جو سنڌ جي پارلياماني سياست ۾ قدم رکڻ جي اعلان سان جيڪڏهن ڪنهن ڌُر کي ڪو نقصان پهچي سگھي ٿو ته اها پيپلز پارٽي ئي آهي ڇاڪاڻ ته انهن قوم پرست پارٽين جو تعلق به گھڻي ڀاڱي اندرونِ سنڌ جي علائقن سان آهي جڏهن ته پيپلز پارٽي کي به ووٽ اڪثريت سان انهن ئي علائقن مان ملندا رهيا آهن. پر ان سلسلي ۾ هڪ گڏيل قومي اتحاد جي بيحد ضرورت آهي جنهن پليٽ فارم تان نه رڳو ڌارين جي آبادڪاري خلاف جاکوڙجي پر سنڌ جي ٻين قومي مسئلن لاءِ به مسلسل جاکوڙ جاري رکي سنڌ جي عوام جي اڳيان پنهنجن جي ويساهه گھاتين ۽ پيپلز پارٽي تي لڳل ”سنڌ ۽ عوام دوستي“ جي نام نهاد ليبل کي پڻ وائکو ڪجي. ان سان گڏوگڏ ان اتحاد کي سنڌ ۾ پارلياماني سياست ۾ به متحرڪ ڪجي. جيڪي پارٽيون سنڌ جي مڪمل آزادي واري نظرئي ۾ يقين رکن ٿيون سي به پنهنجن اصولن تي ڪاربند رهندي انهن پارٽين جي حمايت ڪري سگھن ٿيون جيڪي پاڪستان جي دائري ۾ رهندي وڌ کان وڌ خودمختياري جون حامي آهن ان سان ائين ٿيندو ته سنڌ ۾ غدار ۽ پيٽ پرست وڏيري جي پارلياماني سياست تي قائم اجاراداري ختم ٿي سگھندي ماڻهن جي اڳيان ناٽڪي ڊرامي واري سياست ۽ واڳون جي ڳوڙهن واري همدردي جا پول پڌرا ٿي پوندا ۽ سنڌ جو سياسي ميدان موقعه پرستن کي مفت ۾ نه ملي سگھندو پر کين مقابلي ڪرڻ سان گڏ تلخ حقيقتن کي ٻڌڻ تي به مجبور ٿيڻو پوندو.. سو جئين ته بازار مان ڪو ڏهن روپين جو ٺڪر جو ٿانءُ وٺبو آهي سو به ٺاهي ٺُڪائي وٺبو آهي هاڻ وقت اچي ويو آهي ته سنڌ جا سياسي وارث منتخب ڪرڻ جو موقعو اچڻ تي اکيون پوري پنهنجي سياسي مُهار ڪن نااهلن جي هٿن ۾ ڏيئڻ جي بجاءِ اسين ٺاهي ٺُڪائي سياسي قيادت جو انتخاب ڪريون ته جئين ايندڙ ڪنهن شاعر کي اهي سِٽون ٻيهر نه ورجائڻون پون ته ”نااهل اسانجو جو مالهي آ، هن منهنجي چمن جو ڇا ٿيندو؟“

” منهنجي امڙ “

ماءُ عظيم ڇو آهي؟ سندس قدمن ۾ جنت ڇو رکي وئي آهي؟ پيغمبرن، رسولن، مفڪرن ۽ ڏاهن ماءُ جي احترام کي مذهبي رتبو ڇو ڏنو آهي؟ ...
اچو ته اڄ هڪ اهڙي پٽ جي ڪهاڻيءَ تي ويچار ڪريون جنهن پنهنجي ماءُ کي سندس لاءِ ڪئي ڪوڙ ڳالهائيندي محسوس ڪيو...
1. مون هڪ مسڪين ۽ غريب گھراڻي ۾ هوش سنڀاليو ... غربت ايتري جو ڪڏهن ڪڏهن کائڻ لاءِ ايترو به نه جو اسين سڀ کائي ڍئو ڪري سگھون ... جڏهن کاڌي جو وقت ٿيندو هو ته امان پنهنجي ڀاڱي جا چانور به منهنجي ٿالهيءَ ۾ وجهي چوندي هئي؛
”منهنجا ٻچڙا هي چانور به تون کاءُ، مونکي بک ناهي“
امڙ جو هي پهريون ڪوڙ هو ...
2. آءُ جسماني طور وڌڻ لڳس، مونکي وڌيڪ طاقتور کاڌن جي ضرورت هئي ... ان ضرورت کي پوري ڪرڻ لاءِ امڙ پنهنجي گھر جي پوئين پاسي وهندڙ واهوندي ۾ وڃي مڇي ماري ايندي هئي ... پوءِ ان مڇيءَ کي چڱي طرح پچائي مونکي ڏيندي هئي ... جڏهن آءُ مڇي کائيندو هوس ته امڙ منهنجي ڀر ۾ ويهندي هئي ... مڇيءَ جي ڪنڊن سان لڳل ماس مون کان رهجي ويندو هو ته امڙ اهي ڪنڊا کڻي چوسيندي هئي ۽ انهن تي بچيل ماس مان مزو وٺندي هئي ... مونکي احساس ٿيو ته مون هڪ ثابت مڇي کڻي امڙ کي ڏني ته هوءَ کائي پر امڙ مڇي مان ماس پٽي منهنجي وات ۾ وجھندي چيو؛
” هيءَ مڇي تون کاءُ، انجي توکي ضرورت آهي، مونکي مڇي اصل وڻي ئي ڪونه“
امڙ جو هي ٻيو ڪوڙ هو ...
3. آءُ جڏهن اسڪول ۾ داخل ٿيس ته منهنجي پڙهائيءَ لاءِ اوڌارن پئسن جي ضرورت پئي ته امڙ ڳوٺ وارن جا ڪپڙا سبڻ شروع ڪيا ۽ صبح شام ان ڪم ۾ مشغول رهندي هئي ته جيئن ڪجھه وڌيڪ پئسا ڪمائي سگھي ... هڪ سياري جي رات جو آءُ پڙهندي پڙهندي سمهي رهيس ... ڪجهه دير کانپوءِ اک کلي ته ڏسان امڙ اڃان ڏيئي جي روشنيءَ ۾ ڪپڙن جي سلائيءَ ۾ لڳي پئي آهي ... مون کيس چيو ”امڙ اچ ننڊ ڪر، ڪافي دير ٿي وئي آهي، سڀاڻي وري ڪم ڪرڻو اٿي“ امڙ مسڪرائيندي جواب ڏنو؛
” منهنجا پيارا پٽ، تون سمهي رهه، آءُ اڃان ٿڪي ناهيان “
امڙ جو هي ٽيون ڪوڙ هو ...
4. پرائمري اسڪول جو آخري امتحان آيو ته امڙ مونسان گڏجي اسڪول تائين ايندي هئي ۽ امتحاني پرچو ختم ٿيڻ تائين ٻاهر نٽهڻ اُسَ ۾ بيهي منهنجو انتظار ڪندي هئي ۽ جيئن ئي پرچي ختم ٿيڻ جو گھنڊ وڄندو هو ته ڀڄي اچي ڳراٺڙي پائي، پهريان سان تيار ٿيل شربت جو گلاس وڏي محبت سان ڏيندي هئي ته جيئن آءُ پي تازو ٿيان ... هڪ ڏينهن ان شربت جي گلاس مان ڪجھه بچائي مون امڙ کي موٽائي ڏنو ته هوءَ پڻ پيئي ... پر امڙ گلاس موٽائيندي وراڻيو؛
” تون پي ڇڏ پٽ، مونکي اڃ ناهي“
امڙ جو هي چوٿون ڪوڙ هو ...
5. بابا ڊگھي بيماري کانپوءِ گذاري ويو ته امڙ ويچاريءَ کي ٻئي مٿا سنڀالڻا پيا ۽ گھر جون ضرورتون پوريون ڪرڻ لاءِ کيس وڌيڪ محنت ڪرڻي پئي ... اسانجا ڏينهن وڌيڪ ڏکيا ٿيڻ لڳا ۽ تڪليفون وڌڻ لڳيون ... اسانجي ڏکن تي ترس کائي گھر جي ڀرسان رهندڙ منهنجو چاچو ايندو هو ۽ اسانجي وس آهر مدد ۽ همدردي ڪندو هو ... پاڙي وارا پڻ ڪهل ڪري امڙ کي ٻي شادي ڪرڻ جي صلاح ڏيندا هئا ته کيس ڪو سهارو ۽ پيار ملي پوي پر امڙ منهنجي مٿي تي هٿ گھمائي هيئن چوندي هئي؛
” مونکي ڪنهنجي سهاري يا پيار جي ڪا ضرورت ناهي “
امڙ جو هي پنجون ڪوڙ هو
6. ڪاليج ختم ڪرڻ کانپوءِ مونکي شهر ۾ هڪ نوڪري ملي وئي ۽ امڙ به هاڻ اچي ڪراڙپ کي پهتي هئي پر تنهن هوندي به ٽافيون، بسڪٽ ۽ ٻاراڻا رانديڪا وٺي گھر جي ٻاهران وڻ جي ڇانوَ ۾ ويهي کپائي گذارو ڪندي هئي ... مونکي پگھار ملي ته کيس ڪجھه پئسا ڏياري موڪليا ته جيئن کيس ڪجھه آساني ٿئي ... پر امڙ پئسن سان گڏ اهو چوائي موڪليو ته؛
” مون وٽ پئسا آهن، ڳڻتي نه ڪر، اهي پئسا وڌيڪ پڙهائي تي خرچ ڪر “
امڙ جو هي ڇهون ڪوڙ هو
7. گريجيوئيشن ڪرڻ کانپوءِ مون ماسٽر ڪرڻ لاءِ هڪ اداري کان اسڪالرشپ ورتي، مونکي پنهنجي شهر کان گھڻو پري هڪ بهترين يونيورسٽيءَ ۾ داخلا ملي وئي، ماسٽر ڪرڻ کانپوءِ ان ئي اداري ۾ مونکي هڪ سٺي نوڪري ملي وئي جنهن ۾ سٺي پگھار سان گڏ رهائش، گاڏي ۽ ٻيون ضروري سهولتون پڻ ملي ويون ... مون پنهنجي ئي ڪلاس جي هڪ ڇوڪريءَ سان شادي پڻ ڪري ورتي ... خيال آيو ته ڇونه امڙ کي به شهر وٺي اچان ۽ کيس ڪجھه آرام جي زندگي ميسر ٿئي ... پر منهنجي پياري امڙ مونکي ڪا تڪليف ڏيڻ مناسب نه سمجهندي يا وري منهنجي ازدواجي زندگي ۾ ڪو خلل نه پوي واري خيال کان هي چئي انڪار ڪيو؛
” منهنجا سهڻا پٽ، آءُ وڏن شهرن ۾ رهڻ جي عادي ناهيان .. خوامخواه بيمار ٿي پوندس “
امڙ جو هي ستون ڪوڙ هو...
8. امڙ جي آخري عمر ۾ کيس ڪينسر جي بيماري ٿي پئي، جنهنڪري کيس اسپتال ۾ داخل ڪري مون ڏانهن نياپو ڪيو ويو، آءُ انهن ڏينهن ۾ سمنڊ پار هيس، امڙ جو ٻڌي تڪڙي جهاز ذريعي اچي پهتس، سندس حالت انتهائي نازڪ هئي ، ڪمزوري ايتري جي کائنس ڳالهايو نه ٿي ٿيو، تڪليف سندس همٿ ٽوڙي وڌي هئي ... ايتري جاندار ۽ همٿ واري عورت جي اهڙي حالت ڏسي منهنجي ڳلن تان ڳوڙها وهي نڪتا ... امڙ جي نظر منهنجن ڳوڙهن تي پئي ته هڪدم پاڻکي سنڀاليندي، پنهنجي سموري طاقت گڏ ڪندي... هڪ مسڪراهٽ منهن تي آڻيندي، منهنجي اکين سان اکيون ملائيندي چيائين؛
”نه روو منهنجا پيارا پٽ، ڪا تڪليف ناهي ۽ نه ئي ڪو سور آهي، آءُ ٺيڪ آهيان “
امڙ جو هي اٺون ۽ آخري ڪوڙ هو ...

