Shah Abdul Latif Bhittai
Poet, Philosopher, Mystic, Saint
Shah
Abdul Latif Bhittai (also referred to by the honorifics Lakhino Latif, Latif
Ghot, Bhittai, and Bhitt Jo Shah) (1689 – 1752) was a Sindhi Sufi scholar,
mystic, saint, poet, and musician. He is widely considered to be one of the
greatest poets of the Sindhi language. His collected poems were assembled in
the compilation Shah Jo Risalo, which exists in numerous versions and has been
translated to English, Urdu, and other languages. His work frequently has been
compared to that of Rūmī: Seyyed Hossein Nasr, Professor of Islamic studies at George Washington
University, described
Shah Latif as a “direct emanation Rūmī’s spirituality in the Indian world.”*Ref
He
settled in the town of Bhit Shah in Matiari, Pakistan
where his shrine is located. The major themes of his poetry include Unity of
God, love for Prophet, religious tolerance and humanistic values.
Shah
Abdul Latif Bhittai was born in 1689 in Hala Haveli’s village Sui-Qandar
located near Hyderabad, Pakistan. Shah Abdul Latif was son
of Syed Habibullah and grandson of Syed Abdul Quddus Shah.
Bhittai’s
ancestry
According
to most scholars, Shah Abdul Latif Bhittai’s lineage goes back to the Khwarizim
Shahs, others claim he was a descendant of Mohammad and grandson of Mohammad.
He however used the term “Shah” as a surname.
His
ancestors had come from Herat in Afghanistan to
Sindh, after it was sacked by Timur and his Mongol forces. Shah Abdul Karim
Bulri (1600s), whose mausoleum stands at Bulri, about 40 miles from Hyderabad, a mystic Sufi
poet of considerable repute, was his great, great grandfather. His verses in
Sindhi are existent and his anniversary is still held at Bulri, in the form of
an Urs.
His
father Syed Habib Shah, lived in Hala Haveli, a small village, at a distance of
about forty miles from Matiari and not far from the village of Bhitshah.
Later he left this place and moved to Kotri, where Shah Latif spent some part
of his adolescent life.
The
early life
Most
of the information that has come down to us has been collected from oral
traditions. A renowned Pakistani scholar, educationist, and a foremost writer
of plays, dramas and stories, Mirza Kalich Beg has rendered a yeoman service to
Sindhi literature by collecting details about the early life of Shah Bhittai,
from the dialogues that he has constantly held with some of the old folks,
still living at that time, who knew these facts from their fathers and
grandfathers for they had seen Shah Latif in person and had even spoken to him.
He
was born around 1689 CE (1102 A.H.) to Shah Habib in the village Sui-Qandar a
few miles to the east of the present town of Bhit Shah (named after him), on
Safar 14, 1102 A.H. i.e. November 18, 1690 CE. He died at Bhit Shah on Safar
14, 1165 A.H., i.e. January 3, 1752 CE. In his memory, every year, on 14th Safar
of the Hijri Calendar, an Urs is held at Bhit Shah, where he spent the last
years of his life and where his elaborate and elegant mausoleum stands.
Latif
got his early education in the school (maktab) of Akhund Noor Muhammad in basic
Persian (the government language at that time) and Sindhi (local spoken
language). He also learned the Qur’an. His correspondence in Persian with
contemporary scholar Makhdoom Moinuddin Thattvi, as contained in the
Risala-i-Owaisi, bears witness to his scholastic competence.
The
Urs
The
Urs is a grand festival in Sindh, where people from almost every village and
town of Sindh and from different cities of other
provinces of Pakistan
– rich and poor, young and old, scholars and peasants – make a determined
effort to attend. The Urs commences every year from 14th Safar (2nd month of
Hijra calendar) and lasts for three days. Along with other features, like food
fairs, open-air markets selling Ajrak and Sindhi Caps among others, and
entertaining and competitive sports, a literary gathering is also held where
papers concerning the research work done on the life, poetry, and message of
Bhittai, are read, by scholars and renowned literary figures. His disciples and
ascetics, singers and artists, gather around and sing passages from his Risalo.
Scholarly debates and exhibitions of his work and traditional Sindhi artefacts
are also organised.
The
mausoleum over his tomb was built by Mian Ghulam Shah Kalhoro, to commemorate
his victory over the Rao of Kuchh a Maratha ally in the Thar
Desert.
Education
Young
Shah Abdul was raised during the golden age of sindhi culture. His first
teacher was Noor Muhammad Bhatti Waiwal. Mostly, Shah Latif was self-educated.
Although he has received scanty formal education, the Risalo gives us an ample
proof of the fact that he was well-versed in Arabic and Persian. The Qur’an,
the Hadiths, the Masnawi of Maulana Jalaluddin Rumi, Shah Inayatullah, along
with the collection of Shah Karim’s poems, were his constant companions,
copious references of which have been made in Shah Jo Risalo. He is also known
for his famed Calligraphic, and hand written skills he made several copies of
the Qur’an.
Shah
Abdul Latif Bhittai, received his higher education in the Maktab of Akhund Noor
Muhammad in basic Persian (the official language of the Mughal Empire) and
Sindhi. He is also known to have memorized vast passages of the Qur’an. His
correspondence in Persian with contemporary scholar Makhdoom Moinuddin
Thattavi, as contained in the Risala-i-Owaisi, bears witness to his scholastic
competence. In his poems he writes about Sindh and its neighbouring regions, he
mentions the distant cities such as Istanbul and
Samarqand, he also writes about Sindhi sailors (Samundi) their navigation
techniques voyages as far to the Malabar coast, Sri
Lanka and the island
of Java.
