History of Sindh Provisional (Pakistan)
Location and Area:
Pakistan consists of four provinces. Its
second largest province is known as Sindh with its capital in Karachi, which is
not only the most populous metropolis of the country, but also, a commercial
hub.
The province of Sindh has two gigantic
seaports and both are located in Karachi. The biggest international airport of
Pakistan is also situated in Karachi and is widely known as Qaid-e-Azam
International airport.
The Province of Sindh forms the lower
Indus basin and lies between 23 to 35 Degree and 28-30, north latitude and
66-42 and 71-1-degree east longitude. It is about 579 kms in length from north
to south and nearly 442 kms in its extreme breadth (281 kms average). It covers
1,40,915 square kms and is about as large as England.
Sindh is also proud of having acquired
fame as Bab-ul-Islam (Gateway to Islam in the Indo-Pakistan subcontinent). At
the time of the independence from the British occupation in August 1947, the
population of Sindh was estimated at 5.5 million. Today, after the passage of
fifty years the population of the province stands around 40 million souls, a
half of whom now live in the urban centres like Hyderabad, Sukkur, Mirpurkhas,
Tando Adam, Nawabshah, Larkana, Shikarpur, Khairpur, Badin and other smaller
towns. It is basically an agrarian province. The Indus is by far the most
important river of the province. The classical name of the river was Sindhu
(Sanskrit for an ocean) and Sindh province was created and sustained by the
river, without which it would have been a desert. Its length is about 2,880
kilometers and nearly a third of that (about 944 Kms) traverses the province.
The striking resemblance of Sindh to Egypt was noticed long before the
existence in it of a comparable great prehistoric civilization was even
suspected; the idiosyncrasy of its people when compared with Indians, is very
marked. There is an ancient saying "Just as Egypt is the gift of Nile,
Sindh is the gift of the Indus".
Owing to its prevalent aridity and the
absence of the monsoons, the climate of Sindh ranks among the hottest and is
most variable. The average temperature of the summer months is 35 degrees
centigrade and those of inter months 16. But the thermometer frequently rises
in summer to 45 and occasionally to 50.In the northern part of Sindh the
extremes of temperature are strongly marked. Jacobabad boasts of the highest
temperature yet recorded at a Pakistani meteorological station i.e.52 degrees
centigrade in June 1919. Sehwan is another hot place while Hyderabad is on the
average pleasant due to cool breeze.
Cotton, rice, wheat and sugarcane are
the main crops produced in Sindh. Rice is by far the most important crop
cultivated here. It is the only crop that can be grown in the annually inundated
lands within the delta of the Indus and a larger quantity and much finer
quality is produced in the Larkana district. In Jacobabad, Sukkur, Badin,
Thatta and Dadu, also, a great quantity of rice is cultivated. Cotton is
produced mainly in Sanghar, Nawabshah, and Hyderabad, Sugarcane is another
important crop which is chiefly grown in the Ghulam Mohammad Barrage zone in
South. Sindh is proud of its bananas and mangoes also.
The waters around Karachi are rich with
seafood and are considered to be some of the best fishing spots in the world.
Surmai, pomphret, lobsters, shrimps, sharks, dolphins, crocodiles and other
aquatic life especially Pallas exists in plenty in the sea as well as in the
sweet waters of the Indus, Manchar, Keenjhar, Haleji and other lakes.
Within the last 45 years, three
irrigation barrages have been constructed across the Indus in the province. The
command areas of the three barrages are: Sukkur barrage 3.12 million hectares,
Kotri barrage 1.12 million hectares, and Guddu barrage 1.172 million hectares.
The province of Sindh had traditionally
been rich in wildlife heritage. Its Kirthar National Park, about 70 k.m. of
North West of Karachi, is enlisted on World Heritage. Other side at Haleji Lake
and Thar area are also of paramount importance.
