Tag Archives: poet

Celebrations of renowned mystic poet Baba Bulleh Shah’s Urs have started in Kasur.

Na maen momin vich maseet aan, Na maen vich kufar diyan reet aan, Na maen paakaan vich paleet aan
Na maen moosa na pharaun. Bulleh! ki jaana maen kaun

Not a believer inside the mosque, am I, Nor a pagan disciple of false rites, Not the pure amongst the impure, Neither Moses, nor the Pharoh. Bulleh! to me, I am not known

Na maen andar ved kitaab aan, Na vich bhangaan na sharaab aan, Na vich rindaan masat kharaab aan, Na vich jaagan na vich saun. Bulleh! ki jaana maen kaun.

Not in the holy Vedas, am I, Nor in opium, neither in wine, Not in the drunkard`s craze, Niether awake, nor in a sleeping daze. Bulleh! to me, I am not known

Na vich shaadi na ghamnaaki, Na maen vich paleeti paaki, Na maen aabi na maen khaki, Na maen aatish na maen paun. Bulleh!, ki jaana maen kaun

In happiness nor in sorrow, am I, Neither clean, nor a filthy mire, Not from water, nor from earth, Neither fire, nor from air, is my birth. Bulleh! to me, I am not known.

Na maen arabi na lahori, Na maen hindi shehar nagauri, Na hindu na turak peshawri, Na maen rehnda vich nadaun. Bulla, ki jaana maen kaun.

Not an Arab, nor Lahori, Neither Hindi, nor Nagauri, Hindu, Turk (Muslim), nor Peshawari, Nor do I live in Nadaun. Bulleh! to me, I am not known.

Na maen bheth mazhab da paaya, Ne maen aadam havva jaaya, Na maen apna naam dharaaya, Na vich baitthan na vich bhaun. Bulleh , ki jaana maen kaun

Secrets of religion, I have not known, From Adam and Eve, I am not born, I am not the name I assume, Not in stillness, nor on the move. Bulleh! to me, I am not known.

Avval aakhir aap nu jaana, Na koi dooja hor pehchaana, Maethon hor na koi siyaana, Bulla! ooh khadda hai kaun. Bulla, ki jaana maen kaun.

I am the first, I am the last, None other, have I ever known, I am the wisest of them all, Bulleh! do I stand alone? Bulleh! to me, I am not known

Courtesy: YouTube + Geo News

Poets return highest civil award by Govt. of Pakistan in protest against controversial & apartheid local govt. law in Sindh

Dur Mohd. Pathan

By: Khalid Hashmani

I salute Dr. Dur Mohammad Pathan for returning Tamgha-e-Imtiaz award to express the hurt and disappointment of people of Sindh with the SPLGO 2012. His statement that both PPP and MQM have badly harmed the integrity and solidarity of Sindh is reflective of the feelings of almost all North American Sindhis. Dr. Pathan called SPLGO a “black law” and expressed his dismay at the unprecedented speed of “few minutes” in which this law was passed in Sindh Assembly.

He has called for a round table conference of the leaders of the factions that oppose SPLGO and those who oppose it do a cool assessment of what is at the stake and what the majority of people who live in Sindh really want. He said that he had accepted the award because it recognized his contributions through poetry and literature but now that this government turned out to be “undemocratic”, he finds no joy in keeping this award.

We all know that today many in Sindh feel that they have been conned into putting their complete trust in PPP and for that mistake they will always regret!

– – – – – – — – –

Famous Sindhi Poet Late Mohammad Khan Majeedi’s daughter Marium Majeedi denies to accept Presidential Award from President Zardari due to controversial, Black & apartheid SPLG ordinance 2012, which is going to divide the Integrity of historical land of Sindh in future. The way the notorious SPLG 2012 ordinance was passed in a fraud manner through Sindh Assembly put a big question mark on PPP & MQM credibility as true representatives of the people of Sindh.

More details in Sindhi » Sindh Affairs

Draconian & Apartheid LG ordinance backlash: Sindhi poet to return his Tamgha-e-Imtiaz in protest

LG ordinance backlash: Sindhi poet to return his Tamgha-e-Imtiaz in protest

By Sarfaraz Memon

SUKKUR: Poet, writer and research scholar Dr Dur Mohammad Pathan, expressing his disappointment over the ruling Pakistan Peoples Party (PPP) performance, announced on Sunday that he will return his Presidential Tamgha-e-Imtiaz.

Talking to the media, he blamed the PPP and Muttahida Qaumi Movement (MQM) for ‘trying to harm the integrity and solidarity of Sindh’, which he said could not be tolerated. He was referring to the controversial local government ordinance. Pathan added that despite opposition from all over Sindh, PPP not only encouraged the Sindh governor to promulgate the ‘black ordinance’, but passed it in a record half hour.

Continue reading Draconian & Apartheid LG ordinance backlash: Sindhi poet to return his Tamgha-e-Imtiaz in protest

Secular Sindhi Sufi (mystic) poet of peace, Shah Abdul Latif

When the world was still to be born
When Adam was still to receive his form
Then my relationship began
When I heard the Lord’s Voice
A voice sweet and clear
I said “Yes” with all my heart
And Formed a bond with the land (Sindh) I love
When all of us were one, My bond then began.
Secular Sufi (mystic) poet of peace, Shah Abdul Latif ( 1689 – 1752 )

Bulleh Shah, the great Seraiki poet

Comment by: Manzoor Chandio

Bulleh Shah, the great Seraiki poet, was a contemporary of Sindhi Sufi poet Shah Lateef … Bulleh Shah was born in Uch Sharif in Bahalwapur and is buried in Kasur where he had moved with his father … though he was a contemporary of Shah Latif, his thoughts could be compared with Sufi Secular poet Sachal Sarmast … both Bulleh Shah and Sachal Saieen openly opposed orthodoxy … Secular Sufi poet Sachal was a direct descendent of Caliph Umer Farooq, but he never took pride in his ancestry …. his forefathers had moved to Sindh with Mohammed bin Qasim…. Bulleh Shah’s family “claimed to be direct descent from Prophet Muhammad” (peace be upon him)…. in this video Sarangi Maestro and Sufi Fakir Lakho Manganhar of Rajasthan, India, is singing Bulleh Shah ….