Appearance
and characteristics
In
appearance, Bhittai was a handsome man, of average height. He was strongly
built, had black eyes and an intelligent face, with a broad and high forehead.
He grew a beard of the size of Muhammad’s beard. He had a serious and
thoughtful look about himself and spent much time in contemplation and
meditation, since he was concerned about his moral and spiritual evolution with
the sole purpose of seeking proximity of the Divine. He would often seek
solitude and contemplate on the burning questions running through his mind
concerning man’s spiritual life:
Why
was man created?
What
is his purpose on this earth? What is his relationship with his Creator?
What
is his ultimate destiny?
Although
he was born in favoured conditions, being the son of a well-known and very much
respected Sayed family, he never used his position in an unworthy manner, nor
did he show any liking for the comforts of life. He was kind, compassionate,
generous and gentle in his manner of speech and behaviour which won him the
veneration of all those who came across him. He had great respect for woman,
which, unfortunately, the present day Vaderas (the landlords) do not have, and
he exercised immense reserve in dealing with them, in an age when these
qualities were rare. He hated cruelty and could never cause physical pain to
any man or even to an animal. He lived a very simple life of self-restraint.
His food intake was simple and frugal, so was his dressing which was often deep
yellow, the colour of the dress of sufis, jogis, and ascetics, stitched with
black thread. To this day, his relics are preserved at Bhitsah (where his
mausoleum stands), some of which include a “T”-shaped walking stick, two bowls,
one made of sandal-wood and another of transparent stone, which he used for
eating and drinking. His long cap and his black turban are also preserved.
Quest
for religious truths
In
quest of religious truths, Shah Abdul Latif Bhittai traveled to many parts of
Sindh and also went to the bordering lands as far as Multan. He became well known to the rulers at
height of the power and rule of Kalhoras in Sindh. However he independently
traveled with Sufi brotherhoods visiting towns and cities, to preach the
teachings of Islam. Throughout his travels he went to hills, valleys,
riverbanks, fields and mountains where he met the ordinary simple people. He is
known to have traveled to the Ganjo Hills in the south of Hyderabad, Sindh.
He
also writes about the adventures of Samundis (Sindhi Sailors) and how they
voyaged to Lanka and Java, in the Sur Surirag and Sur Samundi, he writes a
detailed account on Thatta and the port Debal. He is known to have traveled
with Baloch nomads and tribes into the mountains in Las Bela, Balochistan. For
three years, he traveled with these jogis and sanyasis, in search of the truth,
peace, and harmony. At several places in the Risalo, mention has been made of
these jogis and of his visits to these wonderful, holy and peaceful places. He
also traveled to such far away places in the Thar desert
such as Junagadh, Jaisalmer.
Piety
and ascetism
By
the time he was a young man of twenty one years, he began to be known for his
piety, his ascetic habits and his absorption in prayers. Observation and
contemplation were chief traits of his character. A number of people flocked
round him adding to the already large number of his disciples. This aroused
jealousy of some powerful, ruthless, tyrannical persons – landlords, Pirs,
Mirs, and Rulers – who became his enemies for some time. Later, seeing his
personal worth, and the peaceful and ascetic nature of his fame, abandoned
their rivalry. At this time he was living with his father at Kotri, five miles
away from the present site of Bhitshah. It was here that his marriage was solemnised
in 1713 CE with Bibi Sayedah Begum, daughter of Mirza Mughul Beg. She was a
very virtuous and pious lady, who was a proper companion for him. The disciples
had great respect for her. They had no children.
In
the true ascetic spirit, Shah Latif was now in search of a place where in
solitude, he could devote all his time in prayers and meditation. Such a place
he found near Lake Karar, a mere sand hill,
but an exotic place of scenic beauty, four miles away from New Hala. This place
was covered by thorny bushes surrounded by many pools of water. It was simply
and aptly called ‘Bhit’ (the Sand Hill). On the heaps of its sandstones he
decide to settle down and build a village. As it was sandy, he along with his
disciples dug out the hard earth from a distance and covered the sand with it
to make the ground firm. After months of hard labour, carrying the earth on
their heads and shoulders, the place was now fit enough for the construction of
an underground room and two other rooms over it, along with a room for his old
parents. A mosque was also built and the houses of his disciples properly
marked out. In 1742, whilst he was still busy setting up a new village, Bhit,
he got the sad news of the death of his dear father.. Soon after this Shah
Latif shifted all his family members from Kotri to Bhitsah, as the village now
began to be called. His father was buried there, in accordance to his will,
where his mausoleum stands only eight paces away, from that of Shah Abdul
Latif, towards its north.
The
final years
For
the last eight years of his remarkable life, Shah Latif lived at Bhitshah. A
few days before his death, he retired to his underground room and spent all his
time in prayers and fasting, eating very little.
After
21 days in there, he came out and having bathed himself with a large quantity
of water, covered himself with a white sheet and asked his disciples to sing
and start the mystic music. This went on for three days continuously, when the
musicians, concerned about the motionless poet, found that his soul had already
left for its heavenly abode to be in the proximity of the Beloved for who he
had longed for, all his life, and only the body was there. He suffered from no
sickness or pain of any kind. The date was 14th Safar 1165 Hijra corresponding
to 1752 CE. He was buried at the place where his mausoleum now stands, which
was built by the ruler of Sindh, Ghulam Shah Kalhoro. His name literally means
‘the servant of the Shah’. He, along with his mother, had adored and revered
Shah Latif and were his devoted disciples. The work of the construction of the
mausoleum was entrusted to the well-known mason, Idan from Sukkur. The
mausoleum, as well as the mosque adjoining it, were later repaired and
renovated by another ruler of Sindh, Mir Nasir Khan Talpur. A pair of kettle
drums, that are beaten every morning and evening even till today by the fakirs,
jogis and sanyasis, who frequent the mausoleum, were presented by the Raja of
Jesalmeer.