Though chiefly an agricultural and
pastoral province, Sindh has a reputation for textiles, pottery, leatherwork,
carpets etc. The craftsmanship of the people of Sindh began during the period
of Moenjodaro civilization. Their polished ornaments and articles of apparel
made out of muslin and wooden lacquer work have won the praise in and outside
the country.
THE BOUNDARIES:
Geographically speaking the word
"Sindh" denotes the lower half of he Indus Valley from Bhakkar down
to the sea and from the Kirthar in the west to the desert of Thar in the east.
These geographical boundaries loosely form the basis of cultural, ethnic, linguistic
and political frontiers of Sindh. Generally speaking the above-mentioned
frontiers agree with the geographical boundaries but in some cases they
over-step them. This is particularly noticeable in respect of the languages. In
the north Landha and in the east Rajhastani co-mingle with Sindhi. Ethnically
the Sindhi society has been cosmopolitan in its composition. Its ethnic groups
range from the descendants of the ancient Aryans, the Secthians, the Arabs, the
Turks, the Persians, the Rajputs and the Baluchis.
Politically speaking it is difficult to
draw exact frontiers of Sindh as they have suffered constant changes in the
course of history. However, references made by the Greeks and the Arab
historians enable one to determine with some measure of precision the frontiers
of Sindh which existed at the time when these records were written. The Greek
accounts of Alexander’s expedition show Sindh divided into several states. The
northern most was Alor, while Kachh-Gandava and the Arabi (the Purali) formed the
boundary on the west. The description of Oritoe shows Mukran as a separate
kingdom. Later Hiue Tsiang mentioned Cutch as a part of Sindh and described
Multan as part of a separate kingdom. In the reign of Chach (last half of 7
century AD) the frontiers of Sindh extended upto Kashmir.
PRESENT DAY BOUNDARIES:
Sindh is bounded on north by Baluchistan
and the Punjab, on the east by Rajisthan (India), on the south by the Runn of
Kutch and the Arabian Sea and on the West by Lasbela and Kalat districts of the
province of Baluchistan.
The
province of Sindh has been designated after the river Sindh (Indus) which
literally created it and has been also its sole means of sustenance. However,
the importance of the river and close phonetical resemblance in nomenclature
would make one consider Sindhu as the probable origin of the name of Sindh.
Later phonetical changes transformed Sindhu into Hindu in Pahlavi and into
Hoddu in Hebrew. The Greeks (who conquered Sindh in 125 BC under the command of
the Alexander the great) rendered it into Indos, hence modern Indus.
HISTORICAL
BACKGROUND
The
Indus valley civilization is the farthest visible outpost of archeology in the
abyss of prehistoric times. The areas constituting Pakistan have had a
historical individuality of their own and Sindh is the most important among
such areas. The prehistoric site of Kot Diji in Sindh has furnished information
of high significance for the reconstruction of a connected story which pushes
back the history of Pakistan by at least another 300 years, from about 2,500
BC. Evidence of a new element of pre-Harappan culture has been traced here.
When the primitive village communities in Baluchistan were still struggling
against a difficult highland environment, a highly cultured people were trying
to assert themselves at Kot Diji one of the most developed urban civilization
of the ancient world that flourished between the year 25,00 BC and 1,500 BC in
the Indus valley sites of Moenjodaro and Harappa. The people were endowed with
a high standard of art and craftsmanship and well-developed system of
quasi-pictographic writing which despite ceaseless efforts still remains
un-deciphered. The remarkable ruins of the beautifully planned Moenjodaro and
Harappa towns, the brick buildings of the common people, roads, public-baths
and the covered drainage system envisage the life of a community living happily
in an organized manner.