Courtesy: adopted from facebook

Remebering Pakistan’s great poet, activist & comrade of all times Jalib : the word of truth

Jalib: the word of truth – Dr Mohammad Taqi

Jalib’s revolutionary poetry is in a league of its own in Urdu literature. Unlike the many greats including Faiz, Ahmed Faraz and Iftikhar Arif who were influenced by the Progressive Writers Movement as well as classical Urdu poetry and world literature, Jalib’s verse is rooted deeply in the land and idiom of those whom he wrote for

“Aur sab bhool gaye harf-e-sadaqat likhna

Reh gaya kaam humara hi baghawat likhna

Kuch bhi kehtay hain, kahain shah kay musahib Jalib

Rang rakhna yehi apna, issi soorat likhna.”

(Everyone else forgot how to write the word of truth

It was left to me to write of dissent and disobedience

Whatever the king’s companions may say Jalib

Maintain this colour of yours, and write just as you do.)

Read more » Daily Times

via » Twitter

In her novel “Aag Ka Darya”, a world class urdu writer, Qurattulain Haider, had raised questions about Partition and had rejected the two-nation theory

– The misfits of society

by Waseem Altaf

Qurattulain Haider, writer of the greatest urdu novel “Aag Ka Darya” had come to Pakistan in 1949. By then she had attained the stature of a world class writer. She joined the Press Information Department and served there for quite some time. In 1959 her greatest novel ‘Aag ka Darya’ was published. ‘Aag Ka Dariya’ raised important questions about Partition and rejected the two-nation theory. It was this more than anything else that made it impossible for her to continue in Pakistan, so she left for India and permanently settled there.

Sahir Ludhianvi, one of the finest romantic poets of Urdu language settled in Lahore in 1943 where he worked for a number of literary magazines. Everything was alright until after partition when his inflammatory writings (communist views and ideology) in the magazine Savera resulted in the issuing of a warrant for his arrest by the Government of Pakistan. In 1949 Sahir fled to India and never looked back.

Sajjad Zaheer, the renowned progressive writer Marxist thinker and revolutionary who came to Pakistan after partition, was implicated in Rawalpindi Conspiracy Case and was extradited to India in 1954.

Ustad Bade Ghulam Ali Khan was a Pakistani citizen, regarded as one of the greatest classical singers of the sub continent, was so disillusioned by the apathy shown towards him and his art that he applied for, and was granted a permanent Indian immigrant visa in 1957-58. He migrated to India and lived happily thereafter. All of the above lived a peaceful and prosperous life in India and were conferred numerous national awards by the Government of India.

Now let’s see the scene on the other side of Radcliff line.

Saadat Hassan Manto a renowned short story writer migrated to Pakistan after 1947. Here he was tried thrice for obscenity in his writings. Disheartened and financially broke he expired at the age of 42. In 2005, on his fiftieth death anniversary, the Government of Pakistan issued a commemorative postage stamp.

Zia Sarhadi the Marxist activist and a film director who gave us such memorable films as ‘Footpath’ and ‘Humlog’, was a celebrity in Bombay when he chose to migrate to Pakistan. ‘Rahguzar’, his first movie in this country, turned out to be the last that he ever directed. During General Ziaul Haq’s martial law, he was picked up by the army and kept in solitary confinement in terrible conditions. The charges against him were sedition and an inclination towards Marxism. On his release, he left the country to settle permanently in the UK and never came back.

Faiz Ahmad Faiz, one of the greatest Urdu poets of the 20th century was arrested in 1951 under Safety Act and charged in the Rawalpindi Conspiracy case. Later he was jailed for more than four years.

Professor Abdussalam the internationally recognized Pakistani physicist was disowned by his own country due to his religious beliefs. He went to Italy and settled there. He could have been murdered in the holy land but was awarded the Nobel Prize in the West for his contribution in the field of theoretical physics. Meanwhile his tombstone at Rabwah (now Chenab Nagar) was disfigured under the supervision of a local magistrate. This was our way of paying tribute to the great scientist.

Rafiq Ghazanvi was one of sub-continent’s most attractive, capable and versatile artists. He was an actor, composer and singer. He composed music for a number of films in Bombay like Punarmilan, Laila majnu and Sikandar. After partition he came to Karachi where he was offered a petty job at Radio Pakistan. He later resigned and spent the rest of his life in seclusion. He died in Karachi in 1974.

Sheila Ramani was the heroine of Dev Anand’s ”taxi driver” and “fantoosh” released in the 50’s. She was a Sindhi and came to Karachi where her uncle Sheikh Latif was a producer. She played the lead in Pakistani film ”anokhi” which had the famous song ”gari ko chalana babu” However seeing little prospects of any cinematic activity at Karachi, she moved back to India.

Ustad Daman, the ‘simpleton’ Punjabi poet had flair of his own. Due to his unorthodox views, many a times he was sent behind bars. Pandit Jawaharlal Nehru offered him Indian citizenship which he refused. The reward he received here was the discovery of a bomb from his shabby house for which he was sent to jail by the populist leader Mr.Zulfiqar Ali Bhutto.

Had Mohammad Rafi the versatile of all male singers of the Indian sub-continent chosen to stay in Pakistan, what would have been his fate. A barber in the slums of Bilal Gunj in Lahore, while Dilip Kumar selling dry fruit in Qissa Khawani Bazaar, Peshawar.

Ustad Salamat Ali a bhagwan in Atari turned out to be a mirasi in Wahga all his life. Last time I met him at his rented house in Islamabad, he was in bad shape.