According
to Sindhi historians young scholars such as Abul Hassan Thattvi (author of the
Muqadamah as-Salawat, Hanafi Compendium) also wrote and sought advise from the
elderly Shah Abdul Latif Bhittai and frequently traveled to Bhit Shah.
The
Seven Queens of Sindh
The
women of Shah Abdul Latif’s poetry are known as the Seven Queens, heroines of
Sindhi folklore who have been given the status of royalty in Shah Jo Risalo.
The Seven Queens were celebrated throughout Sindh for their positive qualities:
their honesty, integrity, piety and loyalty. They were also valued for their
bravery and their willingness to risk their lives in the name of love. The
Seven Queens mentioned in Shah Jo Risalo are Marvi, Momal, Sassi, Noori, Sohni,
Sorath, and Lila.
Perhaps
what Shah Abdul Latif Bhittai saw in his tales of these women was an idealised
view of womanhood, but the truth remains that the Seven Queens inspired women
all over Sindh to have the courage to choose love and freedom over tyranny and
oppression. The lines from the Risalo describing their trials are sung at Sufi
shrines all over Sindh, and especially at the urs of Shah Abdul Latif every
year at Bhit Shah.
Shah Abdul Latif
Bhittai (also referred to by the honorifics Lakhino Latif, Latif Ghot, Bhittai,
and Bhitt Jo Shah) (1689 – 1752) was a Sindhi Sufi scholar, mystic, saint,
poet, and musician. He is widely considered to be one of the greatest poets of
the Sindhi language. His collected poems were assembled in the compilation Shah
Jo Risalo, which exists in numerous versions and has been translated to
English, Urdu, and other languages. His work frequently has been compared to
that of Rūmī: Seyyed Hossein Nasr, Professor of Islamic studies at George Washington
University, described
Shah Latif as a “direct emanation Rūmī’s spirituality in the Indian world.”
He settled in the town of Bhit Shah in Matiari, Pakistan where his shrine is located. The major themes of his poetry include Unity of God, love for Prophet, religious tolerance and humanistic values.
Shah Abdul Latif Bhittai was born in 1689 in Hala Haveli’s village Sui-Qandar located near Hyderabad, Pakistan. Shah Abdul Latif was son of Syed Habibullah and grandson of Syed Abdul Quddus Shah.Bhittai’s ancestry
He settled in the town of Bhit Shah in Matiari, Pakistan where his shrine is located. The major themes of his poetry include Unity of God, love for Prophet, religious tolerance and humanistic values.
Shah Abdul Latif Bhittai was born in 1689 in Hala Haveli’s village Sui-Qandar located near Hyderabad, Pakistan. Shah Abdul Latif was son of Syed Habibullah and grandson of Syed Abdul Quddus Shah.Bhittai’s ancestry
According to most
scholars, Shah Abdul Latif Bhittai’s lineage goes back to the Khwarizim Shahs,
others claim he was a descendant of Mohammad and grandson of Mohammad. He
however used the term “Shah” as a surname.
His ancestors had come from Herat in Afghanistan to Sindh, after it was sacked by Timur and his Mongol forces. Shah Abdul Karim Bulri (1600s), whose mausoleum stands at Bulri, about 40 miles from Hyderabad, a mystic Sufi poet of considerable repute, was his great, great grandfather. His verses in Sindhi are existent and his anniversary is still held at Bulri, in the form of an Urs.
His father Syed Habib Shah, lived in Hala Haveli, a small village, at a distance of about forty miles from Matiari and not far from the village of Bhitshah. Later he left this place and moved to Kotri, where Shah Latif spent some part of his adolescent life.The early life
His ancestors had come from Herat in Afghanistan to Sindh, after it was sacked by Timur and his Mongol forces. Shah Abdul Karim Bulri (1600s), whose mausoleum stands at Bulri, about 40 miles from Hyderabad, a mystic Sufi poet of considerable repute, was his great, great grandfather. His verses in Sindhi are existent and his anniversary is still held at Bulri, in the form of an Urs.
His father Syed Habib Shah, lived in Hala Haveli, a small village, at a distance of about forty miles from Matiari and not far from the village of Bhitshah. Later he left this place and moved to Kotri, where Shah Latif spent some part of his adolescent life.The early life
Most of the
information that has come down to us has been collected from oral traditions. A
renowned Pakistani scholar, educationist, and a foremost writer of plays,
dramas and stories, Mirza Kalich Beg has rendered a yeoman service to Sindhi
literature by collecting details about the early life of Shah Bhittai, from the
dialogues that he has constantly held with some of the old folks, still living
at that time, who knew these facts from their fathers and grandfathers for they
had seen Shah Latif in person and had even spoken to him.
He was born around 1689 CE (1102 A.H.) to Shah Habib in the village Sui-Qandar a few miles to the east of the present town of Bhit Shah (named after him), on Safar 14, 1102 A.H. i.e. November 18, 1690 CE. He died at Bhit Shah on Safar 14, 1165 A.H., i.e. January 3, 1752 CE. In his memory, every year, on 14th Safar of the Hijri Calendar, an Urs is held at Bhit Shah, where he spent the last years of his life and where his elaborate and elegant mausoleum stands.
