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Poetry: Living in Silence

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I adorn the locks on my lips on those paths.

Listen, I have grown accustomed to living in silence.

Shazia Khan Bhutta, a poetess from Muzaffargarh, South Punjab, Pakistan, shares her poem

Shazia Khan- Poetess- Sindh CourierHailing from Muzaffargarh city of South Punjab, Shazia Khan Bhutta, having done M.Phil. in political science, Masters in Pakistan Studies, Masters in Urdu, Masters in Siraiki language, Law Graduation and B.Ed., is a poetess, educationist and social activist. She runs her own girls’ school. Although Siraiki is her mother-tongue, Shazia has been writing in Urdu and so far has authored seven books.   

BreakingThroughSilence-artwork-on-paper
Courtesy: Ellis Hollering-art

Living in Silence

I have grown accustomed

To soothing the tears of my eyes with love,

I sing lullabies to them.

Listen, I have grown accustomed to drinking every pain.

I bury the fragments of my dreams with my hands,

With offerings.

Listen, I have grown accustomed to every wound in my heart.

 

I keep the candle of fidelity burning at all times on the paths,

I adorn the locks on my lips on those paths.

Listen, I have grown accustomed to living in silence.

Listen, I have grown accustomed to living in silence.

(AI-Generated translation from Urdu into English)

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images (3)
Courtesy: Etsy

مجھے عادت سی ہو گئ ہے

میں اپنی آ نکھ کے آ نسووں محبت سے سلاتی ہوں

انہیں لوری سناتی ہوں

سنو ہر درد پینے کی مجھے عادت سی ہو گئی ہے

میں اپنے خواب کے ٹکڑے دفن کرتی ہوں ہاتھوں سے

سوغاتوں سے

سنو ہر زخم سینے کی مجھے عادت سی ہو گئی ہے

وفا کے دیپ کو ہردم جلاتی ہوں میں رستوں پر

میرے لب پر جو تالے ہیں سجاتی ہوں میں رستوں پر

سنو چپ چاپ جینے کی مجھے عادت سی ہوگئی ہے

 سنو چپ چاپ جینے کی مجھے عادت سی ہو گئی ہے

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Read: Love is piety – A Love Poem

Novel: An Unknown Life (Part-10)

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Kolkata-based author Debasree Chakraborty writes a novel about the 19 years of life of Jesus, which, according to some contemporary texts, he spent traveling extensively in the Middle East, Sindhu region and India

[Author’s Note: In the Old Testament of the Bible, there is no information about the life of Jesus for 19 years. There are some contemporary texts where eyewitnesses have stated that he traveled extensively in the Middle East and crossed the Sindhu region to enter India. Through this novel, I have tried to portray the diary of a profound spiritual journey of his life in the initial and final chapters. Foreign powers have tried to erase the history of our continent, Asia. That is why, when Notovitch returned from Hemis in Ladakh and mentioned that ancient text over 2000 years old, Max Müller sent people to Hemis to destroy that ancient manuscript. The mysterious manuscript is also mentioned in the book by Swami Abhedananda about Kashmir and Tibet. What was it that caused Max Müller so much concern over this manuscript? It is noteworthy that love cannot come into the life of the son of God, and he cannot have any children. Even the Gospels attributed to him have been confined to the secret, dark chambers of the Pope’s city, with words implanted into his mouth according to their wishes. In his name, imperialistic aggression is being carried out across the world. His only daughter, Sara, has not been recognized. His entire existence has been imprisoned. There lies an unknown chapter of his life hidden throughout the Middle East, the Sindhu region, and India. I have brought forth this history through this novel. “An Unknown Life” is in no way a novel imitating “Jesus lived in India.” This novel provides detailed descriptions of his presence across the vast land from Israel to India, not just his own, but also the mysterious narratives of many people associated with him. Was Jesus truly the founder of Christianity? If not, why must he still bear the burden of the “Roman Cross”? Is there ever to be a possibility of his release? All answers are coming. Debashree Chakraborty]

An Unknown Life

Jesus-Debasree-Novel-Sindh Courier-1There is no information about the 19 years of Jesus’ life in the Old Testament of the Bible. There are some texts from his contemporaries that state he traveled extensively through the Middle East and entered India after crossing the Sindhu region. I have tried to narrate his profound spiritual journey in this novel, capturing the first and last chapters of his life. Foreign powers have attempted to erase the history of our continent of Asia. When Notovitch returned from Hemis and mentioned that ancient text from 2000 years ago, Max Muller sent people to Hemis to destroy that ancient manuscript. The mysterious manuscript is also mentioned in Swami Abhedananda’s book on Kashmir and Tibet. Why did that ancient manuscript cause so much concern for Max Muller?

Ratul’s mind started to create a tumultuous storm within him. His throat dried up, and Adinath, with a water bottle in his bag, handed it to Ratul, saying, “Drink some water; your throat is getting dry. There is still a long way to go.”

After drinking the water, Ratul said, “Does that mean he came? Then everything we have been told is a lie?”

“Yes, all lies, everything. The actual manuscript of his journey to Ladakh is located at the Marbur monastery near Lhasa in Tibet. The original manuscript is written in Pali, while the fake one is written in Tibetan. This manuscript, divided into fourteen chapters, contains 224 verses. I heard from my guru that once, Pujapad Vijaykrishna Goswami went to the Aravalli mountains with a group of Nath yogis. They had a book about Ishaanath, which supposedly had strange similarities with the life of Jesus as written in the Bible. There is no record of the twelve to fourteen years of both their lives. Now, Ratul, get up; we must enter the cave before three in the morning.”

They started climbing up, and Adinath instructed Ratul not to talk, as speaking while climbing could trigger his breathing difficulties again. They reached deep inside the cave by around two-thirty. There was still half an hour left. Adinath turned on the mobile flashlight and began to show Ratul several ancient cave paintings from thousands of years ago. Among them were various depictions of Goddess Kali with different Bhairavas. After finishing the viewing, Ratul and Adinath sat down in the middle of the cave in silence for a while. Then Adinath said that Ratul had been connected to the Nath yogi community of India even before his birth. The ones who came with gifts after his birth were from India.

“From India! But I heard they came from Persia!”