We also find Nusrat Fateh Ali Khan who went to India and was treated like a god. His compositions recorded in India became all time hits not only in Pakistan and India but all over the world. Rahat Fateh Ali Khan, Faakhir, Ali Zafar and Atif Aslam frequently visit India and their talent is duly recognized by a culture where art and music is part of life. Adnan Sami has even obtained Indian citizenship and has permanently settled there. Salma Agha and Zeba Bakhtiar got fame after they acted in Indian films. Meanwhile Veena Malik is getting death threats here and is currently nowhere to be seen. Sohail Rana the composer was so disillusioned here that he permanently got settled in Canada. Earlier on Saleem Raza the accomplished singer immigrated to Canada. I was told by a friend that Saleem Raza was once invited by some liberal students to perform at Punjab University when the goons of Islami Jamiat-e-Talaba attacked him and paraded him in an objectionable posture in front of the students.

After returning to Pakistan the chhote ustads of “star plus” who achieved stardom in India have gone into oblivion, while Amanat Ali and Saira Reza of “sa re ga ma” fame have disappeared. And ask Sheema Kirmani and Naheed Siddiqui, the accomplished dancers how conducive the environment here is for the growth of performing arts.

A country gets recognition through its intelligentsia and artists. They are the real assets of a nation. The cultural growth of a society is not possible without these individuals acting as the precursors of change. Unfortunately this state was not created, nor was it meant for these kinds of people. It was carved out for hypocrites and looters who could have enjoyed a heyday without any fear or restraint.

Read more → ViewPoint

Yaar zinda, sohbat baaqi

Musadiq Sanwal recalls the life and ways of a dear poet friend, Hasan Dars

Life is but one of the small pieces of Rilli

If you won’t sit on it,

I better fold it.

Out of the blue the other day I received the text message: “Hasan Dars passed away”. I thought it was a joke. How could it be? Hasan was still an adolescent! Maybe it is not the right word, but his energy, his wide, poetry-breathing grin, how could it all have suddenly evaporated into thin air? There was something terribly wrong with the message.

Continue reading Yaar zinda, sohbat baaqi

Our beloved friend, dynamic soul, beautiful poet and brilliant human being Hassan Dars is no more with us!

Our eyes are wet while sharing this tragic, painful, untimely and unbelievable news that our beloved friend, dynamic soul, beautiful poet young and brilliant human being Hassan Dars has died in a road accident in Hyderabad at 5 am. His departure is great loss for Sindh, Sindhi poetry and Sindhi literature. This video clip was recorded during his journey to Jhok Fareed.

Read more about Hassan Dars: BBC urduYouTube

Hari Haqdaar

Comrade Hyder Bux Jatoi (حيدر بخش جتوئي) (1970 – 1901) was a revolutionary, leftist, peasant leader in Sindh, Pakistan. He is known by his supporters as “Baba-e-Sindh”. He was also a Sindhi writer and poet. He was for many years the president of the Sindh Hari Committee (Sindh Peasants Committee), a constituent member of the National Awami Party.

Early life (According article of Nadeem Wagan) Hyder Bakhsh Jatoi who was born on October 7, 1901 in Bakhodero village near Moen-jo-Daro in Larkano district. Deprived in infancy of motherly care and love, he was brought up by his father and aunts. Being a handsome child he was liked by all, particularly by the womenfolk of the family.

Soon after, on completing his primary school, the young lad joined the Sindh Madarsah School at Larkano, where he showed his brilliance by topping the list of successful examinees every year. He topped the Sindh vernacular final examination in 1918 among candidates from all over Sindh and then won his first position in Sindh at the matriculation examination from the Bombay University in 1923.

He studied at the D. J. Science College, Karachi, and remained a resident boarder in Metharam Hostel attached to the college. He graduated in 1927 with honours in literature and won distinction in Persian from the Bombay University.

Courtesy: Wikipedia

Delhi – Shabnam Virmani

Shabnam Virmani is a filmmaker and artist in residence at the Srishti School of Art, Design and Technology in Bangalore, India. 7 years ago she started travelling with folk singers in Malwa, Rajasthan and Pakistan in a quest for the spiritual and socio-political resonances of the 15th century mystic poet Kabir in our contemporary worlds. Among the tangible outcomes of these journeys were a series of 4 musical documentary films, several music CDs and books of the poetry in translation (www.kabirproject.org). Inspired by the inclusive spirit of folk music, she has begun to play the tambura and sing folk songs of Kabir herself. Currently she is working on co-creating a web-museum of Kabir poetry & music with folk singer communities in India and developing ideas for taking mystic poetry and folk music to school classrooms. She continues to journey to new areas such as Kutch, Gujarat and draw inspiration not only from Kabir, but also other mystic poets of the sub-continent [such as Shah Abdul Latif] and the oral folk traditions that carry them to us. Her earlier work consisted of several video and radio programs created in close partnership with grassroots women’s groups in India.

You Tube

Habib Jalib – Aisay Dastoor Ko Main nahi manta

IN LOVING MEMORIES OF THE POET OF THE OPPRESSED PEOPLE …HABIB JALIB,….WHO LEAVES US 1993 BUT STILL ALIVE IN OUR HEARTS AND EACH & EVERY RESISTANCE MOVEMENT OF PEOPLE AGAINST DARK FORCES. Habib Jalib, Main nahi manta and Zulmat ko Zia kia likhna. Habib Jalib (born 1928 – died March 12, 1993) was first imprisoned during the martial law regime of Ayub Khan due to his defiant views on Ayub Khan’s capitalistic policies. He wrote his legendary poem “Dastoor” (System) during those days.

In 1972 when the Peoples Government of Zulfikar Ali Bhutto came, many of his colleagues were able to hit fortunes. He, on the other hand, kept his integrity and stuck to ideology. As a result, he was imprisoned again along with other leftist thinkers like Mukhtar Rana and Meraj Muhammad Khan.

During General Zia-ul-Haq’s dictatorship, Jalib joined movement for Restoration of democracy (MRD).