Latif got his early education in the school (maktab) of Akhund Noor Muhammad in basic Persian (the government language at that time) and Sindhi (local spoken language). He also learned the Qur’an. His correspondence in Persian with contemporary scholar Makhdoom Moinuddin Thattvi, as contained in the Risala-i-Owaisi, bears witness to his scholastic competence.
The Urs
The Urs is a grand festival in Sindh, where people from almost every village and town of Sindh and from different cities of other provinces of Pakistan – rich and poor, young and old, scholars and peasants – make a determined effort to attend. The Urs commences every year from 14th Safar (2nd month of Hijra calendar) and lasts for three days. Along with other features, like food fairs, open-air markets selling Ajrak and Sindhi Caps among others, and entertaining and competitive sports, a literary gathering is also held where papers concerning the research work done on the life, poetry, and message of Bhittai, are read, by scholars and renowned literary figures. His disciples and ascetics, singers and artists, gather around and sing passages from his Risalo. Scholarly debates and exhibitions of his work and traditional Sindhi artefacts are also organised.The mausoleum over his tomb was built by Mian Ghulam Shah Kalhoro, to commemorate his victory over the Rao of Kuchh a Maratha ally in the Thar Desert.Education
He was born around 1689 CE (1102 A.H.) to Shah Habib in the village Sui-Qandar a few miles to the east of the present town of Bhit Shah (named after him), on Safar 14, 1102 A.H. i.e. November 18, 1690 CE. He died at Bhit Shah on Safar 14, 1165 A.H., i.e. January 3, 1752 CE. In his memory, every year, on 14th Safar of the Hijri Calendar, an Urs is held at Bhit Shah, where he spent the last years of his life and where his elaborate and elegant mausoleum stands.
Latif got his early education in the school (maktab) of Akhund Noor Muhammad in basic Persian (the government language at that time) and Sindhi (local spoken language). He also learned the Qur’an. His correspondence in Persian with contemporary scholar Makhdoom Moinuddin Thattvi, as contained in the Risala-i-Owaisi, bears witness to his scholastic competence.
The Urs
The Urs is a grand festival in Sindh, where people from almost every village and town of Sindh and from different cities of other provinces of Pakistan – rich and poor, young and old, scholars and peasants – make a determined effort to attend. The Urs commences every year from 14th Safar (2nd month of Hijra calendar) and lasts for three days. Along with other features, like food fairs, open-air markets selling Ajrak and Sindhi Caps among others, and entertaining and competitive sports, a literary gathering is also held where papers concerning the research work done on the life, poetry, and message of Bhittai, are read, by scholars and renowned literary figures. His disciples and ascetics, singers and artists, gather around and sing passages from his Risalo. Scholarly debates and exhibitions of his work and traditional Sindhi artefacts are also organised.The mausoleum over his tomb was built by Mian Ghulam Shah Kalhoro, to commemorate his victory over the Rao of Kuchh a Maratha ally in the Thar Desert.Education
Young Shah Abdul
was raised during the golden age of sindhi culture. His first teacher was Noor
Muhammad Bhatti Waiwal. Mostly, Shah Latif was self-educated. Although he has
received scanty formal education, the Risalo gives us an ample proof of the
fact that he was well-versed in Arabic and Persian. The Qur’an, the Hadiths,
the Masnawi of Maulana Jalaluddin Rumi, Shah Inayatullah, along with the
collection of Shah Karim’s poems, were his constant companions, copious
references of which have been made in Shah Jo Risalo. He is also known for his
famed Calligraphic, and hand written skills he made several copies of the
Qur’an.
Shah Abdul Latif Bhittai, received his higher education in the Maktab of Akhund Noor Muhammad in basic Persian (the official language of the Mughal Empire) and Sindhi. He is also known to have memorized vast passages of the Qur’an. His correspondence in Persian with contemporary scholar Makhdoom Moinuddin Thattavi, as contained in the Risala-i-Owaisi, bears witness to his scholastic competence. In his poems he writes about Sindh and its neighbouring regions, he mentions the distant cities such as Istanbul and Samarqand, he also writes about Sindhi sailors (Samundi) their navigation techniques voyages as far to the Malabar coast, Sri Lanka and the island of Java.Appearance and characteristics
Shah Abdul Latif Bhittai, received his higher education in the Maktab of Akhund Noor Muhammad in basic Persian (the official language of the Mughal Empire) and Sindhi. He is also known to have memorized vast passages of the Qur’an. His correspondence in Persian with contemporary scholar Makhdoom Moinuddin Thattavi, as contained in the Risala-i-Owaisi, bears witness to his scholastic competence. In his poems he writes about Sindh and its neighbouring regions, he mentions the distant cities such as Istanbul and Samarqand, he also writes about Sindhi sailors (Samundi) their navigation techniques voyages as far to the Malabar coast, Sri Lanka and the island of Java.Appearance and characteristics
In appearance,
Bhittai was a handsome man, of average height. He was strongly built, had black
eyes and an intelligent face, with a broad and high forehead. He grew a beard
of the size of Muhammad’s beard. He had a serious and thoughtful look about
himself and spent much time in contemplation and meditation, since he was
concerned about his moral and spiritual evolution with the sole purpose of
seeking proximity of the Divine. He would often seek solitude and contemplate
on the burning questions running through his mind concerning man’s spiritual
life:Why was man created?What is his purpose on this earth? What is his
relationship with his Creator?What is his ultimate destiny?