Shaikh Ayaz Shayari. Download book free


تي ڪلڪ ڪريو Save Target As ڊائون لوڊ ڪرڻ لاءِ رائٽ ڪلڪ ڪري

tribute Muhtarma Benazir Bhutto

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Ishq-asaan-wat-aaraeen.mp3
Hin-janam-hun-janam.mp3
Haseena-popri-ahy.mp3
Har-hukum-akhian-te.mp3
Cha-hall-munjho.mp3
Boli-muhijee-bhanbhriani.mp3
Bismillah-kayaan.mp3
Asan-jay-muaseen.mp3
Amun-zindabad.mp3
Akhryoon-alyon-ko-ta.mp3
Akhryan-jo-intezar.mp3
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Aj-kabhiiun-galh.mp3
Ajj-be-asaan.mp3
Aey-chand-preen-khaan.mp3
Ae-khuda-toon-heeth.mp3
Ae-hawa-toon-cher-na.mp3
Ado-zulm-zaro.mp3
Ary logo tumhara kya.mp3
Aa-lagy-aa-jani.mp3
Najaf Ali Jeu-jenh-khy-chayamNajaf Ali Moonkhy-sahaaro-ahyNajaf Ali Muhnjy-preen-jayNajaf Ali Sada-murkanda-shaalNajaf Ali Allah-Allah

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Wari-jo-ghar.mp3
Sawa-he-shahar.mp3
Tiree-pawanda-tareen.mp3
Tenoo-kal-na-kai.mp3
Suhni-to-sawa.mp3
Soonh-jee-rani-toon.mp3
Sartiyoon-awheen-ta-wanjo.mp3
Panhji-dosti.mp3
O-nashily-sharmili.mp3
O-amaan-o-amaan.mp3
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Maan-Sindh-ahyan.mp3
Maan-malangyani-ahya.mp3
Khilee-khilee.mp3
Khawab-sara-rehjy-wya.mp3
Keddi-na-bechai-aa.mp3
Jhomo-ghayo.mp3
Jehan-khy-ddyo.mp3
Jay-tokhy.mp3
Janatul-firdos-ahin.mp3
Sarmad Sindhi Aaween-angan-meddy-tay
Sarmad Sindhi Ach-soonh-ja-sain
Sarmad Sindhi Ae-qaum-bhudhaya
Sarmad Sindhi Akhbar-jay-surkian-jyaan
Sarmad Sindhi Alai-maan-pyaan-tho
Sarmad Sindhi Aneeda-he-inqlab
Sarmad Sindhi Aon-ken-sej
Sarmad Sindhi Ary-chand-ary-chand
Sarmad Sindhi Asaan-roi-roi-khilayo
Sarmad Sindhi Azad-watan-ji-hub
Sarmad Sindhi Chah-ahy-ko-charcho

Sindhi Topi Day

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Sindhi Cuture



The culture of Sindh ( سنڌي سڀيتا ) has its roots in the Indus Valley Civilization. Sindh has been shaped by the geography of the largely desert region, the natural resources it had available and the continuous foreign influences. The Indus or Sindhu River that passes through the land, and the Arabian Sea (that defines its borders) also supported the sea-faring traditions among the local people.[1] The local climate also reflects why the Sindhis have the language, folklore, traditions, customs and lifestyle that are so different from the neighbouring regions.
(Life Style Of Sindhi Women)


History:
The roots of Sindhi culture and civilization go back to the distant past. Archaeological researches during 19th and 20th centuries showed the roots of social life, religion and culture of the people of the Sindh: their agricultural practices, traditional arts and crafts, customs and tradition and other parts of social life, going back to a ripe and mature Indus valley civilization of the third millennium B.C. Recent researches have traced the Indus valley civilization to even earlier ancestry.


Archaeological discoveries:
Archaeological discoveries sometimes help to unfold the certain latent aspects of a specificculture. The excavations of Mohenjo-daro have unfolded the city life of a civilization of people with values, a distinct identity and culture. Therefore, the first definition of the Sindhi culture emanates from that over the 7000 year old Indus Valley Civilization. This is the pre-Aryan period, about 3,000 years B.C., when the urban civilization in Sindh was at its peak.

(Mohen Jo Daro)
In Sir Mortimer Wheeler's book, Civilization of the Indus Valley and Beyond, it is said that; "Civilization, in a minimum sense of the term, is the art of living in towns, with all that the condition implies in respect of social skills and disciplines." When people speak of Sindhi civilization, they have to concern themselves, mainly with the material and concrete side of human habitation of which Sindhi culture is the only essence called the superstructure.[original research?] The present day Sindh, along with the Northern part of the Indus Valley Civilization (around 3000 to 2500 B.C.) is located on its urban civilization.
Ranikot Fort is also a landmark of the Indus valley civilization. It is the world's largest fort, with walls extending to 20 km. It has been called a "second Wall of China", and it attracts many visitors.


(RaniKot Fort)


Language:
Sindhi language is an ancient language spoken in Pakistan and many other parts of the world. It is an Indo-Aryan language spoken by approximately 41 million people in Pakistan, and 12 million people in India; it is the second most spoken language of Pakistan, mostly spoken in the Sindh province. It is a recognized official language in Pakistan, and also an official language in India. Government of Pakistan issues National Identity Cards to its citizens only in two languages; Sindhi and Urdu.