“Ratul, I am a practitioner of the same community, and so was he; thus, all important information about our community’s practitioners is documented. Let me explain it to you, and then you will understand. When Jesus was born, a bright star appeared in the eastern sky, and three wise men, following that star, came from the Far East to His birthplace. They brought three valuable gifts with them. This is mentioned in Matthew’s Gospel, chapter two, verses 1-2. However, the exact number of these wise men is not specified there. Since they brought three valuable gifts for the child, it is assumed that there were three of them.”

They had come from India to select the child based on some signs. This tradition was prevalent in our religion, similar to the selection of the Dalai Lama. When they reached Jesus, he was just a two-year-old child. The Gospel of Matthew states, “Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared.” The tyrant king Herod had ordered the search and killing of all children in the Jerusalem region up to two years old based on the calculations of an astrologer. The astrologer had warned him that a child born at that time would overthrow Herod’s throne. Herod died in the fourth century BC.

Jesus was a descendant of King David, and at that time, the people of Jerusalem were waiting for the arrival of a descendant of King David who would free them from all oppression. The Magi referred to the child as “King of the Jews.” Since they had arrived at the birthplace of Jesus sometime in the fifth century AD, they naturally referred to the year 7 BC as the year of Jesus’ birth to King Herod. At that time, the Magi, seeing the bright star in the eastern sky from the land of India, believed it to be the moment of the birth of the Son of God. This story has a strong resemblance to the concept of reincarnation in the case of the Dalai Lama and other Buddhist teachers. Since God Jesus was born under the sign of Pisces, he is also considered a reincarnation of our Matsyendranath.

Moreover, those who received religious teachings from him were severely persecuted by the Roman rulers, and to keep their identity hidden and for any exchange among themselves, they used the fish symbol as a signal or identification.

While speaking, Adinath glanced at his smartwatch and said, “Ratul, the Brahma Muhurat is about to begin. Let us try to enter that miraculous world outside this circle, merging with nature and the flow of time.” Ratul slowly closed his eyes, attempting to enter a realm beyond the chains of the earthly world alongside Adinath. His consciousness began to race forward rapidly, as if he were rushing through a luminous tunnel. As he moved forward, he suddenly found himself in a dark environment, standing in the darkness for a few moments. A strong scent of a flower reached his nose, but it was so dark that he couldn’t see anything. However, he could feel that he was in a somewhat enclosed space. The ground beneath his feet was soft.

The carpet is there. Ratul can feel everything with his consciousness, but he cannot see anything. He somehow goes to a corner of the room and starts waiting. He doesn’t know what he is waiting for. Maybe he is waiting for a little light. This silence, this darkness, and the sweet fragrance that envelops the environment captivated him. The feeling of this moment is almost like the anesthesia given during an operation. Then the mysterious flow of time suddenly removed the darkness and illuminated the entire room with intense light, a sound of a door opening was heard, and the crowing of a rooster is coming from outside. Ratul can now see the room, the walls are all green, and a red carpet is spread on the floor. There is glass fitted over the wooden part of the window. On one corner of the wall, the word “Rozabal” is written in English, and below it, the same word is written in Urdu. On another wall, the words “Yuza Asif Ka Makbara” are written. As Ratul carefully observes the room, he realizes that there is a mausoleum covered with a green cloth in an area enclosed by glass walls. Who is this person? Just a while ago, a person entered this room and sat in a corner, holding a brown rosary and chanting. He seems to be a Muslim. Ratul feels that his consciousness has entered some kind of shrine. But why did this happen, he couldn’t understand at all. Then suddenly everything went dark, and Ratul’s consciousness was drawn like a magnet through an illuminated alley. Then in one jolt, he returned to the cave where he was meditating. Opening his eyes, he sees Adinath smiling at him. The first question that comes out of Ratul’s mouth after the meditation is broken is, “Maharaj, who is Yuza Asif?”

Adinath’s eyes shine even brighter as he hears this question. He gazes at Ratul for a while and then says, “Ratul, you have gone far away in one swift movement. This kind of distant travel is not right for you, because the long path in between remained unknown to you. The connection that led to our meeting last night and bringing you to this cave is working. I feel it is my duty to guide you on the path. Let’s sit here for a while, and then we’ll return to the hotel.”

“My lord, I don’t understand what is happening to me. I didn’t leave my home in search of the Great Lord out of my own volition. I had set out with my friend Halayudh. I was studying at the All India Institute of Medical Sciences in Bhubaneswar. On that journey, I have renounced my college, home and everything, and taken the path of a wanderer. My intuition is strongly telling me that I have started walking another mysterious path, but that path is extremely dark, and I can’t understand anything.”

“Don’t overthink so much, Ratul. God has given me the responsibility of guiding you to that path. You know, when Ishanath, that is Jesus, attained knowledge, he used to speak very instructive words. Hearing him, people used to be enchanted. Wherever he went and sat, whether in a temple or in the wilderness, a crowd of listeners would gather around him. Just imagine, when a child of 9 or 10 years old speaks, he speaks words of wisdom, if this news reached the Roman ruler, the child could have been in terrible danger, but he had that knowledge. But his protectors were always vigilant over him. One day, two men named Naveen and Ravi came to him. They were the ones who had been sent to protect Jesus. Jesus had been quite different in temperament from other children since childhood. He did not have such deep attachment to father, mother, or home. This Naveen and Ravi took the young Jesus with them, and he also went with them without thinking anything. Meanwhile, Mary’s friend Elizabeth’s husband had passed away. Mary wanted to go and stay with her friend Elizabeth, but with the child not returning home, she also fell into terrible anxiety. Despite searching all around, they couldn’t find any trace of where that child had gone. Even before his birth, there was no end to their anxiety about this child. At this time, Joseph returned home and told his wife that Jesus was with their secret community people. For a special reason, they had taken him, so Mary should go to her friend’s house without worry. The child will return in due time.”

In Jericho, Nabeen and Ravi begin their sacred studies under the tutelage of Jesus, guided by the teachings of the scriptures. Meanwhile, Elizabeth, who was Mary’s close friend, has a husband who is a member of this secret society. Elizabeth also has a son named John, who is an exceptionally intelligent child. Nabeen and Ravi are instructed to prepare John to join Jesus, and as they live and study together, a deep friendship develops between John and Jesus.