Although he was
born in favoured conditions, being the son of a well-known and very much
respected Sayed family, he never used his position in an unworthy manner, nor
did he show any liking for the comforts of life. He was kind, compassionate,
generous and gentle in his manner of speech and behaviour which won him the
veneration of all those who came across him. He had great respect for woman,
which, unfortunately, the present day Vaderas (the landlords) do not have, and
he exercised immense reserve in dealing with them, in an age when these
qualities were rare. He hated cruelty and could never cause physical pain to
any man or even to an animal. He lived a very simple life of self-restraint.
His food intake was simple and frugal, so was his dressing which was often deep
yellow, the colour of the dress of sufis, jogis, and ascetics, stitched with
black thread. To this day, his relics are preserved at Bhitsah (where his
mausoleum stands), some of which include a “T”-shaped walking stick, two bowls,
one made of sandal-wood and another of transparent stone, which he used for
eating and drinking. His long cap and his black turban are also preserved.
Quest for religious truths
Quest for religious truths
In quest of
religious truths, Shah Abdul Latif Bhittai traveled to many parts of Sindh and
also went to the bordering lands as far as Multan. He became well known to the rulers at
height of the power and rule of Kalhoras in Sindh. However he independently
traveled with Sufi brotherhoods visiting towns and cities, to preach the
teachings of Islam. Throughout his travels he went to hills, valleys,
riverbanks, fields and mountains where he met the ordinary simple people. He is
known to have traveled to the Ganjo Hills in the south of Hyderabad, Sindh.
He also writes about the adventures of Samundis (Sindhi Sailors) and how they voyaged to Lanka and Java, in the Sur Surirag and Sur Samundi, he writes a detailed account on Thatta and the port Debal. He is known to have traveled with Baloch nomads and tribes into the mountains in Las Bela, Balochistan. For three years, he traveled with these jogis and sanyasis, in search of the truth, peace, and harmony. At several places in the Risalo, mention has been made of these jogis and of his visits to these wonderful, holy and peaceful places. He also traveled to such far away places in the Thar desert such as Junagadh, Jaisalmer.
Piety and ascetism
He also writes about the adventures of Samundis (Sindhi Sailors) and how they voyaged to Lanka and Java, in the Sur Surirag and Sur Samundi, he writes a detailed account on Thatta and the port Debal. He is known to have traveled with Baloch nomads and tribes into the mountains in Las Bela, Balochistan. For three years, he traveled with these jogis and sanyasis, in search of the truth, peace, and harmony. At several places in the Risalo, mention has been made of these jogis and of his visits to these wonderful, holy and peaceful places. He also traveled to such far away places in the Thar desert such as Junagadh, Jaisalmer.
Piety and ascetism
By the time he was
a young man of twenty one years, he began to be known for his piety, his
ascetic habits and his absorption in prayers. Observation and contemplation
were chief traits of his character. A number of people flocked round him adding
to the already large number of his disciples. This aroused jealousy of some
powerful, ruthless, tyrannical persons – landlords, Pirs, Mirs, and Rulers –
who became his enemies for some time. Later, seeing his personal worth, and the
peaceful and ascetic nature of his fame, abandoned their rivalry. At this time
he was living with his father at Kotri, five miles away from the present site
of Bhitshah. It was here that his marriage was solemnised in 1713 CE with Bibi
Sayedah Begum, daughter of Mirza Mughul Beg. She was a very virtuous and pious
lady, who was a proper companion for him. The disciples had great respect for
her. They had no children.
In the true
ascetic spirit, Shah Latif was now in search of a place where in solitude, he
could devote all his time in prayers and meditation. Such a place he found near
Lake Karar, a mere sand hill, but an exotic
place of scenic beauty, four miles away from New Hala. This place was covered
by thorny bushes surrounded by many pools of water. It was simply and aptly
called ‘Bhit’ (the Sand Hill). On the heaps of its sandstones he decide to
settle down and build a village. As it was sandy, he along with his disciples
dug out the hard earth from a distance and covered the sand with it to make the
ground firm. After months of hard labour, carrying the earth on their heads and
shoulders, the place was now fit enough for the construction of an underground
room and two other rooms over it, along with a room for his old parents. A
mosque was also built and the houses of his disciples properly marked out. In
1742, whilst he was still busy setting up a new village, Bhit, he got the sad
news of the death of his dear father.. Soon after this Shah Latif shifted all
his family members from Kotri to Bhitsah, as the village now began to be
called. His father was buried there, in accordance to his will, where his
mausoleum stands only eight paces away, from that of Shah Abdul Latif, towards
its north.The final years
For the last eight
years of his remarkable life, Shah Latif lived at Bhitshah. A few days before
his death, he retired to his underground room and spent all his time in prayers
and fasting, eating very little.
After 21 days in there, he came out and having bathed himself with a large quantity of water, covered himself with a white sheet and asked his disciples to sing and start the mystic music. This went on for three days continuously, when the musicians, concerned about the motionless poet, found that his soul had already left for its heavenly abode to be in the proximity of the Beloved for who he had longed for, all his life, and only the body was there. He suffered from no sickness or pain of any kind. The date was 14th Safar 1165 Hijra corresponding to 1752 CE. He was buried at the place where his mausoleum now stands, which was built by the ruler of Sindh, Ghulam Shah Kalhoro. His name literally means ‘the servant of the Shah’. He, along with his mother, had adored and revered Shah Latif and were his devoted disciples. The work of the construction of the mausoleum was entrusted to the well-known mason, Idan from Sukkur. The mausoleum, as well as the mosque adjoining it, were later repaired and renovated by another ruler of Sindh, Mir Nasir Khan Talpur. A pair of kettle drums, that are beaten every morning and evening even till today by the fakirs, jogis and sanyasis, who frequent the mausoleum, were presented by the Raja of Jesalmeer.According to Sindhi historians young scholars such as Abul Hassan Thattvi (author of the Muqadamah as-Salawat, Hanafi Compendium) also wrote and sought advise from the elderly Shah Abdul Latif Bhittai and frequently traveled to Bhit Shah.The Seven Queens of Sindh.