Poetry:
Sindhi poetry is also prominent in Sindhi culture. Poetry of Shah Abdul Latif Bhittai. Sachal Sarmast is very famous amongst all of Pakistanis. Regional poets are Shaikh Ayaz, Ustaad Bhukhari, Ahmed Khan MAdhoosh. Many Sindhi poets are doing their poetry work continuously.


(Abida Parveen Performing Live in Oslo)


Islam in Sindh:
From the beginning of Muslim rule of the Sindh in 713 CE, the Muslim technocrats, bureaucrats, soldiers, traders, scientists, architects, teachers, theologians and Sufis travelled from the rest of the Muslim world to the Islamic Sultanate in Sindh, and settled there permanently. The majority of Sindhis converted to Islam by the Sufi mystics from Middle East and Central Asia. The Sindh became distinct in its identity and culture, and many contemporary writers in medieval age referred to Sindh and Hind as two different countries. The Sindhi culture flourished with a new stimulus from Islamic sources from Persia and Afghanistan. Many Baloch and Afghan tribes also settled in Sindh, adopting Sindhi culture.


Sports:
There are many regional sports that are played in Sindh. Malakhiro(Malakhra) is one of the famous sports of Sindh. Other sports include Wanjh wati, Kodi Kodi, Beelarhoo, Thipai Rand, Notinn and Biloor.


(Malakhra Wrestling)


Sindhi Topi and Ajrak:





Sindhi topi and ajrak have been symbols of the Sindhi culture and civilisation for thousands of years .
and all the people of Sindh have an emotional attachment with these cultural symbols.

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Barson Yaaron
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Mann Ko Ati Bhavey
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Tapkey Masti
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Khanabadosh
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Khwab Jo
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Yaari Bina
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Jashn Hai Jeet Ka
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Shola Shola
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Khanabadosh - Remix
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Mann Ko Ati Bhavey - Remix
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Tapkey Masti - Remix
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جڏھن ساڍن ستن سالن جي قيد ۽ نظربنديءَ بعد مون کي پاڪستان سرڪار ٻاھر گھمڻ ڦرڻ جي اجازت ڏني ته گھڻي غور ۽ فڪر بعد ملڪي سياست کان مون ھيٺين سببن ڪري ڪنارہ ڪشي ڪري طريقت (ڪلچر) جي راھه ۾ خدمت ڪرڻ جو ارادو ڪرو.(1) ملڪي حالات سياسي طرح اھڙي ڪڙيءَ تي بيٺل ھئا جو انھن جي قائم رھندي سياست ذريعي ملڪ ۽ قوم جو ڀلو ڪري سگھڻ کان مجبور ھئاسون.(2) گذشته چاليھن سالن جي سياسي زندگيءَ ۾ تجربي بعد معلوم ٿيو ھو ته: (الف) عوام ۾ قومي شعور پيدا ٿي نه سگھيو ھو. خواص ۾ خود مطلبي، قوم فروشي، نفاق، بزدلي ۽ فرض ناشناسي جون عادتون گھر ڪري ويل ھيون.سنڌ جي سياسي خودارادي ۽ اقتصادي ترقيءَ جي راھه رڪاوٽون پئجي ويون ھيون، جي ظاھري طرح نه آئيني طور ڇاڪاڻ ته اسان اقليت ۾ ھئاسون ۽ نه غير آئيني طور دور ڪري سگھياسون ٿي جو نه اتحاد، نه قومي شعور ۽ نه ھمت ھئيسون. ان ڪري سياسي خلفشارن کان ڪنارہ ڪش ٿي عوام ۾ اصلاح نفس، قومي شعور، اخلاقي درستي، حب الوطني، ايثار ۽ پراپڪاري جي پيدا ڪرڻ لاءِ بزم صوفيائي سنڌ جو بنياد وجھي ڪانفرنسون ڪوٺائي مذڪوره بالا مقصدن لاءِ پرچار ڪرڻ شروع ڪيوسون.ان جي پروگرام ۾ ھڪ جزو اھو به ھو ته سنڌ جي گذريل قومي سورمن جي زندگيءَ جي قربانين جو احوال لکي نوجوانن کي سندن شاندار ماضيءَ جي ڪارنامن کان واقفيت لاءِ پيش ڪيو وڃي. ان ڪم جي سرانجاميءَ جو ڪم مختلف اصحاب تي رکيل ھو، پر بزم صوفيائي سنڌ جي تعليم کي ملڪي امن لاءِ خطرناڪ سمجھي حڪومت طرفان مون تي جولاءِ 1967ع کان دوبارہ نظربنديءَ جو حڪم جاري ڪيو ويو، ان ڪري ھڪ جاءِ تي ويھڻ سبب مون کي وقت ملي ويو ته ٻين ڪتابن سان گڏ ھي ننڍڙو پمفليٽ سنڌ جي آزادي، آزاد خيالي، عزت ۽ ناموس لاءِ قربان ٿيندڙ پنجن شھيدن جي حياتيءَ تي لکي ناظرينن جي خدمت ۾ پيش ڪريان.
تي ڪلڪ ڪريو Save Target As ڊائون لوڊ ڪرڻ لاءِ رائٽ ڪلڪ ڪري

هن ڪتاب جو مکيه مقصد، پڙهندڙ کي اهڙي ترغيب ڏيڻ آهي، جنهن مان هو پنهنجي انهن معاملن جو ٻيهر جائزو وٺي، جيڪي ٿي سگھي ٿو ته اهي سندس لاءِ بي معنى هجن، پر حقيقت ۾ اهي ئي سندس زندگيءَ لاءِ نهايت اهم هجن. انهيءَ جائزي واري عمل ۾ تيستائين کيس پنهنجي ڪٽرپڻي کي پاسي تي رکڻو پوندو، جيستائين انهن معيارن جو نئين سر ڪاٿو نه لڳايو اٿس، جن کي اڳ ۾ پورو ۽ مڪمل سمجھندو هو. اها ڳالھ به اسان کي ذهن نشين ڪرڻ گھرجي ته ڪوبه فرد جيستائين ڪنهن نئين معاملي کي ڪٽرپڻي جي نگاھ سان ڏسندو، تيستائين هو ڪنهن به صحيح فيصلي تائين پهچي نه سگھندو ۽ نه ئي ڪو صحيح نتيجو ڪڍي سگھندو. ڳالھ اصل ۾ هيءَ آهي ته ڪوبه شخص جيڪڏهن ڪنهن شيءِ کي صحيح ڏسڻ چاهيندو ته هو ان کي صحيح ڏسندو، پر جيڪڏهن هو ڪنهن شيءِ کي اڳي ئي خراب سمجھندو ته ان جو مطلب ٿيو ته هو فيصلو ڪري چڪو آهي ته اها شيءِ خراب آهي. هتي ڪٽرپڻي يا فرض ڪري وٺڻ بابت اظهار ڪرڻ جو مقصد هي آهي ته، ڪوبه شخص اڪيلي سر پنهنجي لاءِ پنهنجي ذهن ۾ ڪي شيون يا ڪي فيصلا ورلي تيار ڪري سگھندو آهي. بلڪ ٿيندو هيئن آهي ته ٻاراڻي وهيءَ کان ئي سندس ذهن کي سندس ماحول يا سماج بي شمار ڳالهين سان ڀري ڇڏيندو آهي. ڪٽنب، دوست ۽ ويجھا عزيز، سندس فيصلي ڪرڻ جي طاقت تي اثر انداز ٿيندا رهندا آهن. خاص ڪري ميڊيا (Media)، جنهن ۾ اخبارون، رسالا، ڪتاب، ريڊيو ۽ ٽيليويزن وغيره اچي وڃن ٿا، سي سڀ سندس سوچ ۽ فڪر تي بيحد اثر انداز ٿيندا آهن، ايتري تائين جو ماڻهن جو ڪيترن ئي اهم موضوعن بابت رويو ئي بدلائي ڇڏيندا آهن. ميڊيا (Media) صحيح ڳالھ کي نامنظور، نقصانڪار ۽ اڻ وڻندڙ ۽ غلط شين کي سٺو ۽ وڻندڙ ڪري ڏيکارڻ جي غلط نمائندگي ڪندي رهندي آهي. اهڙو انسان جيڪو سماج طرفان پيدا ڪيل ڪٽرپڻي جي فضا کي هڪدم قبول ڪري ٿو، سو ڄڻ ته پنهنجي شخصيت جو تمام گھڻو حصو ضايع ڪريو ڇڏي. ڇاڪاڻ ته هو پنهنجي هر عمل جو اظهار ٻين جي اثر هيٺ رهي ٿو ڪري. هو پنهنجي آزادي يا آزاد خياليءَ سان ڪوبه ڪم ڪري نٿو سگھي. ٻين جون اڳيئي ٺهيل طبيعتون، خيال ۽ لاڙا، سندس ڪردار، چال چلت ۽ سڀاءَ تي وڏو اثر وجھن ٿا. ان ڪري هو زندگيءَ جا اهي ئي قدر صحيح ٿو سمجھي، جي کيس ٻڌايا، سمجھايا ۽ ڏيکاريا وڃن ٿا. نه فقط ايترو، بلڪ اهي معاشرا جن جا تهذيبي ۽ ثقافتي پس منظر جدا جدا آهن، تن وٽ سندن ڄاڻ ۽ سمجھ مطابق، نيڪي ۽ بدي، خير ۽ شر، صحيح ۽ غلط جا تصور به جدا جدا آهن ۽ انهن ئي تصورن تي سندن ايمان آهي. ان ڪري اهڙن معاشرن جي ٺاهيل حڪمن يا هدايتن، فتوائن يا فيصلن تي پڄڻ بنا غور ويچار ڪرڻ ۽ اکيون ٻوٽي عمل ڪرڻ ۾ ڪا دانائي يا سياڻپ ڪانهي. اهڙيءَ ريت اهي عمل جن کي اڄ ڪلھ ڪنهن سماج ۾ خراب يا غلط سمجھيو وڃي ٿو، ٿي سگھي ٿو ته ايندڙ وقت ۾ انهن کي سٺو ۽ صحيح سمجھيو وڃي. آدم خورن لاءِ ماڻهوءَ جو گوشت کائڻ عام رواجي ڳالھ آهي. نازي جرمنيءَ جي فاشسٽ سوسائٽيءَ ۾ هڪ پاڳل ليڊر جي حڪمن جي فرمانبرداري ڪرڻ، اتان جي ماڻهن لاءِ بلڪل عام رواجي ڳالھ هئي. نه فقط ايترو بلڪ ان کي درست سمجھيو ويندو هو. ان زماني ۾ اهي ماڻهو نه فقط پنهنجي بيوقوف ۽ چرئي ليڊر جا پوئلڳ هوندا هئا، بلڪ ان جي هر طرح سان مدد به ڪندا هئا. دنيا ۾ ٻيا به ڪيترائي اهڙا مثال ملندا. هتي جنهن ڳالھ تي اسين زور ڏئي رهيا آهيون، سا هيءَ آهي ته انڌي تقليد ڪرڻ بجاءِ سماجي جوڙجڪ ۽ ان جي صورتحال تي اڪيلي سر غور ويچار ڪرڻ ۽ هر ڳالھ جي حقيقت معلوم ڪرڻ ۾ ئي سياڻپ ۽ دانائي آهي. اهڙوئي انسان ڀليءَ ڀتِ پروڙي سگھندو ته سماج جا ٿاڦيل يا هٿ ٺوڪيا ”قدر“ (Values) غلط ٿي سگھن ٿا. جيڪي جيڪڏهن سوچڻ بنا اختيار ڪيا وڃن ته اخلاقي ڏيوالو نڪري سگھي ٿو.
تي ڪلڪ ڪريو.Save Target As ڊائون لوڊ ڪرڻ لاءِ رائٽ ڪلڪ ڪري