The area where they reside is surrounded by mountains and forests. They would enter the deep forests to meditate and engage in spiritual discussions when not studying. After some time, Jesus is taken to the fortress of Maseda, where he undergoes an extended period of education. Upon completion of his studies, he is told that from that moment on, he will represent this mysterious community and work for the benefit of humanity. He is also instructed to inform his father Joseph that the time has come to fulfill the promise he had made.

When Jesus returns home, Joseph does not need to be told, for he was already mentally prepared to fulfill that promise. That day, he had informed Jesus that he was not his biological father.

As Adinath marched, Ratul could visualize everything vividly. In the evening, a torch was lit atop the mountain, its flame gently swaying, conveying some important message. Jesus began climbing the mountain to reach the torch. As night fell during his ascent, he reached the top and encountered several individuals dressed in white robes, with white cords tied around their waists. Recognizing them, he was led into a cave, where he found John and others. The assembled individuals untied the cords from their waists, held them in their hands, and commenced their prayers.

After the prayers were over, their deity poured out bread and drink as an offering to the tongue. Then they themselves partook of that bread and wine. Why they had been summoned to this assembly, Jesus and John could never understand. All four important representatives of this special community were present here. In their joint decision, it was decided that John be sent to Juthath, where he would lead a very lonely life, and in due time, the message of what he should do would be sent to him. And Jesus would have to go away from this place to a distant land for a long time, and after a certain time, he would be brought back again. John began to live a lonely life in the wilderness of Juthath, and Jesus waited for the time of his departure. Jesus had a friend named Lazarus, and Lazarus had a sister named Mary. In his young age, what happens, Jesus fell in love with Mary. But in the work he was involved in, he could by no means accept Mary as his wife.

As they were talking, Adinath looked at his watch and said, “Ratul, it’s time for the puja, now we have to go back.”

As Ratul and Adinath went out of the cave, a thick white mist seemed to enter the cave and block the cave entrance. (Continues) 

Click here for Part-1Part 2Part-3Part-4Part-5Part-6Part-7Part-8, Part-9

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Debasree ChakarbortiDebasree Chakraborti is a renowned novel writer of Bengali language. Based in Kolkata, West Bengal, India, she has done Master’s in Modern History from the Kolkata University, and authored some thirty books, mostly the novels, with historical perspective and themes. Her novel is ‘Maharaja Dahir’ that covers the history of Sindh from 662, the year of first attack on Sindh by the Arab armies till date, was published last year and translated by Nasir Aijaz into Sindhi language. 

Manjri: A Sindhi Short Story by Lekhraj Tulsiani

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Manjri is a popular Sindhi short story by Lekhraj Tulsiani, translated into English by MU Malkani

[Lekhraj Tulsiani was a prominent voice in Sindhi literature, well known for his short stories. Born in Sindh in 1919, Tulsiani’s early life was steeped in the rich cultural diversity of this region, then part of undivided India. Tulsiani’s world was dramatically altered by the partition of India in 1947. Sindh became part of Pakistan, and like many Sindhis, Tulsiani was forced to leave his homeland and migrate to India. This experience of displacement undoubtedly shaped his writing, and themes of loss, identity, and resilience can be seen in them.]

Manjri

By Lekhraj Tulsiani

The atmosphere of a moffusil court-of-law is not expected to be attractive. That of the Mirpur Khas court is no exception. A commonplace building, with no beauty of construction, no high tower, no big round pillars, no imposing dome.

As you enter the courtyard, there is nothing but dust to greet you and an air of desolation hangs all around. But in the midst of that desolation, there is a simple spot where one could rest for a while. In front of the court-house there are half a dozen large trees; four neem and two tali. That is the best resting-place in Mirpur Khas court.

Look at the trunk of each tree, its branches, its twigs—they are not trees, they are monsters! And the wind of Mirpur Khas! When the branches of those trees wave in the wind, monsters appear to be dancing!

Under one of the neem trees, Manijri was seated. She was a low-caste Kolhi girl, but there was magic in her eyes, a magnet in her limbs! The eyes of every passer-by were attracted to her. But today clouds of sorrow had gathered on her round face. The luster of her eyes had dimmed and her red lips appeared colorless. She wore a tattered skirt and her blouse could hardly conceal her brimming youth. Her chunni was waving in the wind. Her long hair, tied up with twine, fell disheveled about her face, and as she pushed it back an alluring delicacy was revealed. What natural grace! No need for any artifice or blandishment!

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Manjri by Lekhraj Tulsiani

Opposite Manjri, about a hundred steps away, under a tali tree sat a young man, handcuffed, a policeman standing by with a musket on his shoulder. The youth did not appear to be over twenty-four years of age. He had a brown, sunburnt face, strong arms, and broad chest. He wore a dirty shirt and a coarse printed loincloth.

Manjri was glancing at him every now and then and lowering her eyes again. At times a long sigh escaped her. All her world was centered on that young man. Was he not enduring these difficult days on her account?

The young man, too, was looking at Manjri at frequent intervals, but there was no trace of suffering on his face. His looks were giving a message to Manjri: ‘‘Don’t lose heart, dear; even the scaffold would be my wedding couch, Manjri!”

At the call of the court, the policeman took the youth inside the building. After some time the naik loudly called thrice: “Is Musamat Manjri present?’’

Manjri, who was absorbed in her thoughts, was startled. She arose, collected her wits, and moved towards the courtroom. There was a strange fascination in her gait. The naik stared at her and twirled his moustache.

Manijri was a low-caste Kolhi girl, but there was magic in her eyes, a magnet in her limbs!

She entered the courtroom like a nervous deer, and all eyes as they were drawn to her grew wonder-struck. A voice said whispering, “What an attractive woman! Who would say she is a mere Kolhi girl? Look, how the woman walks—like a proud pea-hen!”

Manjri hesitated before the witness-box. The magistrate pompously ordered: “Get into the box, woman. What are you looking at?”

Manjri did not hesitate any more. She had come resolved to save Isro. Although she had no idea of the intricacies of law and the cross-examination of advocates, her firm resolve acted as a solace. She entered the witness-box and the court clerk administered to her the oath that she would speak the truth, nothing but the truth.

While making her statement Manjri faltered a little at first but soon got herself under control.