In 1988, General Zia-ul-Haq died in air crash and general elections were held. Benazir Bhutto came into power and released Habib Jalib. Fortunes were distributed to those who supported the government rather than those who supported democracy. Disappointed at the state of the nation, when asked if he felt any change after democracy, he said, “Haal ab tak wahi hain ghareeboan kay Din phiray hain faqat waziroan kay her Bilawal hai dase ka maqrooz paoon nangay hain Benazeeroan kay

Benazir lost power in 1990 to Nawaz Sharif, in 1993 Habib Jalib died. His family refused a government offer to pay for his funeral expenses.

After his passing, Qateel Shifai expressed his sorrow and grief in these words: Apney sarey dard bhula kar auron ke dukh sehta tha Hum jub ghazlain kehtey thay wo aksar jail main rehta tha Aakhir kar chala hi gya wo rooth kar hum farzanon se Wo deewana jisko zamana Jalib Jalib kehta tha.

Books – Sir-e-Maqtal, Zikr Behte Khoon Ka, Gumbad-e-Bedar * Kulyaat e Habib Jalib.

You Tube

Sindhi opera

Sindhi opera Ranni Kot Ja Dharrail enthrals audience

By Sohail Sangi

HYDERABAD: Ranni Kot Ja Dharrail (Dacoits of Ranni Kot), an opera concert at the Mumtaz Mirza Auditorium of Sindh Museum proved to be an event of the season in the cultural capital of Sindh, Hyderabad, as a team of artistes filled the air and many believed that Shaikh Ayaz, the great Sindhi poet and versatile literary figure, was reborn.

This was part of events of festival organised to mark the 88th birth anniversary of Shaikh Ayaz.

A Sindhi private channel and the Sindh culture department organised the concert on Tuesday night. A number of people from various walks of life including writers, intellectuals, activists, women, art lovers and students attended the event. …

Read more : DAWN

A great Poet Faiz Ahmed Faiz was born today

Aaj Bazar mein – Faiz Ahmed Faiz (13 February 1911 – 20 November 1984)

Faiz Ahmed Faiz, Pakistani poet and journalist, who combined in his poetry the themes of love, beauty, and political ideals into a vision of a better and peaceful world. Due to his opposition to the military dictators, Faiz spent several years in prison and was forced to go into exile at different times in his career.

Faiz Ahmed Faiz is amongst the most famous poets of 20th century. Faiz, who was hounoured by Lenin Peace Prize in 1963, was seldom subjected to arrests by the pro-imperialist military regimes of Pakistan. Once, during the dictatorship of General Zia-ul-Haq, he was arrested and taken to the police station in front of the public. In this context, he wrote ‘Aaj Bazar mein’.

The video starts with a ‘mushairah’ (public recitation), where Faiz presents the poem, and describes its context. Then the video, with the melodious voice of Nayyara Noor in the background singing the verses of Faiz, shows the Sufi culture of Pakistan, which was suppressed by the religious fundamentalist government of Zia-ul-Haq. Then, there are some clips of public floggings and public hangings of political dissidents, which were employed to ingrain terror in the people of Pakistan. Public floggings were a norm during Zia’s time.

You Tube Link

IQBAL’S HINDU RELATIONS

This above all – Khushwant Singh

I am beholden to P.V. Rawal of Jammu for sending me a photograph of Allama Iqbal’s Kashmiri Brahmin family taken in Sialkot in 1931. At this time Iqbal was in his mid-fifties. He had already risen to the top as the greatest Urdu poet, at par with Mirza Asadullah Khan Ghalib. Although he was proud of his Brahmin descent, he had nothing to say about his Hindu relations. In this picture, the elderly lady seated in the middle is his grandmother, Indirani Sapru, nicknamed Poshi, wife of Pandit Kanhaya Lal Sapru. The man standing on the left in a shawl is Iqbal’s cousin, Amarnath Sapru; note the close resemblance to the poet.

The family traces its origin to one Birbal. They lived in the village of Saprain (hence, the surname Sapru) on Shopian-Kulgam road. Then the family moved to Srinagar where Iqbal and most of his cousins were born. Birbal had five sons and a daughter. The third one, Kanhaya Lal, and his wife, Indirani, had three sons and five daughters. Kanhaya Lal was Iqbal’s grandfather. His son, Rattan Lal, converted to Islam and was given the name Nur Mohammad. He married a Muslim woman — Imam Bibi. The Saprus disowned Rattan Lal and severed all connections with him. There are different versions of Rattan Lal’s conversion. The one given to me by Syeda Hameed, who has translated some of Iqbal’s poetry into English, maintains that Rattan Lal was the revenue collector of the Afghan governor of Kashmir. He was caught embezzling money. The governor offered him a choice: he should either convert to Islam or be hanged. Rattan Lal chose to stay alive. When the Afghan governor fled from Kashmir to escape its takeover by the Sikhs, Rattan Lal migrated to Sialkot. Imam Bibi was evidently a Sialkoti Punjabi. Iqbal was born in Sialkot on November 9, 1877. As often happens, the first generation of converts are more kattar than others. Iqbal thus grew up to be a devout Muslim. It is believed that once he called on his Hindu grandmother, then living in Amritsar. But there is no hard evidence of their meeting and of what passed between them; Iqbal did not write about it. Though he had many Hindu and Sikh friends and admirers, he felt that the future of Indian Muslims lay in having a separate state of their own. Iqbal was the principal ideologue of what later become Pakistan. Iqbal’s mother-tongue was Punjabi but he never wrote in it. He used only Persian and Urdu, as did many Urdu poets before him. …

Read more : Telegraph Calcutta India

My Humble Homage to Shah Abdul Latif

Ahmed Makhdoom“Dust of Their Earthly Remains, Abdul Latif affirms, Surely Esteemed”

By Dr. Ahmed H. Makhdoom

Today, Wednesday 14th Safar 1432, is that day in the glorious, glittering and grand history of the nation of Sindh, when her most illustrious, worthy and noble son, Shah Abdul Latif of Bhitt, breathed his last. His sanctified and sacred soul eternally resting in the Garden of his Beloved and his earthly remains interned permanently in lap of venerable andb blessed mother Sindh, Bhittai, till today, 267 years after his passage into Eternity, remains an iconic and saintly figure.