The
earliest authentic history of Sindh dates from the time when Alexander the
Great abandoned his scheme of conquest towards the Ganges, alarmed at the
discontent of his soldiers. He embarked a portion of the army in boats, floated
them down the Jhelum and the Chenab, and marched the remainder on the banks of
the river till he came to the Indus. There he constructed a fleet, which sailed
along the coast towards the Persian Gulf with part of his forces, under the
command of Nearchus and Ptolemy, whilst Alexander himself marched through
Southern Baluchistan and Persia to Seistan or Susa. At that time Sindh was in
the possession of the Hindus, the last of whose rulers was Raja Sahasi, whose
race, as is reported by native historians, governed the kingdom for over two
thousand years. The Persian monarchs were probably alluded to, for in the sixth
century BC Sindh was invaded by them, They defeated and slew the monarch in a
pitched battle and plundered the province and then left. Eight years after his
accession to the Persian throne, Darius I, son of Hystaspes extended his
authority as far as the Indus. This was about 513 BC.
The
Arab conquest of Sindh by Muhammad Bin Qasim in 712 AD gave the Muslims a firm
foothold on the sub-continent. The description of Hiun Tsang, a Chinese
historian, leaves no doubt that the social and economic restrictions inherent
in the caste differentiations of Hindu society had however, gradually sapped
the inner vitality of the social system and Sindh fell without much resistance
before the Muslim armies. According to Al-Idreesi, the famous city of
Al-Mansura was founded during the reign of Mansur (754-775 AD) the second
Khalifa of the Abbasid dynasty. Khalifa Harun-al-Rashid (786-809 AD) was able
to extend the frontiers of Sindh on its western side. For nearly two hundred
years since its conquest by Muhammad Bin Qasim, Sindh remained an integral part
of the Umayyad and the Abbasid caliphates. The provincial governors were
appointed directly by the central government. History has preserved a record of
some 37 of them.
The
Arab rule brought Sindh within the orbit of the Islamic civilization, Sindhi
language was developed and written in the naskh script. Education became widely
diffused and Sindhi scholars attained fame in the Muslim world. Agriculture and
commerce progressed considerably. Ruins of Mansura, the medieval Arab capital
of Sindh (11 kms south east of Shahdadpur) testify to the grandeur of the city
and the development of urban life during this period.
In the
10th century, native people replaced the Arab rule in Sindh. Samma and Soomra
dynasties ruled Sindh for long. These dynasties produced some rulers who
obtained fame due to judicious dispensation and good administration.
Sindh
was partially independent and the scene of great disorders till late in the
sixteenth century when it failed into the hands of Emperor Akbar, and for a
hundred and fifty years the chiefs paid tribute, but only as often as they were
compelled to do so, to the Emperor at Delhi. Later the Kalhora clan claiming
descent from the house of Abbas and long settled in Sindh produced religious
leaders of whom Main Adam Shah attained prominence in the 16th century. His
descendants continued to gather large following and this enabled them to
capture political power in the north western Sindh under the leadership of Mian
Nasir Muhammad. This happened in the 2nd half of the 17th century. By the turn
of that century, foundations of the Kalhora power were firmly laid in the
northern Sindh under the leadership of Mian Yar Mohammad. During the reign of
his son, Mian Noor Muhammad, lower Sindh with Thatta as its capital came under
the Kalhora administration (1150 A.H).
Under
the banner of Mir Fateh Ali Khan Talpur, the Balochis defeated the last Kalhora
ruler Mian Abdul Nabi in the battle of Halani in 1782 AD. Talpur Amirs regained
the parts of Sindh (Karachi, Khairpur, Sabzal Kot and Umar Kot) which the last
Kalhora chief had conceded to the neighboring rulers. By eliminating the
foreign interference, which had plagued the Kalhora rule, and by their
essentially democratic way of governance, the Talpurs were able to take the
people into confidence and thus achieved
Great
many things within a short period of 60 years. They built up an excellent
system of forts and outposts guarding the frontiers, extended the irrigation
system, encouraged scholarly pursuits and educational institutions, and
promoted trade and commerce internally as well as with the neighboring
countries.
The
British who came to Sindh also as traders became so powerful in rest of the
sub-continent that in 1843 Sindh lost its independence falling prey to the
British imperialistic policy. The Talpurs were defeated on the battlefields of
Miani, Dubba and Kunhera and taken prisoners. The conquerors behaved inhumanly
with the vanquished as they did with the Muslim rulers in India. Charles Napier
who commanded the troops subsequently became the first Governor of the province
of Sindh.