She began: “My parents were in debt to Mangal. In lieu of that debt, I was married to him. Mangal was an opium-eater and a debauchee. Every evening he used to take opium and come home in a semi-conscious condition. Every night he used to oppress me, and on my refusal to satisfy him he used to beat me up. He thrashed me more and more violently every day. After three months the house became hell for me. But I was newly married and bore everything with patience.”

“One midday I was carrying Mangal’s food to the field where he worked. Isro’s plot of land was near that of Mangal—just across the boundary. Isro was in his field, digging a water-course with his shovel. He had nothing on his body but his loincloth. He was exhausted digging with his shovel, and drops of sweat shone on his body. Broad chest, powerful shoulders and large sharp eyes. He was young and attractive. I stopped short. On the previous night, Mangal had beaten me severely and my limbs were aching. I called out to Isro and began chatting with him at random. He was not particularly interested in me. I induced him to come over to the shade of a tree. The water-course was running on one river and on its bank was a row of bushes. That’s how we knew each other, and our intimacy increased with each day. Isro never came to my house; I managed to meet him somehow or other. . .”

She faltered and added after a while, “In this case which Mangal has filed against Isro for seducing me, Isro is not to blame. He is faultless. It is all my fault and I am prepared for the punishment.”

One pleader remarked, “The whore has turned blind with love.”

Another said, “Can’t you give her credit for making her statement so boldly and frankly?”

The Magistrate smiled faintly and said to the advocates: “The time has come when women seducers should be punished instead of men seducers.”

The next day he delivered the following judgement:

“Although Musamat Manjri states—and there is a certain amount of sincerity in her statement—that it was she who seduced Isro and that Isro is not to blame, still from the legal viewpoint Isro is the culprit, because according to law man alone can be the seducer. Isro, the accused, has not defended himself and has confessed his illicit relations with Manjri—and on that account too he is the guilty one. But out of mercy, the court allots him the punishment of two months’ rigorous imprisonment only.”

Manjri’s eyes were involuntarily filled with tears. The lover for whom she had done so much, for whom she had shamelessly made such a statement in the open court—she had failed to save that devoted lover. She drew a long breath and looked at Isro. He was smiling faintly.

As the policemen were conducting him out, he passed by Manjri and whispered: “I am a man; the period of imprisonment will pass quickly, dear.”

In that single sentence, Isro poured out his whole heart to Manjri.

One pleader said to another: “Look, the slut is shedding tears for her illegitimate love.”

The other solemnly replied: “Friend, such love can’t be called illegitimate. This poor girl’s tears are also priceless, arising from the depth of her soul.”

The policemen took Isro away. With bowed head and faltering steps Manjri walked out of the court like a defeated soldier.

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Courtesy: Kalampedia (Posted on March 24, 2024)

Read: Sindhi Literature: Masoom Ilteja (Earnest Request) – A Short Story

Bhittai: The Sufi Poet of Sindh and His Global Literary Influence

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Bhittai’s poetry has inspired many scholars and translators, countless artists, musicians, and poets around the world

  • The global interest in Shah Abul Latif Bhittai is not merely academic; it reflects a broader cultural appreciation for Sufi literature as a vehicle for understanding love, spirituality, and the human experience

Sindh Courier

Shah Abul Latif Bhittai, widely regarded as one of the greatest Sufi poets of the Sindh region in present-day Pakistan, has left an indelible mark not only in South Asian literature but also across the globe. His seminal work, the Shah Jo Risalo, is a collection of poetic verses that encapsulate profound spiritual themes, folk tales, and the rich cultural heritage of Sindh. Over the years, various publications about his life and poetry have emerged in different countries, reflecting his universal appeal and the relevance of his messages in diverse contexts.

Bhittai-Statue
Statue of Bhittai

The Essence of Shah Abul Latif Bhittai’s Work

Born in 1689 in Hala, Sindh, Shah Latif’s poetry explores themes of love, divine connection, and the human condition. His verses often draw on regional folklore and Islamic mysticism, making them both rooted in local culture and resonant with universal human experiences. The emotional depth and spiritual insights in his poetry have inspired scholars and literary figures worldwide.

Global Publications about Shah Abul Latif Bhittai

Pakistan

In Pakistan, numerous editions of Shah Jo Risalo have been published, accompanied by scholarly analyses and commentaries. These publications aim to preserve his legacy and introduce his work to younger generations. Various Urdu and Sindhi translations highlight the oral tradition of storytelling that Shah Latif espoused. Notable Pakistani authors and scholars, such as Muhammad Dero and Bhittai’s biographers, continue to explore his life and philosophy.

India

In India, particularly in the Sindhi diaspora, Shah Latif’s work has been widely celebrated. His poetry has been translated into Hindi and Urdu, often accompanied by commentaries that contextualize his themes for contemporary readers. Events and literary gatherings often feature discussions on his influence on the mystic traditions of India, showcasing his relevance across cultural boundaries.

United States and Europe

In the United States and various European countries, scholars have researched and published works on Shah Latif, often within the broader discussion of Sufism and its literary traditions. Academic publications analyze his contributions to mystic poetry, drawing parallels between his work and European Romantic poets. For instance, books like “Shah Abdul Latif Bhitai: A Sufi Poetic Vision” delve into his poetic style and themes, offering English-speaking audiences insights into his profound philosophy.

Middle East

In the Middle Eastern region, Shah Latif’s poetry has found resonance due to its Islamic themes and Sufi messages. Publications showcasing mystical poetry often include translations of his verses, contributing to intercultural dialogues about spirituality and literary expression.

Translations and Adaptations

Translating Shah Latif’s work has been a challenging but rewarding endeavor. The lyrical quality of his poetry, which often relies on the musicality of the Sindhi language, poses difficulties in translation. However, several dedicated translators have taken on this challenge, producing works that aim to capture both the essence and depth of his themes. Noteworthy translations include the collaborative efforts of researchers and poets who strive to adapt his verses into English, Punjabi, and other languages.

Bhittai’s work has inspired many scholars and translators worldwide. Here’s a list of some of the books about him and his poetry that have been published in different countries:

Pakistan

Shah Abdul Latif Bhittai: His Life and Poetry – A detailed exploration of his life and works with scholarly insights into his poetic themes.