Continue reading My Humble Homage to Shah Abdul Latif

Bhit Shah

Sindh for grant of visas to Indian intellectuals

Karachi – Sindh Culture Minister Sassui Palijo said on Sunday that she had approached Foreign Minister Shah Mehmood Qureshi for issuing visas to the poets, writers and intellectuals from India and other South Asian countries who wanted to participate in the 267th annual Urs of Sufi poet Shah Abdul Latif Bhittai.

She said a similar facility was granted to the participants of the recently held International Urdu Conference.

Ms Palijo said this during a meeting of officials of her department to review the arrangements of the annual Urs.

She said her department would erect a monument of Shah Abdul Latif at Sea

View in Karachi, while a cultural village would be set up at Bhit Shah on the occasion of the Urs. “A round-the-clock Sufi Mehfil will also be organised.”

Secretary Culture Ilmuddin Bulo apprised the minister of arrangements, including face-lifting of the historical Karrar lake, setting up of 12 different entrance points and security arrangements. …

Read more : The News

Salmaan Taseer: assassinated on a perilous path – Dr Mohammad Taqi

Salmaan Taseer dedicated his personal fortune to the cause of publishing the unvarnished truth and the people’s right to know this truth. It would not have been possible for this paper’s editorial board to carry itself independently were it not for Salmaan Taseer’s personal commitment to not only this project but to the very freedoms of speech and expression.

“The sorrowful smell of the mist,

Lingering over the Indus,

Gentle waves of rice, dung and rind,

This is the salt cry of Sindh,

As I die let me feel,

The fragrance of tears”

— Shah Abdul Latif Bhittai.

“It was a Sindhi poet, Shah Abdul Latif, who captured the forlornness of his country in this haunting verse,” wrote Salmaan Taseer in the opening chapter of his 1979 book, Bhutto: A Political Biography. I have read these words many times but had never once thought that the forlornness might get deeper than the deepest depression one could feel. But the assassination of Salmaan Taseer has left many of us even more devastated and depressed than what Shah Latif could depict.

I do not mourn Salmaan Taseer alone but I also mourn those who have been killed before him on the perilous path of speaking their mind, and those who will be killed in the future on this journey. Ayesha Siddiqa, Kamran Shafi, Nadeem Farooq Paracha, Pervez Hoodbhoy, Sherry Rehman,  and so many others are living on borrowed time. It is not a matter of if but when an indoctrinated bigot let loose by the deep state will get to them or, for that matter, any of us who decline to follow the rotten creed that it has been peddling for decades.

However, I have a feeling that Salmaan Taseer would not have wanted to be remembered with melancholy. His illustrious father, Dr M D Taseer, once said:

Parwana jal kay dil ki muradon ko pa gaya, Aur shama reh gayi rukh-e-zeba liay huay” (Translation: The light-loving moth has died caressing the candle flame. The candle thus remains alone in all its elegance).

It is nearly impossible to accurately translate the above Urdu verse, which my father, Malik Rahat Ali, had quoted while writing Dr M D Taseer’s obituary for Edward’s College, Peshawar’s magazine Tajjali (light) in 1951. The obituary was titled ‘Aik raushan dimagh tha, na raha’ (an enlightened mind is no more). It is amazing how references to light and progressive thought keep popping up when discussing the Taseers and in the work of the Taseers themselves. Pakistan, and the liberal thought within Pakistan, is the candle that Salmaan and M D Taseer loved to the extent that to see it remain alight, they would dedicate their lives to it.

When thinking of Salmaan Taseer, two images come to mind. One is of a political activist and the second is of a patron of progressive and liberal thought. Perhaps senior members of the Indo-Pakistani leftist movement will recall that Dr M D Taseer, along with Abdullah Malik and Rajindra Singh Bedi had pioneered a liberal publishing house called Sangham Publishers in 1947, before the partition. I would not be wrong in assuming that the Daily Times and its media affiliates came into being due to Salmaan Taseer’s desire to follow in his father’s footsteps. …

Read more : Daily Times

Remembering Jaun Elia a Marxist wirter and poet

Jaun Elia (Urdu: جون ایلیا, December 14, 1931 – November 8, 2002) was a notable Pakistani Urdu poet, philosopher, biographer and scholar. He was widely praised for his unique style of writing. He was the brother of renowned journalist and psychoanalyst Rais Amrohvi and journalist and world-renowned philosopher Syed Muhammad Taqi, and husband of famous columnist Zahida Hina. He was a man of letters, well versed in Arabic, English, Persian, Sanskrit and Hebrew.

Jaun Elia was born on December 14, 1931 in an illustrious family of Amroha, Uttar Pradesh. He was the youngest of his siblings. His father, Allama Shafiq Hasan Elia, was deeply involved in art and literature and also an astrologer and a poet. This literary environment modeled him along the same lines, and he wrote his first Urdu couplet when he was just 8.

Read more : Wikipedia

Banladesh awards G. M. Sayed for voicing Bangladesh

Sindh – Karachi : Bangladesh’s government has decided to confer Bangladesh National Award to Sindh nationalist leader late G. M. Sayed, late Mir Ghous Bakhsh Bizinjo from Balochistan, [the poet of Sindhi language, Late Sheikh Ayaz from Sindh, who strongly opposed the military operation and as a president of Sukkur Bar Association he passed a resolution against the brutal military operation and genocide of Bangalis due to it he put behind the bars. During his imprisonment (May 1971 to January 1972)  in Sukkur Jail, he wrote his “Jail Diary”. He had also  behind the bars from 1965 to 1968 due to his revolutionary poetry in military dictator Ayoub Khan era . In later years it  becomes a piece of Sindhi revolutionary literature.],   Baadshah Khan, Abdus Samad Achakzai, Khair Bakhsh Marri, Ahmad Saleem, Tahira Muzhar, Zafar Malik and Air Marshal (R) Asghar Khan are among the 40 Pakistanis who were chosen for the award.