The
British had conquered Sindh from their bases in Bombay and Kutch and their
supporters were Hindus. Therefore, Sindh was annexed to the Bombay Presidency
in 1843 and a constant policy to subdue the Muslim majority and to lionize the
Hindu minority in Sindh was followed. Trade and commerce, Services and
education became monopolies in the hands of the minority whom with the support
of the rulers wrought havoc on Muslims. Within a few years forty percent of the
Muslim land holdings passed on to the Hindu creditors. It was after a long
struggle that the cause of Sindh was supported by the Quaid-e-Azam Mohammad Ali
Jinnah when he brought in his famous 14-points the demand of Sindh's separation
from Bombay Presidency. H.H. Sir Agh Khan, G.M. Syed, Sir Abdul Qayyum Khan
(NWFP) and many other Indian Muslim leaders also played their pivotal rule that
was why the Muslims of Sindh succeeded in getting Sindh separated from the
Bombay Presidency in 1936.
CULTURE AND LITERATURE
Sindh
is a repository of varied cultural values and has remained the seat of
civilization and meeting point of diverse cultures from times immemorial. After
Independence on August 14, 1947 with the influx of Muslims from India, its
culture has progressively assumed a new complexion. Sindh’s cultural life has
been shaped, to a large extent, by its comparative isolation in the past from
the rest of the subcontinent. A long stretch of desert to its east and a
mountainous terrain to the west served as barriers, while the Arabian Sea in
the south and the Indus in the north prevented easy access. As a result, the
people of Sindh developed their own exclusive artistic tradition. Their arts
and craft, music and literature, games and sports have retained their original
flavor. Sindh is rich in exquisite pottery, variegated glazed tiles,
lacquer-work, leather and straw products, needlework, quilts, embroidery, hand
print making and textile design. According to renowned European historian H.T.
Sorelay, Sindhis had not only contributed to literature but also to astronomy,
medicine, philosophy, dialectics and similar subjects.
Melas
(fairs) and malakharas (wrestling festivals) are popular. Falconry, horse and
camel breeding and racing are characteristic pastimes. Sindhi fishermen float
earthen pots to catch the palla fish in the Indus, bullock cart racing and
cockfighting are also typical of the province.
Genuine
love for fellow beings, large heartedness and hospitality constitute the very
spirit of Sindhi culture and it is the association of the cultural elements
that elevate it and keep aloft its banner among the contemporary cultures of
South-Asia. Having lived for centuries under the changing sway of various
dynasties i.e. the Arabs, Mughals, Arghuns, Turkhans and Soomras, Sammahs,
Kalhoras and Talpurs, Sindhi culture is a fusion of multiple culture patterns.
These splendor and enrichment are reflected in Sindhi art and architecture,
habits and customs. The old tombs and buildings in Thatta, Sehwan, Hyderabad,
Sukkur and the excavations at Bhambore, Brahmanabad and Debal bear ample
evidence in support of the above statement. These places fostered in their
environment, some of the best cultural values which were handed down to the
inhabitants of the adjoining areas. Today, these values form the very
foundation of Sindhi culture.
The
Sindhi language has pure Sanskrit basis and is closely related to the ancient
Prakrit. Its alphabet contains fifty-two letters. The Rev. Mr.G. Shirt of
Hyderabad, one of the first Sindhi scholars, considered that the language is
probably, so far as its grammatical construction is concerned, the purest
daughter of Sanskrit. It has small sprinkling of Dravidian words, and has in
later times received large accessions to its vocabulary from Arabic and
Persian. After the advent of Islam, a number of Sindhi scholars not only wrote
books in Arabic on various aspects of Islam, but also composed poetry of a high
order in that language. During the rule of Soomras and Sammas, Sindhis produced
excellent poetry, and amongst the earliest and best-known poets we find the
name of Syed Ali and Qazi Qadan both of Thatta and their younger contemporary,
Shah Abdul Karim of Bulrhi, the great-grandfather of Shah Abdul Latif Bhitai.