Sufi Poetry of Shah Abdul Latif Bhittai – A compilation of his poems, often translated into Urdu and English.

India

Shah Abdul Latif Bhittai: The Poet of Sindh – This book focuses on his poetic contributions and their significance in the broader context of Indian literature.

Latif’s Letters – A collection of writings and reflections on Bhittai’s influence on various spiritual and artistic movements.

United States

Shah Abdul Latif Bhittai: Translation and Interpretation – A collection of translations with contextual analysis of his poetry, exploring themes of love and spirituality.

Songs of the Spirit – Featuring translations of some of Bhittai’s most famous verses, along with commentary on his life.

United Kingdom

Whispers of the Heart: The Poetry of Shah Abdul Latif Bhittai – An anthology of his poetry along with essays that delve into his mystical philosophy and literary contributions.

Roots of Sufism: Shah Abdul Latif Bhittai and His Legacy – A critical review of Bhittai’s impact on Sufism and his enduring influence in contemporary spiritual discourse.

Canada

The Heart of Sindh: Selected Poems of Shah Abdul Latif Bhittai – A bilingual edition with poems in Sindhi and English, aimed at introducing his work to a broader audience.

Beyond Borders: Shah Abdul Latif Bhittai and His Mystical Vision – A scholarly work analyzing the universal themes present in his poetry.

Australia

Luminous Verses: The Sufi Poetry of Shah Abdul Latif Bhittai – An engaging interpretation of his poems for readers unfamiliar with Sufi literature.

Echoes of the Soul: Celebrating Shah Abdul Latif Bhittai – This book discusses the cultural and spiritual context of Bhittai’s work.

These titles reflect a small fraction of the international interest in Shah Abdul Latif Bhittai’s poetry and philosophy.

Cultural Impact and Legacy

The global interest in Shah Abul Latif Bhittai is not merely academic; it reflects a broader cultural appreciation for Sufi literature as a vehicle for understanding love, spirituality, and the human experience. His poetry has inspired countless artists, musicians, and poets around the world. Festivals celebrating his life and work, such as the Bhittai Mela in Sindh, attract participants from various cultures, emphasizing the enduring legacy of his message.

Conclusion

Shah Abul Latif Bhittai remains a beacon of spiritual wisdom and artistic expression. As his poetry continues to be published and celebrated in diverse contexts worldwide, it serves as a reminder of the power of words to transcend cultural boundaries and touch the hearts of people from all walks of life. His legacy thrives through the translations, scholarly works, and artistic adaptations that keep his spirit alive, inviting new generations to explore the depths of Sufi thought and the beauty of Sindhi culture.

(AI-Generated Article published on experimental basis)

Read: American Scholar Dedicates His Ph.D. to Shah Abdul Latif Bhittai

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Read: Bhittai in India

Poetry: The Silent Journey

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Sailing on a boat, through a stormy sea

We distinguish the gaze following us from the shore

Frightened of the fate that pushes us toward the wild waves, swollen with blood…

Agron Shele, an eminent poet, novelist and short story writer from Albania, currently based in Belgium, shares his poetry

Agron Shele-Albania-Sindh CourierAgron Shele, born in Albania, is the author of the literary works including poetry books, novels and short stories. He has published 19 books, 13 anthologies and a serial of magazines and newspapers in Albanian and other languages. He is President of the International Poetical Galaxy “Atunis” and coordinator of International Atunis Galaxy Anthology. He is winner of international literary prizes. He is published in many newspapers, national and international magazines. He currently resides in Belgium.

il_fullxfull.5678503403_21ngThe Silent Journey

Sailing on a boat, through a stormy sea

We distinguish the gaze following us from the shore

Frightened of the fate that pushes us toward the wild waves, swollen with blood

Down to the perturbed centuries

To the strange roots holding us in stasis

Rotating around the satellite that extinguishes in the air

To the moment of abyss that separate life from death

Of the lost illusion.

Again we wonder, trying to understand

The attempt in half dreams

On the wrinkled waves of tomorrow

Under the mane of a horse that runs in a gust of wind,

Through the nostrils of air

It is halted by the tether that pulls it

The footprints of the half of gallop are left

On the bank where the sea foam sleeps

And the Circes eyes are dissolute

Run, liberated from this rising like a mirage

Breath and shape of this hectic darkness

Like an everlasting song of this echo that attracts

Our sorrow

The finish line

Walking with youthful steps

And the grey aging through snowfall.

***

Albania-SunsetIn my secrecies

In my secrecies

Everything flows like a tumultuous river

Downpour of autumn rains

Sliding and crushing

And then a white wave

That resembles the rippling of a divine beauty

The muse’s nickering with curls flying to wind

Wet from the tears of clouds

And ripped, sky on the yellow carpet of the season.

In my secrecies

In everyday chaos the curtains of the soul are raised

The turbid waters dance

Like a belch disturbing the silent scenery

In the last instance of purity

Arrives to wake up the moment of solitude

And gone, to the shores without mercy.

In my secrecies there is a world

There is a color too

The color of the sunset behind the skylines

The color of birds forgotten in migration..

***  

Albania-sunset-1080x675Gazing onto the sea

Looking deeply into the sea,

As the sun sets too slowly,

Traces of time linger in my heart,

Lost in the dusk.

They were standing into the sand

Where the ocean’s sound

Brings back the melancholy of old love.

Taking a moment

In the late evening,

Twisted by nostalgia,

The deeper it flows through my veins,

The stronger is my desire to see

The dance of mermaids

In the blue depths.

I keep gazing into the sea.

Waves kiss the shore,

Giving divine embraces.

Eternal peace settles within me,

Accompanied by the requiem

of seagulls’ cries.

Until meteors ignite the night,

Setting it ablaze.

(Translated by Merita Paparisto)

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Coordinated by Angela Kosta Executive Director of MIRIADE Magazine, Academic, journalist, writer, poet, essayist, literary critic, editor, translator, promoter

Pakistani-Iranian top diplomats reject Trump’s Gaza plan

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Foreign ministers discuss Mideast situation with focus on Gaza

Aamir Latif 

KARACHI, Sindh, Pakistan

Top diplomats from Pakistan and Iran discussed the situation in the Middle East on Sunday with a focus on the Gaza Strip, rejecting US President Donald Trump’s proposal to displace Palestinians as “troubling” and “unjust,” according to a statement from Islamabad’s Foreign Ministry.