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5. Tum Mile - Love Reprise (Javed Ali)
6. O Meri Jaan (K.K)
7. Dil Ibaadat - Rock (K.K)
8. Tum Mile - Rock (Shafqat Amanat Ali)
9. Soul Of Tum Mile - Instrumental

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Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Kalyan-I (Peace)


1
The One Creator, the all greats;Lord of the universe-The living, the original;Ruler with power innate;The giver, the sustainer,the unique , compassionate;This master praise, to Him alonethyself in praise prostrate..The generous, who does createthe universe in pairs..
2
None shares His glory, "He was..is,shall be"..who this doth sayAccepts Mohammad as 'guide'with heart and love's true sway;None from amongst those lost their wayor ever went astray.
3
"He is without a partner" , whenthis glorious news you break-With love and knowledge, Mohammadaccept ..as cause him takeWhy would you then obeisance maketo others after that?
4
From One, many to being came;'many' but Oneness is;Don't get confounded, Realityis 'One' , this truth don't miss-Commotions vast diplay- all thisI vow, of Loved-one is.
5
The Echo and the call are same,if you sound's secret knew-They both were one, but two becameonly when 'hearing' came.
6
A thousand doors and windows too,the palace has ..but see,Wherever I might go or bemaster confronts me there
7
If you have learnt to long, by painbe not distressed-Secret of love's sorrow must be never confessed-Suffering is by the heart caressed,and there it is preserved.
8
The poison-drinking lovers, luredby poison sweet, drink more and more;To bitterness of fatal cup,the poison-drinkers are innured,Though wounds are festering, and uncured,no whispers to the vulgar goes.
9
All from Belved's side is sweetwhate'er He gives to you.There is no bitter, if you knewthe secret how to taste.
10
There is a call to gallow, friends,will any of you go!Those who do talk of love may Knowto gallows they must speed.
11
If you a draught desireto tavern find your way;Thy head do sever, and that headbeside the barrel lay;Onlywhen you this price do paythen few cupe you may quaff.
12
The genuine lover, for his headcare and concern has none;He cuts it off---joins it with breathas gift then hends it on ;Carves down to shoulders, forem loved-onethen begs for love's return.
13
To guard and to preservethe head,the lover,s business is not this---One of beloved's glance is worthso many hundreds head of his---Flesh, skinand bone, and all there is ,the 'least ' of loved-one , equals not.

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Kalyan Yaman-II (Path to peace)


1
Thou art the friend; the healer thou;For every pain the remedy--Cure for my herat, thy voice alonethe only cure it is for me......The reason why I call for theeis none can cure my heart but thou.
2
Thou art the friend, the Healer thuofor every ailment balm dost send;Merciful God--all druge are vain;the pains by drugs will never end;Unless ordered by thee O friend,no drug will ever sickness cure.
3
Thou art the friend, the Healer thou;for sufferings thou the remedy;Thou givest; curtest disease, dost guide,master thou art eternally--Yet, I am wonderstruck to seethat you physicians still provide.
4
Sttike friend-- thy hand raise,favour me--hold not your hand, and should I die By such death I shall honoured bewhich through this wound is caused.
II
5
Today still groans the thatches fill,where wounded lie and suffer;Although it is their twilight, stillsame ointment there and dressing
6
Poor wounded ones, so restless grow,yet grateful are for pain;For ever forward wish to goand here would not remain.
7
Mother, I cannot trust in thosewhose eyes with tears do over-flow-Who bring the water to their eyes,their sorrow to the world to show;Who love Beloved, hide their woe,no tears they show, nor speak about-
8
Physician, blundering and unwise,you cauterise my skin, and treatWith slops my heart-ache, know to whomscaffold a bridal-bed supplies,The one beatific vision liesin death, which is the union sweet.
9
Physicians you consulted butdieting you ignored...Had you obeyed, perhaps restoredto health you would be now.
10
Physicians were my neighboursI ne'er asked their advice-Therefore I find that in mine eyescataracts I now have formed.
III
11
Ah! suddenly they found themselvesin sphere of love...and thereThey cut their heads, left trunks apartsuch garland they did wear!Beauteous they were...to loved ones fairI saw them give their heads away!
12
Go to the moth, the surest wayof immolation ask-The moths, who throw themselves intothe fire every day;Whose tender hearts became a preyto cupid's arrow sharp.
13
The moths assembled, gathering above a raging fire...Heat drove them not, no fear they had,flames did their hearts inpire-Their necks they lost, and on the pyreof truth they burnt themselves.
14
If you call yourself a moth,from blaze return not terrified;Enter by the loved-one's lightand be ever glorifiedYou are still unbaked...besidenot yet with kiln acquainted are.
15
If you call yourself a moth,then come, put out the fires sway,Passion has so many bakedbut you roast passion's 'Self' today-Passion's flame with knowledge slay...of this to base folk give no hint.
16
Happy those who acquaintance makewith goodly grinding wheelTheir rapiers never then shall taketo rust, nor will corrde.
17
Apprentice of the blacksmith, worksthe bellows not with care;Not close to fire goes, he fearslove sparks that issue there.And yet proclaims he every where;"full-fledged blacksmith am I"!
18
Turn your head into an anvil,then for smithy do enquire,There the hammer-strokes of firemay turn you into steel.-
19
When I an arrow do reciveon that spot I remain;Perhaps my Hero-love againwill strike in mercy sweet.
20
Physician give no medicine.may health I never see...May be, enquiring after memy love to me will come.
21
Sacrifice your head, and 'suffer'if loved-ones send dismay...Say not, 'Forsaken''t is their waylike this to form their links
22
Those that cut me up, becamethe kindly surgeon too-The wound they quickly dressed, and curedwithin a day the sameOh heart! and now make this your aim "stay with them, and be safe from wounds"
23
As long there is no need, so long physician is not here...But when one day pain does appearit is as though the leech had come!
IV
24
They read and read, but what they readtheir hearts refuse to store-The more they pages turn, the moreare deeply steeped in sin.
25
O friend, why are you still inclinedto waste paper and ink-Go rather forth and try to findthe source where words were formed.
26
The world with 'I' doth overflowand with it flaunts about-But its own 'Self' it doth not know...'t is a migician's spell.
27
They do not heed the glorious line that does begin with 'A'-In vain they look for the Divine,though page on page they turn.
28
You only read the letter 'A'-all other pages put aside-Book-reading nothing will convey-but your being purify.
29
Unuttered is unknown...the utteredis never understood....behold,Although it be as true as gold,humanity takes never note.-
V
30
By 'giving' they were hurt,-'not giving'to them contentment brought-So they became sufis, as noughtthey did take with themselves.
31
To hear vile words, and not return,but hear them silently;This is the pearl, most precious pearl,we in guide's teaching see-But decked with jewels he will bewho with 'Silence' the Ego kills.
32
Those who never forgot the sorrow,and lesson learnt of woe-The slate of thought within both hands;'silence' they study so-They only read page which does showBeloved's lovely face.
33
Patience, humanity adopt,For anger is disease-Forbearance bringeth joy and 'peace',if you would understand.
34
The inoffensive don't offendforget who do offend-In this refined and cultured waythy day and night do spendThus meditating, humbly walk,until thy life doth end-A Lawyer keep within, O friend,to blush not, facing judge.
35
As long as of this daily worldno glimpses you obtain-A perfect view you will notgainof your love Heavenly.
36
True lovers never will forgettheir love Divine, until one dayTheir final breath will pass awayas tearful sigh.