Qazi
Qadan (870-985 A.H.) introduced Philosophy into Sindhi poetry. He has in his
poetry laid great emphasis on purity of mind and the study of the self. In one
of his verses he says, "Even if you master thoroughly the great Arabic
works Qudoori and Kafia you will only be like an ant sitting within a well in a
limited environment knowing nothing of the world outside".
Then
comes Shah Abdul Karim of Bulrhi. In 98 couplets he has explained the
intricacies of human philosophy. In one of his couplets, he says "The best
way of Living in the world is to give your heart to the beloved and be bodily
connected with fellow human beings".
Shah
Latif and his contemporaries, Shah Inayat, Muhammad Moeen Thattvi lsso Mian and
Misri Shah, were also pioneers in the field of the well-known Sindhi Kafi
Lyric. Others who contributed to kafi were Qasim, Hyder Shah, Fazil Shah, Pir
Mohammad Ashraf, Assooran and Qaleech Beg. Misri Shah is considered to be the
undisputed monarch in the domain of Kafi. The term Kafi was originally taken
from Shah Abdul Latif's waie, which correspond to Ghazal. Sachal Sarmast added
glory to Kafi in his lyrics.
POETRY
After
the advent of Islam, a number of Sindhi scholars not only wrote books in Arabic
on various aspects of Islam, but also composed poetry of high order in that
languages. It is presumed that these scholars also wrote in their own language.
During the rule of Sumras and Sammas, Sindhis produces excellent poetry, and
amongst the earliest and best-known poets, we find the name of Syed Ali and
Qazi Qadan both of Thatta and their younger contemporary, Shah Abdul Karim of
Bulrhi, the great-grand father of Shah Abul Latif Bhitai.
Long
before the British rule, under the influence of Persian poetry, the Sindhi
poets borrowed many ideas from Persian poets. There were, however, some poets
such as Mohammad Qasim, Murtaza Thattavi, Gul Mohammad Gul, Syed Gada, Hafiz
Hamid, Mir Abdul Hussain Sangi, Zaman Shash and others who, in spite of having
adopted Persian forms, derived their inspiration from the classical Sindhi
poets. Theirs works have, therefore been popular among the masses, as well as
people of more sophisticated tastes. Others, who continued to compose in
indigenous styles, using the Sindhi language in its purest from, include Misree
Shah, Mahdi Shah, and Hafiz Shah. Sahibdion Shah, Wali Mohammad Leghari and
Hammal Faqir.
Qazi
Qadan (870-985 A.H.) of Sehwan was the Sindhi poet who introduced philosophy
and mysticism into Sindhi poetry. He has in his poetry laid prate emphasis on
purity of mind and the study of self. In one of his verses he says: " Even
if you master thoroughly the great Arabic works Qudoor and Qafa you will only
be like an ant sitting within a well in a limited environment, knowing nothing
of the world outside.
Kafi
the Shah and his contemporaries, Shah Inayat, Muhammad Moeen Thattvi, Isso Mian
and Misri Shah, were also pioneers in the field of the well-known Sindhi Kafi
Lyric. Others who contribute to Kafi were Qasim, Hyder Shah, Fazil Shah, Pir
Mohammad Ashraf, Assooram and Qaleech Beg. Misri Shah is considered to the
undisputed monarch in the domain of Kafi. The term Kafi was originally taken
from Shah Abdul Latif's waie, which corresponds to ghazal. Sachal added glory
to kafi in his lyrics. After Khalifo Gul Mohammad a host Sindhi poets
contributed to the development of the ghazal. The following poets deserve
special mention: Qasim Shamsuddin Bulbul, Mir Abdul Hussain Saangi, Bewas
Lekhraj Kishanchand Aziz, Zia Fani, Farid, Fakir Abdul Rahim of Groroh and
Hafiz Mohammad Hayat.