Pakistan’s Foreign Minister Ishaq Dar held a telephone conversation with his Iranian counterpart, Seyyed Abbas Araghchi, to discuss the plight of Palestinians in Gaza. Commenting on Trump’s proposal, Dar, who holds the portfolio of the deputy prime minister, emphasized that Palestinian land belongs to the Palestinian people and the only viable and just option is a two-state solution, in accordance with UN Security Council resolutions.

“Pakistan shall continue to support the establishment of a sovereign, independent, and contiguous Palestinian state based on pre-1967 borders, with Al-Quds Al-Sharif (Jerusalem) as its capital,” he said.

Dar also conveyed Pakistan’s support for convening an extraordinary Organization of Islamic Cooperation meeting of foreign ministers to deliberate the issue.

A ceasefire took effect on Jan. 19 in Gaza, halting Israel’s genocidal war, which has killed more than 47,500 Palestinians, most of them women and children, and left the enclave in ruins.

The International Criminal Court issued arrest warrants in November for Israeli Prime Minister Benjamin Netanyahu and his former Defense Minister Yoav Gallant for war crimes and crimes against humanity in Gaza.

Israel also faces a genocide case at the International Court of Justice for its war on the enclave.

Read: Egypt to host emergency Arab summit to discuss Palestinian developments

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Aamir Latif is a Karachi-based senior journalist. He represents Anadolu, a Turkish news agency.

Courtesy: Anadolu Agency (Posted on 09.02.2025)

Egypt to host emergency Arab summit to discuss Palestinian developments

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The emergency Arab summit will be held on 27 February to discuss what the Egypt described as “serious” developments for Palestinians cause

Abu Dhabi

Egypt will host an emergency Arab summit on 27 February to discuss what it described as “serious” developments for Palestinians cause, the Egyptian foreign ministry said on Sunday.

The move comes after high-level consultations with Arab leaders, including the State of Palestinian, which requested the meeting, according to the statement.

The decision was taken in coordination with Bahrain, the current president of the Arab Summit, and the General Secretariat of the League of Arab States, the foreign ministry noted.

Published under the International Cooperation Protocol with Middle East Business, Abu Dhabi

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Read: No Propaganda on Earth Can Hide the Wound that is Palestine: Arundhati Roy

The Human Cost of Climate Change in Pakistan

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Climate change is a significant driver of migration in Pakistan. Disasters like floods, droughts, and landslides force people to leave their homes in search of safety, and livelihood opportunities

  • Day by day, Indus River Delta is shrinking: Due to rising sea levels and reduced water flow, and the coastal communities in districts like Thatta and Badin are losing their agricultural land, leading to migration toward inland cities

By Kashif Rehman | Khyber Pakhtunkhaw

Climate change is one of the most existing challenges of the 21st century, and everyone is concerned about how to tackle it effectively. As one of the world’s red zone countries, Pakistan acutely feels its diverse impacts. Characterized by diverse landscapes ranging from arid regions and deserts to irrigated areas and lush green valleys, Pakistan is highly at risk from the adverse effects of climate change. These effects—including rising temperatures, heat waves, frequent floods, droughts, other environmental impacts, erratic weather patterns, and the increasing frequency of natural disasters—are not only environmental concerns but also contribute to socioeconomic and political issues such as migration and conflicts.

We have more local strategies and methods through which we can easily deal with such impacts through our folk wisdom dealing. Pakistan comes among the top ten countries most affected by climate change, despite contributing less than 1% of global greenhouse gas emissions. The country faces rising temperatures, glacial melt in the northern regions, erratic monsoon patterns, and prolonged droughts in its southern parts. These phenomena are having dire consequences for agriculture, water resources, and biodiversity, thereby impacting millions of livelihoods.

Gamma-27The 2022 floods, which submerged one-third of the country and displaced over 33 million people, serve as a stark reminder of the catastrophic impact of climate change. In the long term, such climate-induced events exacerbate poverty, reduce access to essential resources, and create new vulnerabilities for already marginalized communities.

Climate change is a significant driver of migration in Pakistan. Disasters like floods, droughts, and landslides force people to leave their homes in search of safety, livelihood opportunities, and better living conditions. Rural communities, dependent on agriculture and livestock, are particularly at risk. When crops fail or water resources dwindle, these populations are compelled to migrate to urban areas, leading to unplanned urbanization.

Urban centers like Karachi, Lahore, and Islamabad are struggling to accommodate the influx of climate migrants. The lack of adequate infrastructure, housing, and basic services in these cities results in the proliferation of informal settlements or slums, where residents face poor living conditions and limited access to education and healthcare.

The mass movement of people due to climate change has created social, economic, and political tensions in Pakistan. Competition for limited resources, such as water, food, and jobs, often leads to conflicts between migrants and host communities. The strain on urban infrastructure exacerbates inequalities, fostering resentment among local populations.

The 2022 Sindh and Balochistan Floods caused many damages. The catastrophic floods displaced millions, particularly in Dadu, Larkana, and Jacobabad, leading to mass internal migration and exacerbating urban housing crises.

As Glacial Melt in Gilgit-Baltistan, this accelerated glacial melting has resulted in unpredictable floods and landslides, displacing mountain communities and pushing them towards the plains.

Thatta-Indus
Indus River – File Photo

Day by day, Indus River Delta is shrinking: Due to rising sea levels and reduced water flow, and the coastal communities in districts like Thatta and Badin are losing their agricultural land, leading to migration toward inland cities.

In rural areas, disputes over diminishing water resources have led to tribal and inter-community clashes. These conflicts are particularly pronounced in regions like Sindh and Balochistan, where water scarcity is a persistent issue. The lack of comprehensive policies to address climate-induced migration often leaves affected populations vulnerable and further fuels tensions.

Addressing the nexus of climate change, migration, and conflicts in Pakistan requires a multi-faceted approach. First and foremost, the government must prioritize climate adaptation and mitigation strategies. Investing in resilient infrastructure, sustainable water management, and early warning systems for disasters can significantly reduce the vulnerability of communities.

Second, policies focusing on equitable resource distribution and urban planning must be implemented to accommodate climate migrants without exacerbating social tensions. Inclusive governance, which involves the participation of migrants and host communities, is crucial for designing effective interventions.