After 21 days in there, he came out and having bathed himself with a large quantity of water, covered himself with a white sheet and asked his disciples to sing and start the mystic music. This went on for three days continuously, when the musicians, concerned about the motionless poet, found that his soul had already left for its heavenly abode to be in the proximity of the Beloved for who he had longed for, all his life, and only the body was there. He suffered from no sickness or pain of any kind. The date was 14th Safar 1165 Hijra corresponding to 1752 CE. He was buried at the place where his mausoleum now stands, which was built by the ruler of Sindh, Ghulam Shah Kalhoro. His name literally means ‘the servant of the Shah’. He, along with his mother, had adored and revered Shah Latif and were his devoted disciples. The work of the construction of the mausoleum was entrusted to the well-known mason, Idan from Sukkur. The mausoleum, as well as the mosque adjoining it, were later repaired and renovated by another ruler of Sindh, Mir Nasir Khan Talpur. A pair of kettle drums, that are beaten every morning and evening even till today by the fakirs, jogis and sanyasis, who frequent the mausoleum, were presented by the Raja of Jesalmeer.According to Sindhi historians young scholars such as Abul Hassan Thattvi (author of the Muqadamah as-Salawat, Hanafi Compendium) also wrote and sought advise from the elderly Shah Abdul Latif Bhittai and frequently traveled to Bhit Shah.The Seven Queens of Sindh.
The women of Shah
Abdul Latif’s poetry are known as the Seven Queens, heroines of Sindhi folklore
who have been given the status of royalty in Shah Jo Risalo. The Seven Queens
were celebrated throughout Sindh for their positive qualities: their honesty,
integrity, piety and loyalty. They were also valued for their bravery and their
willingness to risk their lives in the name of love. The Seven Queens mentioned
in Shah Jo Risalo are Marvi, Momal, Sassi, Noori, Sohni, Sorath, and Lila.
Perhaps what Shah
Abdul Latif Bhittai saw in his tales of these women was an idealised view of
womanhood, but the truth remains that the Seven Queens inspired women all over
Sindh to have the courage to choose love and freedom over tyranny and
oppression. The lines from the Risalo describing their trials are sung at Sufi
shrines all over Sindh, and especially at the urs of Shah Abdul Latif every
year at Bhit Shah.
Political Ideas of Shah Abdul Latif*
Earlier in chanter
two I have already given an account of some of the political ideas of Shah
Latif as well. In this connection it has also been especially discussed what
were the conditions prevailing during his time and what had been their
influence on Shah Latif.
It has not been
possible to discover the detailed historical conditions of the times of Shah
Latif. But whatever material in this connection has been available, after
looking closely at it, analyzing deeply the poetical work of Shah Latif and
taking the political conditions of this period into account, the conclusions I
have reached on the basis of convincing arguments, I would like to present them
in this chapter.
It is quite
possible that some of the readers of this history or some men of learning who
analyze history with a traditional view point may not agree to the conclusion I
have reached. But the arguments and evidence on the basis of which I have come
to these conclusions, are so strong and convincing, that unless and until my
conclusions are refuted and proved otherwise through stronger and more
convincing arguments, I would consider myself justified in holding my view
based on incontrovertible truth.
Every one is aware
of the fact that it is usually only a few doctors who agree about the diagnosis
of a patient It is therefore quite possible that some of the people may find it
difficult to agree with me. However, the truth is that the political ideas of
that time did not come into the knowledge of people with evident fundamental
principles, as it is possible today. It was the period of autocratic rule in
Sindh. Education was limited to a few people. People were not familiar with the
Western culture and civilization; there existed no conception of assemblies,
ministries and elections, of getting votes on the basis of programs and
formation of political patties on the basis of principles. In the country the
political term like socialism, nationalism, Pan-Islamism, communism, capitalism
and fascism did not exist. The system of government, which was prevalent in Sindh
at this time, was in accordance with the feudal system and religious slogans.
Therefore it would be inappropriate to see any resemblance between this system
with the political system which exists today. But at the same time it would not
be an exaggeration to say that although the above mentioned ideas were not
prevalent in their present form, the germs of these ideas were definitely
present in those days. During this period if there is an evidence of the
existence of feudal lords and the tenants serving in their fields, it is a
proof of the presence of the material, which ultimately brings about the
evolution of socialism.
If in Sindh there
are instances of the Sindhis putting up resistance against the foreign
invasions, plundering and wielding power over them and struggling for their
independence, then any effort to deny the existence of the spirit and movement
for the establishment of socialistic system in Sindh is futile and useless. The
battle which the Samba and Soomro rulers fought against the foreign invaders,
and the Sindhi poets applauding and eulogizing them, is a clear reflection of
the spirit of nationalism which existed at that time.
In the movements
of Syed Miran Muhammad Jaunpuri and other Muslim leaders there are clear and
evident indications of Pan-Islamism. The support extended by Qazi Kazan to his
religious guide Bhai Shah Baig Arghoon is the practical evidence of this
thought and spirit.
It is true that no
organized form of capitalism existed here, but even today it does not exist in
Sindh in the form as it is found in the West. The basic quality of fascism is
that a few individuals deprive the people of their freedom, simply for their
personal or class interest. Through the use of power they try to influence
every department of the people’s life, and through suppressive and coercive
measures try to mould the country according to their point of view. If in the
light of these characteristics we analyze the past, we shall find a clear
evidence of the presence of fascism during the reign of the Kalhoras.