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Khambat-III (Haven)

1
A moolit night, an open plain,and so for yet to go;My camel look not back, for you't is shame to waver so;Be steady, resolute, and showmy loved-ones you can reach
2
O full moon! though you rise adorned,your beauty to enhance;You are not a blink worth of my loveWith all charms you advance,Since your whole being but one glanceof the Beloved is.
3
A hundred suns may rise, and blazefour score-four moons may shine;I vow, without Beloved mineI am in darkest night
4
O moon, by magic fade away;may you be shorn of light-Or hide yourself so that I mightthe soul's Beloved meet.
5
In darkest midnight, the Belovedshows himself so clear;the moon and pleiades disappearyea, like an echo mere.
II
6
O moon, cast first thy silver-rayon the Beloved when you rise;And for thy Maker's sake, O moonmessage of helpless one convey;"My hopeful longing eyes, thy waywith tears are watching everyday."
7
O moon, the moment that you risefirst glance at the Beloved castSay to the dear one: I am sickIn you my only comfort lies"My hopeful and relying eyesAre ever set expecting you"
8
O moon, when you ascend the skiesfirst glance at the Beloved cast My message to the friend conveyCorrectly all, and all precise"M y hopeful and relying eyesare ever set expecting thee"
9
Rise moon, see the Beloved-thouart near and far am IPresence of Him in scented dewsI feel, that in night doth lie-On foot I cannot reach and father gives camel can't supplyOn which riding, ere dawn draws nighI easily could reach.
10
I shall die longing, love is kindbut Oh...so far is HeFather gives camel not to me-I am too weak to walk.
11
To the Beloved, when you riseO moon, thy very first glance send;And all the message I giveO moon, convey in truthful wise;"My hopeful and relying eyesare ever set expecting you."
12
Thy glance let the Beloved meet,O moon, and my requests submitBefittingly; above courtyardof the Beloved bow and greet;Speak gently...on Beloved's feetboth of thy light-hands softly lay.
13
O moon, all my entreaties safeinto thy shining garment tie,Low'ring your head, to loved one tellin what a wretched state am I;Remember; to the place you hieThat is whole universe's Hope.
III
14
O camel! spurn thy slothful mood-No longer now delay!But once unite me with my loveno more the truant play,But speed, ere night doth pass awayto meet my love after.
15
I must go where my love resides;to the Beloved speed!There I shall give thee sandal-woodand thou shalt no more feedOn salt-bush coarse, unfit for theeor any worthless weed;O hasten! there is urgent needto reach while night doth last.
16
Arise and take a forward step-be not an idler base;The highway to my love is straightand hath no winding ways...Self-pity drop...a gallop raiseto bring us swift and soon.
17
Remember your ancestry, andyour forebear's noble breed;Your stock is well-known near and farand you do hold indeed;Rare pedigree-and so we pleadshow us some kindness now.
18
I bound him near some glorious treethat he some buds might eat;Ill-mannered camel, on the slystill finds the salt-bush sweet.Woe's me-I know not how to treatCamel that so confounds.
19
I tried to saddle him, but e'enunsaddled he'd not rise-The way the herd is gone, he liesand only gapes that side.
20
My camel, I will give thee reinsof gold, and trappings fine;Not only buds of sandal woodbut thou on myrth shalt dine;If to the one Beloved mine thou wilt bring me this night.
21
The camel did forget the herd,nor e'en will salt-bush eat...His blown-up hump has now becomehis pampered passion's seat-Alas, this callous, new conceithe'll not drop unto death.
22
He goes not with the herd of lateand no more will he graze;Since Cupid's arrow wounded himhe hugs a curious craze;To his new love, with love-sick gazehe crawls, defying death.
23
Now sits with herd, musk-branches eats;yet calm remains his faceAh me, apparently my camelshows no outward trace.'Here' he is with the world, but grazewith heart doth fondly 'there'.
24
He's not what he was yesterdayreturning to the yard;He never at the manager looks-all food doth disregard;Seems, poison creepers on the swardhe ate when with the herd.
25
With zest thee camel browses nowon creepers such as made him yearn;But owners, keepers of the field,with shouts his sweet indulgence spurnThe poor intruder, powerlesshe grows from voices harsh and stern;No answer finds he in returnand all his arduous madness flies.
26
Good animal, what you did putyour teeth in, finding them so sweet;These baneful creepers if you eatwill bring you yet to grief and woe.
IV
27
Torrents of rain and wind-camelthere obstinate he lies-How shall I saddle him when riseunsaddled he will not.
28
A solid braided rope construct,with this your camel blind,The frgrant creepers everywhereall over grounds you'll find,Once tasted, he will leave behindall else, if he's not tied.
29
I fettered him with rope and chain,but shackles were in vain;He broke them all, and dragged them onwhere creepers decked the plain-O God, put sence and understandingin this camel's brainWith mercy free him from this painto rise above this curse.
30
O rise, and to thy haven farthy earthbound glances bear,May be a happy welcome thereawaits thee from thy love.
31
No-go and schackle him, he willrun wild if left alone;By temting him to cat, he'll playmore pranks, but won't alone;Load him and let him graze and groanwith heavy fetters bound.
32
Who laid a spell on you? and whowaylaid you, wished you ill?Blinkers you wear-your soles rubbed off-your kind not meet you will;And round and round, as in a millyou circumambulate.
33
My comely camel, won't you eatthe sandal wood and drink your fillOf cleanest purest water, foodthe finest you refuse it still-What law gave you the tasty thrillof salt-bush mere, above all else?
34
At last my camel every dayis browsing in that garden, whereTwo tree-shoots are worth millions therehandful of leaves are thousands worth.
35
Two tree-shoots are worth millions...nayone leaf alone five lakhs will be-Now to enrich his soul he eats,the wholesome blossoms of this tree-Here e'en a withered leaf we seeis many, many hundreds worth.
36
My lakhs-worth camel, that I boughtfor hundreds, beautiful becameFor any eye to see; don't blameand say too dearly he was bought.
37
My invaluable camel, friend,no praise is now for him too high;His manager fill with cardamomsthen saddle him, and he will fly,All distance he will defy,and here and now the Loved-one reach.