Third, international support and collaboration are essential to strengthen Pakistan’s capacity to combat climate change. Developed nations must fulfill their commitments to provide financial and technical assistance to countries like Pakistan, which bear the brunt of a crisis they did not create.

Lastly, raising awareness about the impacts of climate change and fostering a culture of environmental responsibility can empower communities to adopt sustainable practices and advocate for policy reforms.

delta
Indus River Delta area

The intersection of climate change, migration, and conflict poses a significant threat to Pakistan’s stability and development. While the challenges are immense, proactive measures, both at the national and international levels, can help mitigate these risks. By prioritizing climate resilience, addressing the root causes of migration, and promoting social cohesion, Pakistan can navigate these complex challenges and pave the way for a sustainable future.

Addressing climate-induced migration in Pakistan requires a proactive and multi-dimensional approach. Beyond immediate relief efforts, long-term sustainable development policies must be implemented to enhance resilience among vulnerable communities. Strengthening climate governance, investing in green infrastructure, and promoting climate-smart agriculture can help mitigate migration pressures. Additionally, managing regional and international cooperation is crucial in securing resources and expertise to combat climate change’s effects effectively. Public awareness campaigns and grassroots-level engagement can also play a pivotal role in equipping communities with adaptive strategies. Pakistan must take bold steps to turn this crisis into an opportunity for sustainable development and resilience-building, ensuring a future where climate change does not dictate the fate of its people.

Read: Climate Change and its Impact on Gender in Rural areas of Sindh

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Kashif Rehman-Sindh CourierKashif Rehman, based in Khyber Pakhtunkhwa, Pakistan, has over 20 years of experience in development programs and humanitarian response. His expertise includes climate change adaptation, community mobilization, and gender mainstreaming. He currently serves as a Technical Advisor for Climate Change at GIZ. He can be reached at zahoor.kashif@gmail.com

The Return Journey – Mystic Poetry from India

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The return journey began as soon as it blasted in.

What I gained at my birth,

Went on dwindling as days passed…

A Poem by Dr. Jernail S. Anand

THE RETURN JOURNEY

The idea of the journey was mine

For some years,

I was riding the crest and then,

Some years were taken

To de-crest it when the decline set in.

The only mistake I made was not to realize

That there is no journey

Which is not a return journey.

From a center, we are thrown apart,

And then, the rope of time keeps pulling as back.

For a ship which leaves the shore

What lies beyond the destination?

A journey back to the shore or origin.

It cannot simply go on and on.

The return journey began as soon as it blasted in.

What I gained at my birth,

Went on dwindling as days passed,

Every day, like a Marlin, took off a big chunk

Of my flesh, and at last, I found myself

Reduced to a skeleton.

Was this the journey?

From a skeleton to a skeleton?

In between,

Filled with a few adventures

Over which I had scant control?

As an awakened soul,

I preferred to take some acts over my head too.

I thought it was not good to always accused gods.

I was using my brain,

And I was responsible for my deeds.

God smiled at my decision

To take him off the hook.

Since then, we are working at tandem.

He has drawn a pattern for me

Within which I have to move.

The uneducated mass often know

How to please gods.

They say, It is the will of god.

Milton too tried to appease gods

When he tried to justify the ways of god to men.

I try to justify the ways of men to gods

It does not hurt god

Rather He feels happy to see his son

Standing at his own feet,

And working with responsibility.

I am an eternal journeyman.

Always driving back to the point of origin.

And on the way, encountering

A hundred adventures making the journey

Worth being given a chance.

***

DREAM

Whose dream are the clouds?

And whose dream is this water?

Whose dream are you

Oh if you can realize!

How thirsty are deserts!

That is why

They crave for water

And as they crave for water,

I crave for you, deserted as I lie.

The night dreams of stars

To cover up its darkness

And a flower

Dreams, of butter flies

To prove, it has nectar.

Look at these wounds.

No one else could cut so deep

And yet cause no pain

I see your face in these cuts

And wish they never heal.

You who have left me,

Are left with no power on these cuts

Which keep their baby mouths open

Who tell me “She loved thee

From eternity to eternity.”

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Jernail-Singh-Sindh CourierDr. Jernail Singh Anand, based in Chandigarh, is an Indian poet and scholar credited with 170 plus books of English literature, philosophy and spirituality. He won great Serbian Award Charter of Morava and his name adorns the Poets’ Rock in Serbia. He was honored with Seneca Award LAUDIS CHARTA by Academy of Arts & Philosophical Sciences, Bari, Italy 2024. He is Founder President of the International Academy of Ethics and conferred Doctor of Philosophy (Honoris Causa) by University of Engineering & Management, (UEM) Jaipur. Email anandjs55@yahoo.com 

Read: Of Passion and Compassion – Mystic Poetry from India

Sacred Spaces in Shikarpur City of Sindh

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Sakhi Sajal Sher Darbar of Shikarpur and the legacy of Jhulelal

Zulfiqar Ali Kalhoro

Shikarpur city is home to several historical temples and shrines. One prominent darbar is that of Sakhi Sajal Sher, located in the city’s Old Piri area. This darbar, believed to be around 300 years old, was founded by Sajal Sher, a devoted follower of Jhulelal. Jhulelal, whose shrine is situated in Uderolal near Tando Adam town in the Sanghar district, is also known by various other names, including Lal Sain, Uderolal, Amar Lal, Darya Pir, Darya Shah, Khawja Khizr, Zinda Pir and Shaikh Tahir.

According to Sham Lal, the son of Khanchand, a devotee of Jhulelal and a resident of Shikarpur’s Sukpul locality, Sakhi Sajal Sher had three brothers – Bagga Sher, Sami Sher, and Bula (or Bhola) Sher – who also established darbars in different localities of Shikarpur. Bagga Sher Darbar was located in Lulan jo Parro, Bula Sher Darbar was in Kat Madi and Sami Sher Darbar is situated in Juma Khan Madi.

1273244_3987973_tns-09_tns
Guru Granth Sahib in Sakhi Sajal Sher Darbar in Shikarpur. — Photos by the author

Currently only Sajal Sher Darbar and Bula Sher Darbar are operational and continue to be frequently visited by devotees.