To implement the
religious dictums of Makhdoom Muhammad Hashim Thattvt by the government, to
have such venerable religious guides as Mian Abdur Rehman and Shah Inayat Sufi
martyred, are the clear indications of the influence of fascism. Moreover
imposing such restriction upon the Muslims to keep a beard of a specific shape,
to wear the trousers in accordance with Muslim religious law and to impose
instructions upon the religious customs of Hindus, were the kind of’ practices
which clearly indicate the reflection of fascist tendencies.
The theory of
communism did not exist in its present form at that time, but the elements
promoting such tendencies were present. Just as there is an element of fire
always present in the wood and ma3i~ itself appear when there are causes of its
burning and flaring up, in the same manner the existence of naked, hungry,
homeless, oppressed and helpless people is an evidence, that there existed a
serious need even at that time of a people’s revolution as a consequence of the
events resultant from the class system.
In the light of
the facts stated above I would be perfectly justified in forming the opinion
about the political tendencies of Shah Latif with the help of his poetry that
he was a great advocate of:
1.
1.
Nationalism
2.
Democracy
3.
Had a tendency toward socialism
4.
Had nothing to do with the concept of Pan-Islamism
5.
Opposed dictatorship or fascism.
6.
Was disgusted with capitalistic system.
Now by quoting
references from Shah Latif’s poetry, I would try to explain the conclusions I
have drawn above.
1.
Advocacy of Nationalism
There are two
specific conditions for nationalism: Conception of a country from the
geographical and lingual point of view and nationalism on the basis of a
homeland.
Because I have
already written in detail in the fourth and fifth chapters about Shah Latif’s
ideas about Sindh and his conception of nationalism, therefore it is not
necessary to repeat the same facts and arguments. Those who entertain any
doubts about it they should generally study the entire poetical work of Shah
Latif and especially Sur Marvi. Their doubts will be removed quite easily.
2.
Advocacy of Democracy
There is no
denying the fact that Shah Latif was the standard bearer of the support to the
common man and the unity of the oppressed and the impoverished. He felt deeply
grieved at the lack of courage and disunity among the people. Thus giving them
the example of birds he says:
Birds fly together; they never separate
from each other. Look, how the birds love one another more than man can ever
do.
At one place
addressing by one of the famous titles given to the people of Sindh he tries to
arouse a consciousness among them, and says that it is not the custom of the
patriotic people to direct the entire attention toward achieving selfish
interests, abandoning the spirit for the betterment of the nation:
You lead a life of shepherds and then you
wish to live apart from your friends, relations and the fellow-professionals.
This is neither proper nor sensible. Once you will have to drive your cattle to
the jungle. At that time you will be concerned with the protection of your
cattle from the thieves and highwaymen. Because, you never know, when they can
create trouble for you.
Not only was there
lack of unity between the common man and the wealthy class due to the miserable
life of the people of Sindh, the terrorist activities of the feudal lords, the
prejudices of the priests and the selfish attitude of the religious guides, but
there was also a state of absolute disintegration of the nation. Expressing his
sense of grief over this situation he says:
There was a time when we were united like
the seeds of grain in the ear of corn. Alas disunity has separated us from each
other. Who knows when the separated ones will be united again. At one place
mentioning the advantages of unity and fraternity.
Shah Latif says:
If you desire to lead a happy life, learn
to live with your relations and friends. If you can do this, you will never
have the reason to complain of grief, anxiety and trouble.
In the folk tale
of Rai Diach and Bejal in Sur Suratth he has emphasized the truth, how the
public opinion can force even the kings to bow before it:
Gradually even death makes the kings its
victims.The beggar has entered the palace with
his musical instrument, which produces melancholy tunes. He has started playing
such tunes on his instrument, which will shake the foundations of the palace.
Oh Bejal, you are the only subject of discussion among the people. There will
be lamentation and morning in Junagarh and bewailing in this palace.
Addressing the
patriotic elements who seek seclusion or leave the country after being
disheartened by unfavorable situation, he says:
If you isolate yourself from your dear
ones and choose a corner of seclusion, don’t you recall the pleasant ways of
your dear ones?
All these
allusions in his poetry are a clear evidence of his love of democracy.
3. Shah
Latif’s inclination toward socialism
Shah Latif
entirely advocated the cause of the poor and wanted to see the oppressed people
united. Many instances in this connection have already been quoted earlier in
this book. Here by giving further example of his love of socialistic
tendencies, I would make an effort to explain, that although Shah Latif used to
pray generally for a revolution for the independence and prosperity of the
homeland, but his main objective had always been to see the poor people
prosperous and happy. In very clear manner he appeals to Sarang (symbolizing revolution)
that he should direct his attention toward the care of the hungry and the
thirsty. Let there be food in abundance so that people are prosperous:
Oh, the rainy season you are a Divine
blessing, be merciful to the eople of this country, and take care of them. Let
it rain heavily so that the land has abundance of water. Make this land which
is full of grief and sorrow, happy and prosperous. Let there be plentiful grain
in this land that the poor can have a few moments of comfort and joy.The rains have come, the sky is overcast
The birds are chirping with joy, The farmers and other laborers have prepared
their implements. To day my beloved (God) desires to shower all his blessings
upon us.