G. M. Sayed was the first leader in west Pakistan who had dare to strongly condemned and opposed the genocide of Bangladeshis in 1970 by Pakistani security forces during darkest times of dictatorship. The authoritarian authorities of that time decided to give punishment to G. M. Sayed, therefore,  they put G. M. Sayed under house arrest and his house was declared a sub-jail. He had been detained without trial until his death. He was declared “Prisoner of Conscience” by Amnesty International.

G.M. Syed mainly advocated for non-violence, democracy, secularism (Separation of religion from the state), national self-determination, unity among all south Asian nations and states, social and economic equality for all. Long live the struggle of Saeen G. M. Syed for the religious harmony, unity among all south Asian nations and states towards universal peace.

Now Bangladesh selected G.M. Sayed and several other individuals from various countries to award them with its highest civilian decoration.‎

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For more details : Examiner.com

266 Urs : Shah Latif a Source of Awakening

Shah Latif Bhitai is varstile poet, his content, language, diction, heroes, characters, every thing is rich and beautiful, such programs like celebrating Latif-Day offers a chance to establish connection between Bhitai and the people. Latif is always refreshing and inspiring, alas, lot of people have given up reading him, he is our greatest strength, a sole source of awakening, spread light into stagnant minds of our people.

He not only depicts Sindh, its culture, past but gives an inspiration for change, “Wethan ta waree wary“, several one liners of his poetry are remarkable, one hardly finds such a wide-ranging observations, wisdom and reflecting on diverse things. Bhitai, though a son of Sindh, not lived in era of globalization and communication revolution, but he truly encompass universe in his poetry.

SAAEIN SADAAEIN KAREIN MATHE SINDH SUKKAR

DOST MITHAA DILDAAR AALAM SAB AABAD KAREIN

SHAH ABDUL LATIF

Translation – May Lord bless Sindh along with entire world.

Utho meri dunyA ke gariboN ko jagA do

– B. R. Gowani

Utho meri dunyA ke gariboN ko jagA do

KAkh-e-umrA ke dar-o-deewAr hilA do

Jis khet se dehkAN ko muyassar na ho rozi

Us khet ke har khosha-e-gandam ko jalA do

Rise and rouse my world’s wretched ones

Shake fiercely the palaces of the rich ones

Scorch every cluster of wheat in the field

That denies livelihood to the tilling ones

– Poet Iqbal (1877-1938)

To read full article named “Capitalism Zindabad” written by B. R. Gowani, please click here

Explosions at the tomb of Afghan Poet Rahman Baba

by Zar Ali Khan Musazai, Peshawar
This was shocking news to hear that terrorists and miscreants bombed the holy tomb of the Pashto language greatest mystic poet Rehman Baba situated in Hazar khwani village of Mahmand tribe of Pashtun/Afghan in the south of Peshawar city. It was about 5pm when my eyes suddenly opened due to a big bang of the explosion.

Taliban bomb Tomb Pushto sufi poet Rehman Baba

rahmanbabaSow flowers so your surroundings become a garden
Don’t sow thorns; for they will prick your feet

If you shoot arrows at others,
Know that the same arrow will come back to hit you
.
Don’t dig a well in another’s path,
In case you come to the well’s edge

You look at everyone with hungry eyes
But you will be first to become mere dirt
.
Humans are all one body,
Whoever tortures another, wounds himself.
rahmanbaba-poetry.com

Remembering Tajal Bewas

Culture Department has organized a reference and Mushairo to remember one of Sindh’s famous poet Tajal Bewas today at Liaqat Library, near PTV Station Karachi at 4 pm on 31-01-2009. Leading Sindhi poets and writers will share their litrary contribution. Though it is short notice but please do come to pay tribute to Tajal’s literary contribution.

ALI HAIDAR: Punjabi Sufi Poets – Lajwanti Karishna Rama

ALI HAIDAR (A.D. 1690-1785) the Sufi poet, was born at Kazia in the Multan district, in the year A.H. 1101 (A.D. 1690).1 He passed, says the tradition, the greater part of his life in the village of his birth, where he died in A.D.1199 or the year 1785 of the Christian era, at the advanced age of ninety-five years.

A few years ago, Haidar was practical1y unknown to the public as a poet. Wandering faqirs sometimes sang fragments of his mystical verse in the streets, but no attention was paid to it, as people are not accustomed to pay heed to what the faqirs sing or recite. In 1898, Malik Fazal Din of Lahore was so greatly impressed on hearing a poem of ‘Ali Haidar that he decided to oollect all the poetry that ‘Ali Haidar had written and publish it for the benefit of the public. He acted on his decision, and with much labour succeeded in collecting most of the poems from the kavvalis, and also from a descendant of the poet named Hazrat Faqir Ghulam Mira of Kazia who furnished him with a copy of the original manu scri pt3 This collection the Malik named Mukammal Majmu’a Abyat ‘Ali Haidar, and published it soon after it was ready. 4

The descendants of ‘Ali Haidar could not furnish much information on the life and Literary career of the poet. Perhaps they themselves did not know more about their illustrious ancestor.5 In the absence of his life history, we should have turned to his poetry for information, but unfortunately that too has proved of little help. Incidentally ‘Ali Haidar says that he was not a saiyid, which his descendants proclaim him to be, and also gives the name of his pir murshid. Haidar states:

Mim mai kutta ban al rasul najib da pahru ha ghar bar utte

uppar aggo oh andheri mai hondia ais darbar utte

nam tarik da bhi khadim sahiba di pucckar utte

par aihle ulum di izat rakhan vazib hai sansar utte. 6

Mim: I am a dog of the al of the exalted Prophet and keep watch on their house; I pass as a storm 7 over and above this court .8I am a slave even of their name and also of the kindness of these gentleman (i.e. saiyids), but it is right to maintain the honor of the learned in the world.