There is no historical evidence to confirm that the three were actual brothers; it is more likely that they shared the same faith and devotion to Jhulelal. Initially, they established an Akhand Jyot of Jhulelal (a perpetual lamp dedicated to Jhulelal) at their respective locations in Shikarpur. Over time, these devotional spaces evolved into more elaborate religious sites. This transformation occurred as these sites were expanded and gained the status of darbars. Following independence, Sami Sher Darbar and Bagga Sher Darbar declined in popularity and are now non-functional.

I have visited the Sakhi Sajal Sher Darbar four times: first in 2001 and later in 2007, 2015, and 2021. During these visits, I learned from followers of Jhulelal associated with the Sakhi Sajal Sher Darbar that it was initially a simple structure made of unbaked bricks. Later, it was rebuilt using burnt bricks, some of which bore the year 1823. This detail came to light when the western wall of the darbar was demolished for expansion in recent years.

1273244_3293526_tns-07_tns
Jyot and image of Jhulelal.

Sakhi Sajal Sher owned the land where the darbar was built. The site was originally known as Sajal Jo Bagh (Sajal’s Garden). Today, this sacred space is regularly visited by devotees of Jhulelal, who perform their daily rituals there. On special occasions, the darbar becomes crowded with devotees celebrating various festivals dedicated to Jhulelal.

As one enters the darbar, one notices rooms built for pilgrims. In a corner, there are hand-crafted water jars (mat) from which devotees and visitors drink water. Above these water jars is a poster of Jhulelal. In this poster, he is depicted seated on his mount, the palla fish, holding a sacred book in his hands. In the background, a temple overlooking the Indus River is shown.

Moving further into the darbar, one comes across a well called Lal Sain Jo Khooh (the well of Lal Sain/ Jhulelal), located at the centre of the darbar. It is believed to have been built by Sajal Sher and later renovated by other devotees who managed the site. During renovations, walls were built around the well and sealed with a door to ensure the safety of devotees and visitors, particularly during crowded special occasions. The door can be opened during the Behrano Sahib ritual or upon request by devotees or visitors who wish to view the well from above.

The walls surrounding the well feature posters of Jhulelal, depicting him standing on a lotus flower with his mount, a fish, behind him. Traditionally, Jhulelal’s iconography portrays him seated on a palla fish while holding a sacred book. However, in recent years, his iconography has evolved. He is now sometimes depicted standing on a lotus flower supported by four or five fish, holding ropes to control them.

In 2007, I saw a poster of Jhulelal riding a horse and wielding a sword, with devotees gathered in front of him. In the background, the waters of the Indus River and a temple were visible. The poster portrayed him as a saviour responding to his devotees’ call, protecting them from Mirkh Shah’s attempts at forced conversion. According to legend, Mirkh Shah, the ruler of Thatta, was forcibly converting Hindus. Upon hearing of this, Jhulelal set out to save his devotees. In one version of the story, he rides out on a horse, and in another, he sits on a palla fish and travels on the waters of the Indus, earning him the name Jhulelal.

Popular iconographies often show him riding a horse and wielding a sword, challenging the despotic rule of Mirkh Shah. However, Mirkh Shah is an imaginary figure and does not appear in the historical list of rulers of Thatta in the Thirteenth to the Eighteenth Centuries.

During my later visits, I did not see the poster of Jhulelal on a horse wielding a sword at the Sakhi Sajal Sher Darbar. Perhaps it had worn out over time.

From the well, one can proceed to the room where Jhulelal’s Akhand Jyot is located. This room features two Akhand Jyots of Jhulelal, housed in a domed structure and a niche. Between the two Jyots is an image of Jhulelal displayed inside a glass enclosure. He is depicted seated on a palla fish, holding a sacred book in his hands. On either side of Jhulelal’s image are two posters of him, and beneath this central image is another poster flanked by photographs of his devotees, Mata Tilli Bai (d. 2014) and Deepa Bai, who were associated with the Jhulelal Darbar or Mol Wari Darbar in Jamshoro’s Thano Bula Khan taluka.

1273244_6877149_tns-08_tns
Image of Jhulelal in Sakhi Sajal Sher Darbar in Shikarpur.

In addition to these two Akhand Jyots of Jhulelal, there is a third Akhand Jyot (perpetual lamp) located in an underground chamber, which can be accessed via a stairway.

A separate hall in the Sakhi Sajal Sher Darbar, called Darbar Sahib, houses the Guru Granth Sahib. The Guru Granth Sahib is placed on a raised platform known as the takht (throne). Above the takhat hangs a large photo depicting Guru Nanak, the Golden Temple in Amritsar and Jhulelal. Surrounding the image of the Golden Temple are pictures of the Guru Granth Sahib and various Sikh gurus.

At the base of the takht, there is a large photo of Guru Nanak. Flanking this photo are images of Jhulelal and other Hindu saints, including Sain Vasan Shah of Rohri, Mata Tilli Bai and Deepa Bai of Mol in Thano Bula Khan. In the left corner of this hall is an image of Hanuman. The walls of the darbar are adorned with photos of Sikh Gurus, Hindu deities and saints.

The Shiv Shankar Temple is also located within the premises of the Sakhi Sajal Sher Darbar and houses an image of the lingam.

This darbar was renovated and expanded after Partition, with many affluent individuals from Shikarpur contributing financially to its restoration. Among them was Om Prakash Kesharam, who donated a piece of land for the construction of a community hall.

During the celebratory observance of various festivals, rituals and ceremonies – such as Cheti Chand, which commemorates the birth of Jhulelal and marks the beginning of the Sindhi New Year; Chaliho Sahib, a forty-day festival; Jhando Sahib; and Behrano Sahib – devotees of Jhulelal gather with profound enthusiasm and reverence at the Sakhi Sajal Sher Darbar. These occasions are marked by the chanting of prayers and hymns dedicated to Jhulelal, accompanied by the melodious sounds of music, which enhance the communal spirit of the gatherings.

Read: Shikarpur – A Home to Several Historical Tombs

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Dr Zulfiqar Ali Kalhoro - Sindh CourierThe writer is an anthropologist. He has authored 17 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar and may be contacted at zulfi04@hotmail.com

The article was first published in The News on January 19, 2025