The fact is quite
evident that the greatest desire of Shah Latif was to see the land prosperous
and people living a comfortable life, and considered together, the interest of
the people and poor farmers. He believed that the revolution in the society,
which comes through the national independence, it is essential that poor class
of the farmers should reap its benefits. He was firmly opposed to the hoarders,
profiteers and relentless and chief landlords, and wanted to see them
destroyed. He believed that the blessing of true economic independence will
alleviate and eliminate all their sufferings:
The clouds were commanded by God to
prepare for the rains. In a moment there were thunder and lightening. The
hoarders of essential commodities will sell them at a higher price, but they
will have to repent, because there has been tremendous increase in the food
grains. May these greedy and avaricious people never exist. All are praising
Almighty God, because He is the one who sustains the needy and the poor.
He always prayed
for the people of Sindh when he observed their misery and deprivation and
wished them also to share the blessings of a prosperous life, and wanted to see
them liberated from a nomadic life to live a civilized life:
He prays for his poor and grief stricken
countrymen to live a settled life. He prays that when others find a permanent
home may the poor homeless Sindhi people may also have permanent homes.
He has also not
overlooked half-starved fishermen, partially clad laborers. So praying for them
as well he says:
The People, whose dress is made from the
plant growing in the lake, the Raja had presented this lake Kenjhar
to them as a gift.
Shah Latif has
projected Jam Tamachi as a symbol of a true people’s leader, in other words he
is not arrogant about his position, does not try to prove himself superior to
others, and looks like a common man when he is in the midst of the people. He
does not attach any importance to gorgeous Samma and Soomro princesses and does
not care for any one except for the inhabitants of “Kenjhar”. He exhibits a
spirit of cordiality with the fishermen who are usually clad in dirty and
tattered clothes and their dark skin and unattractive women carrying
ill-smelling fish baskets on their heads. He has no place in his heart for the
people who rule the country. Rather be prefers to show his love and generosity
toward the poor and the miserable people:
The fishermen, of Lake Kenjhar
are aware of the condition of Jam Tamachi, they are his confidants. Look, all
the great and the small are heading toward his palace. Whether they are the
citizens of Rome are the inhabitants on the
shores of Lake Kenjhar, all are made prosperous through
the gifts of Jam Tamachi.These poor, dark skinned fisherwomen do
not possess any distinction of character, who takes their seat on the roadside
to sell fish in their ill-smelling baskets. No one cares for such poor women
except Jam Tamachi.
4.
Pan-Islamism
I have already
mentioned in the earlier chapter that there has been a group among Muslims which
considers the Muslim possessing the right of superiority over the rest of
humanity and leadership of the world, and has the conception of establishing
the power of a caliphate in the name of the domination of Islam. According to
this conception it is essential to have the faith about (3ihad) holy war, the
superiority of the Muslims over others and domination of Islam. If we have
faith in these ideas, then the fundamental principles of Islam, peace and
security, equality and democracy prove false. But every one having any claim to
mysticism has been opposed to this idea. Shah Latif had firm faith in
pantheism. Therefore he was never prepared to give any ideas contrary to this
faith a place in his heart. Moreover he was fully aware of the fact that for
the last many centuries the people who profess faith in these ideas have caused
more harm than any good to Islam due to their conduct, and these people,
confining Islam to certain restrictions have made its usefulness doubtful.
Whereas the ideas which Shah Latif believed in are expressed in the following
verse:
Everything which emerges from God is
beautiful sweet and tasteful. There is never any bitterness in it. The only
condition for you is that you taste it with love.To expect support for Pan Islamics from
the religious guide of your school of thought, which in fact is a form of
fascism, is nothing more than self-deception.
5.
Opposition to Dictatorship
When there is no
individual freedom in society, when the reins of power are in a few hands, who
misuse it for their personal and class interest, and impose their ideas, rules
and regulations, and orders forcibly upon the people, the government which uses
such measures is called fascist or dictatorial. This form of government is
totally contrary to the democratic system. Shah Abdul Latif who desired to see
the oppressed people united, could never support such a system of government
Moreover every Sufi (mystic) deeply believes in and desires individual freedom,
that some of the mystics drift toward “anarchism” because of their extremist
views. They are opposed to every form of oppression and cruelty, whether it is
perpetrated in the name of religion or society. Thus addressing the oppressors
and the tyrants Shah Latif says:
Oh the hunter, may you become the victim
of death. All your hunting gear will be destroyed. You came only yesterday and
succeeded in creating a gulf between those who love one another, which may take
a long time to fill.
When a dictator,
drunk with power, loses control of his senses, considering the people no more
than worms, spurns at their feelings and sentiments, Shah Latif giving a
warning to him describes his condition in the following manner:
Oh crocodile, you have become strong and
fat, and you continue to hunt and kill people. The water, which has made your
survival possible, will be dried. The verse signifies that the oppressors
cannot continue always to commit acts of injustice.
6.
Opposition to Capitalism
It has been
explained above that Shah Latif was inclined toward socialism, it was therefore
a natural consequence of his views that he was opposed to any system of
government as a result of which his people should lead a life of poverty,
hopelessness, hunger, nakedness and be compelled to lead a nomadic life, and
the wealthy class should lead a life of ease and luxury. Through the example of
Marvi he desired to remind that she was not prepared to accept any personal
comforts and benefits out of greed or fear, until and unless her people were
given the opportunity to lead a happy life, and despite every tempting offer by
a ruler or class of rulers could never feel happy unless her people were. How
could she choose to sleep in a comfortable bed when her people made the grass
growing on the land their beds. He says:
It is not the tradition of our poor
people to Change or desert their dear ones a result of greed and avarice. I
shall never adopt such an evil practice when I come to Umer KOL I shall never
sacrifice my love of a poor dwelling over the comforts of palaces.
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