Had ‘Ali Haidar been a saiyid he would not have called himself a dog of the saiyids door, but would have claimed a place of equal honor. The above, therefore, removes all doubt and establishes the fact that Haidar was an Indian and not one of the foreign saiyids.

From the above quotation we can also conclude that he was troubled by the saiyids for his attentions to the learned. Who could these learned people be except some liberal mystics of whom the saiyids often disapproved? Haidar seems to have been afraid of the saiyids, and that is why he lowered himself before them; but at the same time he maintained in an apologetic manner his own conviction that to respect the learned befitted a man.

Our poet was a confessed Sufi and a faithful follower of Shah Mohiy-ud-din, as:

Qaf kya gam khauf asa nu je shah muhaiuddin asadara ai

Shah abdul qadir jila da je lutf amin asadara ai. 9

Qaf: what sorrow and fear have we,10 if Shah Muhly-ud.dinis ours and if Shah Abdul Qadir of Jilan is guardian of our pleasure?

And again:

Ali Haidar kya parvah kise di je Shah Muhaiuddin asadara ai 11

‘Ali Haidar, what do we care for any other if Shah Muhiy-ud-din is ours?

Muhiy-du-din or Abdul Qadir Jilani, who, as we know, was born in Jilan in the year A.H. 471 (A.D. 1078) 12 was famous for his learning. He was the founder of the Qadiri order of Sufi 13 and has always had innumerable followers all over the Panjab.Haidar, as is clear from the above, was a Qidiri, but who his pir was we do not know.

The style of Ali Haidar is very ornamental. No mystic Panjabi poet, with the exception of Bullhe Shah and Hashim, has surpassed Haidar in poetic flow and fecundity of vocabulary. His verse, being ornate, abounds in alankaras, notably in vrityanuprasa,14 as:

Shin sharab de mast raihan, ki main taide matt valare ni,

Surkh sufaid siyah do banalare baj kajjal aive kalare ni. 15

Here shin, sharab, safaid, and ni at the end of each line form a graceful vrityanuprasa.

Haidar has shown his command of samak 16in his Qissa Hir va Rajha.Each short poem is full of foreign phrases and words, but they are so well welded into his poetry that they do not give the reader the impression of being foreign. Here is an example:

Jan baca ke bajho cake, rakhi kyu kar hoi ma

Ya rag masiva al mahbub reha gair na koi ma

Dil vicc akhhe vekkh tamasha hai je utthe dhoi ma

Man ho maqnatis haidar, use di khicc rakhioi ma. 17

In the above poem ya rag masiva al mahbub and man homaqnatis, two Arabic sayings, 18 are put in as if they were in Panjabi.

Speaking of the style of Haidar, a living poet 19 in both Urdu and Panjabi once said: ‘His style resembles that of Habib Qaani so far as the arrangement of words and beauty of language is concerned, but for his de scri ptions and expressions he resembles Hafiz.’ 20

Ali Haidar’s style no doubt charms his reader by its grace and beauty. He also excelled in subtle poetic conceit. We give below a specimen in which, desirous of showing the superiority of his own religion over the faith of the Hindus, he very tactfully makes Hir speak for himself.

Alif eh baman 21 bhaire bhatth paye kura rah bataunde ne

So phitte muh ohna kafara da sabh kuro kur kamaudi ne

Cucak de ghar kheria de aih nitt vicare aude ne

Netarsunetarnetar’ sunni de gin gin Gandhi pande ne

Mai gun mare ohna de sir mala turt puande ne

Nal dumbal channi la phuare mapyo calande ne

Kih sharm haya ohna kafara nu jo khair duare mannande ne

Narak dib hah maidi nahi ahi eh apane hatthi laude ne

Akkhi dekh tijjan nahi eh kafar aini haude ne

Je murde nu dukkh sukkh nahi kyu haddia ganga paude ne

Eh janju gal ne janj kheria di mai haidar mul na bhaude ne. 22

Alif: these bad Brahmans are in the oven (i.e. fire) for they tell the false path (i.e. Hinduism), therefore shame on those heathens 23 who all follow the false. Into the house of cucak and the kheras23these wretches (Brahmans) always come. Saying netarsunetarnetar 24and calculating, they tie the knot. 25 When I marred their qualities (i.e. when I refused to obey them by loving Rajha) then they ordered the garland (i.e. of marriage with Saida.) to be put on my head. Putting a cup to the abscess, the parents start the stream 26 (i.e. obeying the orderof the Brahmans parents bleed my heart by giving my me in marriage to Saida). What modesty and shame have these heathens, who in the temple beg for safety ? This is not the fireof my hell (Muhammadan hell), they have lit it themselves. 27 Seeing this (fire) they are not convinced but keep on boasting(i.e. they still praise their religion). If a corpse experiences no pain or pleasure then why do they put the bones into the Ganges? This sacred thread round the neck in like the marriage procession of the kheras; Haidar, I do not like it at all.

Haidar paints well his disgust of the worldly possessions which we have to leave after death. He calls them false and states that the only true possession is God with his prophet and his friends.

Kura ghora kura jora kuru shau asvar

Kure bashe kure shikare kure mir shikar

Kure hathi kure lashkar kure fauj katar

Kure suhe kure salu, kure shone yar

Kure jore kure bere kure har shangar

Kure kotthe kure manmit kur eh sansar

Haidar akkhe sabh kujh kura sacca hikk kartar

Duja nabi Muhammad sacca sacce us de yar 28

False is the horse, false is the costume and false is the king rider; false are the hawks, 29 false the falcon and false is the leader of the hunt; false the elephant., false the battalions and false are the armies with swords; false the red, 30 and false the salus31and false the beautiful friends ; 32 false these uniforms, false the boats and false are the toilets; false the houses, false the pleasures and false is this world. Haidar says all is false, kartar’ 33 alone is true; the second true one is the Prophet Muhammad, and true are his friends.