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Sorath-IV (King and Minstrel)

1
The minstrel came to Junagarhand here took out his lyre;With his entrancing melodieshe did all hearts inspire;With his bewitching magic-stringshe set whole town on fire-But palace-servants, princesses,were struck with anguish dire;"That Raja's head was bard's desire,lute spoke in accents clear."
2
The bard at though a living stringplayed with humility;The Raja in his palace fine,to hear him did agree;He mercifully called him in,and met him graciously-Then prince and bard, one harmony,one single 'self' became!
3
"I travelled many foreign lands,and have arrived today;Poor minstrel I, no tresures cravebut for your life I pray-To win this favour, let me play,Oh Sir, the time is short.-"
4
"Leaving all other doors, O kingI wandered to your door!Blest Sorth's husband, see my needa beggar doth implore,His empty apron fill once moreand happiness restore!"
5
The king sat on his glistening dais,the bard below him played;The faintest note of music sweetup to the Raja sped-To private folks that could not comethe minstrel too was led;-Fine horses were produced, rare gems,before the bard were spread,Who said: "no wealth like this, but headof Raja do I claim!"
6
No jewels can the mistrel pleaseno wealth, no property-From riches and from great rewardsHis only wish is, near to bethe giver of this wealth.
7
prince said: "I'll gladly sacrificeMy head for thee O Bard,Although this is a small rewardFor all thy music's worth...
8
"Were I to own a hundred headsAnd weigh them with thy strings-Behold the scale, how down it swingsOn side of strings divine!
9
"O Friend, my head is only bone:An empty, empty bone-If thousand heads my neck would ownI'll cut them all for thee!"
10
The strings, the dagger and the neckwere reconciled all thee-King said: "nought is so lovely thanyour wish to come to me,My head you craved...most heartilyI do thank God for that..."
11
"But singer, it astounded me,That while you played your strain.How could its sweetness you surviveAnd could alive remain?Last night, my being all in twainwas by your music cut."
II
12
The flower of Girnar plucked;The town is plunged in mourn and pain,Hundreds like Sorath stand and raiseTheir lamentations all in vain-The minstrel, holding lock, receivesThe prince's head adorned again-While virgins chant the sad refrain;"Last night the Raja passed away."
13
Sorath is dead; and all is peace-Ruler removed his tents-There are no singings and no shows,no tuneful elementss.-And after this, artist presentsThe head again to king!
14
Sorath is dead, and all is peace-Raja pitches his tents;Music is heard again...the showgoes on with merriments-Echo sounds song's sweet sentiments...Behold, the happy king!

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Asa-V (Hope)

1
In Infinitude I ross,O guide no bound perceive mine eyesTortuous beauty of the Loved,Has no limit, has no size-Here intensive longing lies,There the Loved-ones do not care!
2
Cursed be duality, Beloved,From 'Self' do shelter me-O, hold the 'I' near thee,But thou canst reach 'thyself', O master.
3
But thou canst reach 'thyself' master;Nothing but Beauty is;O doubter, couldst thou doubt dismiss,There's no Idea then left.-
4
Beloved, hold the 'I' near thee;All self concern I've cast from me;Protector mine, with dualityI wasted far too many days!
5
That is real dualism, whenNon-dualist yourself you call;Be shorn of separateness, and 'Ego' let not thy soul enthral;For 'this', doth not exist at all;And 'that' not known is without 'this'.
6
'That' is not known without 'this', andFrom 'this', 'that' doth not separate stand;"Human my secret is, and IAm his, that thou must understand"-This voice did spound from end to end,By seers, and the knowing ones.
7
No one who loaded is with 'Self';The other side will see,For God is one, and Oneness loves;So spurn duality;And all thy anxious tears "to be",Shed at altar of unity.
8
The servant too has no beginning,And no end shall see-Who the Beloved found, shall beAbsorbed for ever there.
9
Everyone knows where he is I know not where I stand;Guides and books there many are,And they are close at hand-But I, do seek the distant landWhere 'yes' and 'no'are not.
10
'Yes' and 'no', still within reachOf earthly idea are;But beyond all vision farIs the Beauty that I seek.
11
Sometime or other, beauteous formsWill be overwhelming thee;But falcon of Reality,Let not heedlessly escape.
12
The sensuous beauty thrashed me soAs carders cotton beat;And now my hands are obsolete,My body's paralysed.
13
Confound thy senses, and renounceThy 'Self'...Him-knowing be;To recognize the Loved-one, dropThy personality;And then coarse multiplicityWith unity destroy-
II
14
The Loved-one bound me-Threw me into waters deep;And said: "Now dry do keep,And getting wet avoid."
15
One that is into water thrownFrom getting wet, how could be free?Enlightened one, this mysteryHow I might solve it, say-
16
"Rely on contemplation, butOf law neither neglectful be...Your heart get used to RealityWhich is your Destiny to see;Be resolute, and verilyYou'll be immune from getting wet."
17
Ah, Reality broke myExistence, so that I;Can no more breathe without it,In its presence high;My soul suffused doth lie,Exclusive of all else.-
18
Be silent- do not move your lips;Your eyes do close, your hearing stay...Drink not your fill, and at your mealsWhen still half hungry, turn away-And then a glimpse enjoy you mayOf image that your mind's depth holds.-
19
Would of the august secretI divulge one whit-Trees would burn up,-unfitFor growth all earth would be.-
III
20
Let your eyes an offering beFor Loved-one ere you break your fast;Sumptuous dishes serventyYou'll get by seeing Loved-ones face.-
21
If my eyes at rise for otherSight than the Beloved care-From their sockets I will tearMy eyes as morsels for the crows.-
22
Facial phenomenalistsDo not try to see with those,Longing gapings with those eyesNever Loved-ones features shows-Only when both eyes you closeThe Beloved you will see.
23
Dwell in mine eyes Beloved fairThat I can close them now;No one may ever see you thereAnd I nought else shall see.
24
Acquire eyes that able areto visualize Beloved's face;Not then at any other gazeLoved-ones are very sensitive.
25
About dead Elephant amongstthe blind arose parley-They handled it all over, butBlind eyes could nought convey-Decisive word can say-The 'seers' only can displayThe genuine truth of things.-
26
The sense of wonder doth not dwellWithin the vulgar mind-Secret of Love to trace and findIs no task for the blind.-
27
For whom so anxiously we pine,We ourselves are those;O doubt, be gone with all your woesFor Loved-ones we have found.-
28
Eyes weep and yet rejoice each dayto look and to adore-The more they see loved-ones, the moredrunk they with love do get.
29
The more I prohibited eyesto look, the more they longed;They crossed the sleeping world, to findloved-one at any price-They killed me ah...but in this wisepeace for themselves secured.-
30
Relationship with the 'visible',In no case do desire-Why not you for the real enquireand set out, seeking that?
31
Hear, and take note, that you yourselfare 'barrier', and what isBetween the union and its blissIs nothing but yourself.
32
The love wants that love's secretalone his own shall be;-But eyes that flow continuoslyand sinking heart;...betray.-
IV
33
Corrupt ones can corrupt, whose loveIs very weak, indeed-But whom love has consumed, succeedthey can't for he the vile one slew.-
34
When praying, think not of yourself,Or prayers are in vain;All thinking of yourself restrainDrop self, and then do pray.-
35
You profess to be a 'faithful'Holy maxims you recite...But your heart deceit is hidingDuality-satanic spite-Faithful outward, you delightin idolate'rise inside.-
36
Seek not the form of one that your'Beloved' you do call,As conversation not at allcan happen face to face.-
37
Converse you hold when cross you areCan never loved-one reachSome mischief monger longs to maryour heart, and spoil your love.
38
For to be cross is not the way;two stones, can they unite?'tis love that doth the cosmos sway-through love alone it lives.-
39
Each claims to be on right path here;But I have lost myself-Desiring and acquiring areSo very, very near-I set my mind on distant spherewhere 'yes' and 'no' are not.
40
Demerits world decries, loved-oneat so-called merits cross would be-My deeds, I mentioned with my tonguenow all undone in dust I see.-Then I discounted all my deeds,which once I thought were charity,An embassage I sent of shame;Regrets and deep humanity,But oh...my love made up with me only when 'I' had disappeared.-
41
Whose body is a rosary,the mind a bead, a harp the heart.Love-strings are playing there the themeof unity in every part;The nerves do chant: "There's none like thee;the 'One' and only one thou art.-E'en sleeping beauty they impart,their very sleep their worship is!

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Pirbhati-VI (Song of Dawn)

1
These are not ways you knew beforethy fiddle hanging on the peg,And lovely dawn, as if it wereyour enemy, so to ignore;'Musician' call yourself no more if to adore you thus forget,-
2
How fast you sleep! in pillows puttour face and weep with sorrow;May be your violin lies tomorrowforsaken on the ground.
3
The true musician has no peace;nowhere for long he tarries-On shoulder-strap his violin carriesand asks the way to wastes.
4
Confounded do you roam...O saywhere were you yesterday?My minstrel, now no longer loll,but leave your listless way-Go to the king's door, beg and prayfor things of genuine worth!
5
The king is giving secretlygifts to ungifted ones;If this those artists were to hearthey never would agree,Their fiddles instantancouslyto smithereens would reduce!
6
So many minstrels, of what useis all the craft they ply?What servant deems so precious, maybe sin in master's eyes-Alchemy thou, and brazen Ithy look turns me to gold!
7
Bestowal is not due to caste,whoever works, obtains,At childish ways of innocenceforbearance king maintains;Who one night at his court remainsshall e'er be free from pains!
8
It is the Givers great reproach,against musicians vain;"Why do you beg at other doorsand mine do not approachHence harm and hardship do encroachupon their happiness.
9
The only Giver thou, and wethe humble beggars are;Rains seasons have...Thy bounty's raindoth pour eternally;A visitation sweet, from theeexalts, though soiled I be!
10
The morning star has risen...Oharise, adore thy master,He swiftly turns away; doth knowminds of musicians all!