Hidar’s faith in God is well described in this:

Alif etthe otthe otthe asa as taidi ate asara taidare zor dai Mahi sabh havalre taidare ne asa khauf na khandare cor dai Tui jan saval javab sabho sanu haul na aukhari gor dai Ali haidar nu sikk taidari ai taidai bajh na sayal hor dai.34

Aisf: both here and there you are my hope and your power is my support; all buffaloes35 are in your charge, so I am not afraid of any wretched thief; 36 you know all prayers and

their answers (so) I have no fear of the difficult grave; ‘Ali Haidar feels your want, save you he does not seek another.

It will be interesting to give here one of the few poems in which Haidar reproaches his countrymen, the king and the foreign element, then so prominent at the Imperial Court of Delhi, for having allowed the Persians to come into the country and for submitting to their lust for riches : 36

Be bhi zaihar nahi jo kha maran kujh sharam na hinustania nu

Kya haya ehna rajia nu kujh lajj nahi turania nu

Bhaire bhar bhar devan khajane farsia khurasania nu

Vicc chaunia de vicc pani takk badhoje lahu na vedea pania nu. 37

Be: there is no poison which they (Indians) should eat and (consequently) die, the Indians have no shame; what shame have these kings, what shame have these Turanis? 38 The

wretches fill up and give treasuries to the Persians and the

Khurasanis; 39 in the cantonments they (i.e. the Persian) have reserved water for themselves, the only water we (Indians) see is blood.

It is evident from this and other such poems that to Haidar his country’s distress was unbearable, and he cursedfreely the rulers and those in power.

Haidar alone of the Panjabi Sufi poets played with words. It is on account of this that his thought is weak and often the same idea is differently described. Physical love was his ideal for spiritual love, and he therefore laid great stress on the use of words which naturally imparted a sort of brilliancy to his language. Here is a specimen to illustrate his mastery over words:

Shin shaker ranji yar di mainu talkh kita sabh shir shaker

Ganj shaker di shaker vanda je kare rabb shir shaker

Rajha khir te hir shaker rabb pher kare jhabb shir shaker

Jo labbiai lab lab to hazir piyo payala shir shaker

Haidar gussa pive ta akkhe piau mittha lab shir shaker. 40

Shin:the anger of my friend is bitter to me; it has made our friendship bitter. 41 I will distribute the sugar of Ganj Shakar 42 provided God arranges peace; Rajha is rice and

Hir is sugar. May God soon bring about their union; what we search is present on each lip (i.e. the name of God), drink that cup of friendship; Haidar, if he controls his anger, will

say. Drink friendship with the sweet sugar of lips.

Haidar, we believe, was a very good musician. Each line of his verse is full of rhythm and is so beautifully com- posed that his reader is tempted to sing rather than read or

recite it. One specimen will suffice:

Te tariya lariya taidia ni, mainu lariya kariya mariya ni

Hir jahia sai golia gholia ni, sadake kittia taitho varia ni

Caupar mar taron na pase, pase ditia haddia saria ni

Haidar kaun khalaria taitho, asi jitia bajia haria ni. 43

At the end of each poem of his siharfis, Haidar wrote a sort of rahau to indicate the musical refrain. Here is this chorus:

Anban inbin unbun thi, ikk samajh asadariramaz mia. 44

Haider used Multani, which is a sweet dialect of Panjabi, and became more so when the poet played with it. The few poems which have come down to us from the Hir,’ of Haidar show that he was an Arabic scholar and a com-petent Haafi. Had it been complete it would be a document to prove how the Sufi understood the Qur’an and the hadis.

Their interpretations are different, as Haidar’s Hir differs from those of other Mussulmans. Still what is left of the Hir is very interesting and pleasing. Before we close this account we will let Haidar speak briefly for himself.

khe khalak khuda di ilam parhdi sanu ikka mutalia yard a ai

Jihne khol ke ishk kitab ditthi sige saraf de sabh visar da ai

Jinhe yar de nam da sabak parhya etthe jae na sabar karar da ai

Haidar mulla nu fikar namaz da ai ehna ashka talab didar da ai. 45

khe: the creatures of God study knowledge, but we have onlythe Study of the Beloved; he who has opened and looked in the book of love is ready to spend all; he who has read the lesson of the beloved’s name should not come here, isonly peace and contentment; Haidar, the priest has to think of prayers, but these lovers desire only the manifestation (of the Beloved)

Be, be di teg na dass mulla oh alif sidha kham ghat aya

Oha yar kalokari rat vala hun bhes vata ke vat aya

Sohna mim di cadar paihn ke ji keha julfa de ghungat ghat aya

Ali haidar oha yar paiyara hun ahmad ban ke vat aya. 46

Be: O priest do not show me the curved sword of be47because this is the straight alif 48that has come back bent; the friendOf last night changing his garb has come again; the handsome friend wearing the shawl of mim 49and veiled in his locks has returned; ‘Ali Haidar, that friend beloved now has comeagaias Ahmad 50

Lam lok nasihata de thakke shone yar to mukkh na morsa mai

Tore maure peure kadd choran jani yar piche ghar chorsa mai

mai ta bele vassa hardam mahi vale matti dedea ni khuhe borsa mai

Ali haidar ne akkhia laiya kite kaul nu mui na torsa mai. 51

Lam: the people are tired giving me good counsels, but I will not turn my face from the handsome friend; if mother and father turn me out, for my beloved I will leave the house;

I will ever live in the jangal of my beloved, 52 and will throw into a well those who give me good advice.’ 53 Ali Haider, our eyes have met 54 and I will never break my word.

Courtesy: Wichaar.com

Source – http://www.wichaar.com/news/239/ARTICLE/7117/2008-05-18.html