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Khahori-VIII (Wandering Ascetics)

1
Traversing far off realms, O friendsKhahoris have returned at last;Their feet covered with dust...what landsit came from-oh, how do I know.
2
On wild growths hill-ascetics feed,they seek the land ne'er known or heard-Upon the dusty, stony groundsthey lay their flanks when rest they need;To seek the light they do proceedand seek it from infinity.
3
The hill-ascetics I did see,those who do not in houses dwell;In biting wind they weep like rainwith longing for Divinity-With sorrow they keep company,and live on sorrow day and night.
4
Old ragged ropes for shoes they wear;their faces are dried up, and wan-Oh, at that land they had a peepthat learned ones could see no-whereSecretive ones, have secrets rareof regions that still further lie.-
5
Their arms hold water-bags all dry-and on their feet ropes old and torn;Eyes pouring rain...O passer-byAscetics such did e'er you meet!
II
6
The load of truth cannot be borneupon the head, I fear,And deaf you have to be, the callof Reality to hear.-Make yourself blind, so that the dearBeloved you may see.-
7
How beautiful is darkest nightin which you lose world's way-Your greed for this and that,-O quiteforgotten it will be.
8
The common road do not go near;but walk where 'they' walk not;Cross over then by longing mereand nothing take with thee.-
9
Wanderers need no conveyance, no!for horse do not care-Although their minds are set ondestination far and fair;In wastes search food...torn rags they wear,and that their sign-mark is.
10
I saw the wand'rers that a peepat the Beloved had;One night I in their place did staytheir company to keep.To know them, is in drowning deepto have a safety raft.
11
Dust-covered they do walk their way,and mix themselves with clay;No secrets tell to stupid folk,nor gossip or delay;Some secret of the Loved-one theybear in their heart all-time.
12
Knowledge hides snakes, and many findfolly as honey sweet,Who passed them both...left both behindhe found the 'Reality'.
III
13
Those who had lost their way were witha deep emotion stirredThose seers in the waste stood blindand nothing more they heard-Their ears were closed-like dumb they walkedas if their minds were blurred...Their only sorrow separation was which they incurred-All they gave up for 'Lahut', butfor this they hungered-Asleep...awake...longing was spurredbut never was alleyed.
14
The spot where One Beloved dwellshow happy't is, how sweet-Turn off from places where you meetall the inhuman crowds.
15
Those who the bare hills came to knowno more for harvests cared-To Ganjo-hills they longed to goLahutis to become.
16
Those who the bare hills came to knowfothwith all books did close...Their sleep had gone, for Ganjo-hillstheir longing hearts did glow...They yearned Lahutis to becomewhen dust from hills did blow.-From smell of hills left wordly showLahutis to become.
17
See where the bird can never fly;a tiny fire twinkles there-Who could have kindled it so highexcept the wandering, homeless kind?
18
Restless Khahoris did destroytheir bodies in a holy moodAnd so their spirit gained the foodthey had wished to obtain.
19
Wand'rers had girded up their loins...on heights they one with dust became,So they at last had reached, their aimthrough sorrow mountains top had found.

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Purab-IX (East)

1
Dear crow, after obesance fallat the Beloved's feet-Message I give thee, dont't forget,in transit, I entreat,I beg in God,s name secretlymy message do repeat;My words correctly and repeat;convey just as say.
2
Come flying my dear crow, bring newsback from the other side;Sir down, a note of union strike,and all in me confide...My loved-ones that seem to abideso far away, bring here.
3
From loved-ones, there in foreign lands bring news, and not delay-Thy feathers I will cover witha wealth of gold-array-Circle above his house, conveymy message to my love.
4
Oh! crow, I'll tear my heart from thismy breast with my own hands;You peck at it before my love,that dwells in foreign lands;May be he says; "there are no friendsthat dare such sacrifice."
5
The crow is back, and sitting nowOn yonder twig, quite near;-He came last night, and greetings sweetBrought from my precious dear-Stop spinning sisters! that I hearAll what Beloved said.-
6
The crow brought happy news for me,From the Beloved mine;My wishes all have been fulfilled,No more I need repine-My life is joy, powers divineHave fruitful made my prayers.
7
A dog, a crow from loved-ones's sideWill so delight mine eyes!On them my 'Self' I'll sacrificeA hundred times a day.
8
Not make that crow a messengerThat doth for carrion search!Will he deliver messagesOr heed his stomch's urge?What message carry will that scourgeWhose speech is: "Caw, caw, caw?"
II
9
In longing for my loved-ones IDo rove around all day;Hoping he'll raise his eyes, and maySweet recognition grant.
10
My comfort all is from those eyes,That smilingly they raise;Loved-one's smiles have relieved my woeAnd all my sorrow flies...World thinks their emaciation liesIn hunger, but from sorrow' tis.
11
At mid-night Eastern Yogis closedTheir house...I failed to hearTheir soul-converse, when gradullyDawn's pale lights did appear.-Strange yogis, whose detachment hereE'en by compassion is not marred.
12
On high-way they already are,To East, far East they roam-And they have sacrificeed this home To build the future one.
13
The East has killed me...none I findTo whom I can complain;Advising world, and guiding it,I lost myself my mind-I made love to higher kindWho were not likes of mine.
14
You comfort seek, and call yourself'Sami', yet are not trained;At journey's start exhausted grew,And more and more complained-You had not even found a guide,...To be consummate, so you feigned-Your soul should be to 'Sami' chainedWith 'Him' identified for aye.
15
To keep your greedy body fit,You beg for grains pretentiously,May be that you your ears have slitPalate to lease with luxuries.

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Bilawal-X (The Tune of Life)

1
Believe in word of invitationof the Giver kind;Just rinse your mouth, and you will findthat food you will receive.
2
Drive vulgar crowds out of the house,peace with the sovereign make-From that door then on favours browsereceiving gifts each day.
3
Don't long for wine of paradise,cross over, nearer still-Between you and the Union lierewards,...this do realise!Sama's presence to find, arise!your wishes to fulfil.
4
Sama, the crown is on your headelse many leaders be-Oh, from your treasure house, such thousandsbeg the priceless bread,And bounty rich for them is spreadaccording to their bowls!
5
The kettle drums break one and all,all hollow are insideOn no one but on Hashmi callThe door of Hashmi seek.
6
One who upholds those in despair,helps those who seek refuge;This prop of humble ones, shirks notwhen millions crave his care...Aghast all chieftains stand...but therethe smiling one they spy!-
7
Stop not at every watering placebut seek the deep, full lake;Head of the realm if you can reachthere wait wealth and solace;The one who made poor rich, onlyhis turban try to trace,Tarnish of hundreds he'll erase,when head he lifts and speaks!
8
All credit due to Jakhro is,others commands obeyThis favourite's station, ah, whereit be, no one can say;From what he fashioned was, that claywas just enough for him.
9
Jakhro worthy is, and the restbut name of 'king' do bear;As Jakhro was produced, othersthat way no fashioned were;Clay needed for his make so rarefor him was just enough.
10
The leader's messages I storeso deep within my heartOf other doors I think no moreSince Jakhro I have seen!
11
No one like Jakhro I can seeOn earth where'er I gaze,The leader of all leaders, ofExalted status he-Two bows' length, even less, his placeis from divine glory;O lord, greaty you favoured meby giving me this guide!
12
Oh Jakhro, may you ever live;Of you may I no evil hear-Solace to eyes and heart you give,their only sweet support, is you.
13
Oh leader, well your ways are knownall over foreign lands;How many have you set on horse backsthat had weary grown?You ask no faults of those who moan,But all you do accept!
14
He even gives in anger...lo,when pleased his bounty pours,Benevolence doth overflowin noble Jakhro's mind.
15
Don't punish the obedient ones;but head strong do destroy;Forget not 'Battle Great', no joyno gain give battles small.
16
Come to the Major Battle, thoughmany small battles fight...And never cease to sweep awaypassion-worshiper's blight.-With the support of Hyder's lightfight, and destroy the foe!
17
Jakhro adore! he who appearedthe hunger of the land-Those who were trembling in their ragsin silken shawls now stand;It was by noble Jakhro's handthe needy ones were filled!
18
The moment I arrived my feetwere cooled, my thirst was quenched;A desert walker water sweethad found in scorching waste.-
19
Beneath whose shelter I do dwellnoble man, may he live!The waters that wayfarers drink,may never dry that well...Oh smiling one! mine eyes excelin comfort, seeing you.
II
20
Vagand has now returned again,his efforts all were vain...So gladly would he here remaindress, food, bed to obtain!
21
Vagand has now returned again-when all had got their shareA beating from his wife he got,nought else she gave him there!And now with zest he doth declarehe'll e'er lie at my feet!
22
Ah...in the hope of breakfast fineVagand again is here;He never more will leave this place,nor will he leave his Pir-Perfume of spring he smells- so dearprospects of breakfast are!
23
In body he so shrivelled looks,at eating he is great;He smells...sweetness to cultivatehe begs master for scent-
24
Poor Vagand, now so dutifulis always at the door;He loves perfumes so much...therefore,he rakes the horse' dung.
25
Vagand has now returned again,returned a hell complete!He says: "Pir's heaven, dirty onesturns into roses sweet-Keep near perfumes, to be repletewith clean, refreshing smells."

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Sarang_XI (Rain Song)

1
Warm preparations are againin progress everywhere;Again the lightnings have begunto leap with arduous flare;Some towards Istanbul do dive,some to the West repair;Some over China glitter, someof Samerquand take care;Some wander to Byazantium, Kabul,some to Kandhar fare;Some lie on Delhi, Deccan, somereach Girnar, thundering thereAnd greens on Bikanir pour thosethat jump from JesalmareSome Bhuj have soaked, others descenton Dhat with gentle air...Those crossing Umerkote have madethe fields fertile and fair...O God, may ever you on Sindhbestow abundance rare;Beloved! all the world let sharethy grace, and fruitful be.
II
2
O see, the low'ring, sombre skies!the cum'lous clouds have pouredTheir big-dropped showers; now take outyour herds, prepare, and rise;Leave lower grounds, to uplands goand practise old device,Take your provisions and supplies...despair not of God's grace.
3
Today too from the northern sidethe rain-quails notes reach here;The ploughers ploughshares ready make,herdsmen are full of cheer...Today too nature doth appearin rich array of rain!
4
Today too there are hopes of rain,the clouds are dark and low-O friends, with monsoons, longing forthe loved one comes again-I hope the rain will water wellthe parched and longing plain...Beloved come! my life sustain,all seasons then feel spring.
5
Man, deer and buffaloes do pantfor rain, ducks hopes for clouds;After as though in supplicationsounds the rain-quail's chant;At sea, each morn the oysters begthat skies the rain may grant-Give lots of rain! with joy rampantthe herdsmen then become.
6
The rain pours on the desert-sandson hills and vales around;At early dawn we, rise to hear,the churns soft, humming sound-The hands are full of butter, wiveswith merriment abound-Each buffalo for milking broughtathwart the grassy ground;In thatches here we never foundmistress and mind so glad!
7
The cloud, with colours rich and brightpaints towers in the skies-It brought the violins, zitherns, flutes,tambors that give delight...While jar on jar rain-sprite at nightpours into Padam lake...
8
Season's orchestra's in full swing,fresh showers ease the mind;On mountain-side so green with grass;cattle abundance find;Gay herdsmen's wives about their necksof blossoms garlands wind;-Cucumbers, mushrooms, vegetablesfood of every kind;Lord! days of dearth let lie behind,ne'er let them reach the earth.-
9
Season's orchestra's in full swing,rain-quails pipe tenderly;Peasants repair their ploughs, herdsmenrejoice with ecstasy-My friend in perfect from...O seepredicts a downpour great!
10Season's orchestra's in full swing,clouds move up, near and far;The grain is cheap, and brimful nowof butter is each jar-Rust that my heedless heart did mar,this God-reminder cleansed.
11
Cloud was commanded: 'Rain must come',and cloud obeyed so fain-Lightning arrived, rain pattered, poured,came to remain and reign;The hoarder who for dearness hopednow wrings his hands in vain,Five multiplied to fifteen; sothe page has turned again,The profiteer may disappearand cause no longer pain...The kine-herds sit together now,relating tales of rain-O God, who happiness would gain,must on thy grace rely!
III
12
O, rain, were lessons you to takefrom my poor, pouring eyes,Then night and day, in cloudy guiseyour drizzle would not stop!
13
Mists do not leave mine eyes, if cloudsare there or not, mists stay;Remembering Loved one, o'er my cheeksmy tears flow night and day...Oh, those whose loves are far awaymay never cease to weep.-
14
Though inside all is overcast,outside from every cloud is free...Lightnings mature within, in whomLove doth reside eternally...Their eyes shall never rainless bein whom thought of 'Beloved' reigns.

Shah Latif `s Poetry (Translated In Verse By: Elsa Kazi) Suriraag-XII (Sailing)

1
O friend, I often did beseechan old boat do not have;With worn out sails, the heavy wave
2
Thy boat oil daily, mend its leaks,and keep in mind, one dayThe vessel has to sail away,a voyage long to make!
3
With riggings furnish it, and thentake it to depth remote,So that from every harm thy boatsecure and safe may be.
4
Acquire you such merchandisewhich time corrupteth not,That when you sell to far off landsno loss may be thy lot-In goods deal only which allotto thee mainstay secure.
5
Those who with merchandise of Trutha lasting bargain made;"You will get your reward", to themthese tidings are conveyed-Those were they whom the Powers ledthrough mighty ocean's swell.
6
To ocean dedicate yourselfwhere endless waters flow;Thousands of pearls and precious thingsits current holds below-An ounce of such wealth will bestow,on you a fortune rare.
7
No wave the path of those can staywho worship the sublime;Effect of their repentance makesthem safely swim away;Propped by 'Reliance absolute'they pass wild current's sway,By 'Perfect Sailor' met were theyin mid-current, as guide!
8
With precious ware of 'service great'their vessels they did lade;'Real Recognition' s' pearls they wonwhose worth can never fade;'Rrestraint from sin and evil', oh-that bargain too they made;May with their blessing I evadeperils, when crossing sea!
9
So difficult it is to fareon the path to 'Divine'.So difficult, so very hardthe way, for those who dare-And even those who know the landconfusion meets them there;Its violent cross-current to bearenter with love intense!-
II
10
Goods there were heaps and manifold,traders forgetful were;Some came in good time and purchasedall that the stores did hold-Some loitered, and all things were soldwhen they had come to buy.
11
The water through the boat did seep,and precious goods were spoiled;With spots and smudges some were soiledand some with rust got black.
12
You came and had at shores a peep,that you had heard about.-When everyone had gone to rest,you also went to sleep;And so you brought the boat headlingto whirlpools wild and deep-The wreck that is too worn and oldmay God from sinking keep-The wretched ones inside relyon you, they fret and weep,Arise and help! their praises reapand bring them safe to port!
13
Boatman, upon the raging seaboth ways you cannot have;Whole nights you sleep, resting your backon rudder carelessly-But there across at morn they'll beand of your doings ask!
14
Sleep not O helmsman! shun your cot,when danger lurks ahead;The shore is foaming like the curdthat foams in churning pot...O helmsman, sleep befits you notin such an awful state!
15
The divers met the waves that foamedwith hidden treachery-They battled with the eddies deep,their fight was grim and dree;Yet, 't was they who sought the sea,and brought the lovely pearls.
16
Where'er a pearl exists, behold!the thieves their haunts will have,And him awaits fortune untoldwho guards the pearl from thieves.
III
17
Not offer precious stones to thosewho know not gold from brass;To true jewellers in exchangeyour jewels you may pass;Ah, those who deal in gold, the massof metals base they spurn.
18
But gold- dealers have gone...Oh gold't were best you too should go-Since no one here your worth doth knowthey'll mix you up with brass.
19
The glass-beads are in fasion nowreal pearls no more appeal...My tunic's full of Truth, I feelashamed to offer it.
20
The lapidaries that cut gems,since long from there they fled;And their successors do not know e'en how to deal with lead,And smiths now pewter beat insteadwhere lapidaries worked!
21
I dealt in glass, and never madepurchase of any pearl;All tinsel-stuff and leaden wareand trash I bought instead;But suddenly, I found, my tradewas placed with gold-experts!
22
With falsehoods I did pass my days;divine commands I broke-The vessel overflows with sinand with my doings base; Oh knower of the secret waysthou know'st already all!
23
The lies that you had hugged, forsake!approach the source divine Drive from your heart chicanery,to honest dealings take;The Master liketh truth of heartIn mind love's fire wake,Thus humbly do approach, and makea bargain, fruitful, good.
24
O God! a bargain that is best,I beg bestow on me;The helpless one no power has,but Master, turns to thee,O guide, without thy help no onecan reach his destiny-Who faces high wave on the sea,with mercy pick him up...
IV
25
The maid unwarilythe gem in casket broke...The gem when whole, its pricea lakh or two would be,Now it is crushed...ah me,'tis more than millions worth!
26
Those who kept up all nightto adore Glorious One;Latif says: E'en their dustbecame with honour dight;Scores to their resting site flock, homage there to pay.