Humour
Shamsuddin Bulbul was the first poet to introduce humor in Sindhi poetry. He
can very well be compared to Akbar Allahabadi.
In
this field Mohammad Hashim Mukhlis and more particularly Mirza Qaleech Beg, the
father of modern Sindhi poetry and prose have left an indelible mark. The latter’s
humor is much more polished and constructive. " Saudai Khan" is a
modest collection of his poetry dealing wit the experiences of life and the
ravages of time. The book is in two volumes, and each column consists of homage
paid to his ancestors and guide. He composed only 14 ghazals in Urdu.
SHAH ABDUL LATIF BHITAI
Shah
Abdul Latif Bhitai (1689-1752) perfected Sindhi poetry both in from and in
content and is reckoned as the peerless master of Sindhi verses. The most
salient feature of his poetry is Sufism, which he had presented with dexterity
in his famous work, Shah Jo Risalo. The main characteristics of Shah Leif's
poetry is that it is a ‘remarkable record of God-intoxicated man’s longing to
rise above his level of life in order to meet his Maker". He had a command
to express and interpret the joys and sorrows, hopes and aspirations of the
people of Sindh. Shah Latif's poetry depicts nature and its manifestations in a
most vivid and vivacious manner. He had composed beautiful verses on the river
Indus, the shining surface of lakes and the barren ranges of hills. He had also
versified on the behavior of the sea and the boats and boatsmen living on the
shore of the sea. He was the most prolific writer and poet of his age. His
poetry is deeply rooted in the soil of Sindh, yet it has a universal appeal.
So
great is the impact of his immortal work on Sindhi literature that one hears
its distinct echo in all the poetry produced by later generations. From the
time of shah Latif to the British conquest of Sindh, there were a large number
of Sindhi poets, such as Mohammad Zaman of Luwar, Abdul Grohari, Sachal
Sarmast, Bedil, Bekas, Sami, Pir Ali Gohar Asghar (Pir Pagaro), Roohal Faqir,
Pir Asghar Ali, Pir Ghulam Shah Rashidi and Sabit Ali Shah Sabit, whose works a
still to be found. During the days of the Sumras, the Sammas and later on
during the Kalhora and the Talpur period, Sindh was the court languag.
Sachal
Sarmast (Abdul Wahab) is another Sufi poet of distinction who composed verses
on philosophy and Sufism. He was at home in a number of languages and composed
poetical pieces in Arabic, Sindhi, Saraiki or Multani, Hindi, Punjabi, Urdu and
Persian. His poetry is replete with Divine Love. It is on Monotheism, the
Glorious Quran and the Sunnah of the Prophet Mohammad (Peace Be Upon him). He
also composed poems of high order in Urdu and Persian. The great Sufi
poets-Attar, Jami and Roomi influenced him.
Hiis
Sindhi poetry encompasses a wide range of subjects and possesses its own
individuality. He perfected a great deal of old style i.e. Abyat and Dohas
greatly in vogue before hi, While Shah Latif enhanced the standard of Sindhi to
the highest level of excellence in style, diction and subject matter, Sachal
Sarmast took the lead in raising the standard and level of kafi, ghazal and
marsia in /Sindhi poetry. Unlike Shah Latif, whose compositions are woven
around local and folk themes, Sachal has touched on all Great Sufi saints,
fountains of knowledge and learning, besides the most popular folktales of the
Indus valley. The images, similes, metaphors and allegories employed by Sachal
give him a prominent place in Sindhi literature after Shah Latif.
It was
in the British period that really good prose began to be produced. Syed Miran
Mohammad Shah-I of Tikhar, Diwan Kewal Ram, Ghulam Hussain and Akhund
Latifullah are among the early prose writers. But Shamsul Ulema Mirza Qaleech
Beg can rightly be called the father of modern Sindhi prose. He is said to have
written or translated from other languages about 400 books of poetry, novel
short stories, essays etc.
"Diwan-e-Qaleech"
is a collection in alphabetical order of his poetry in Sindhi. In contains
about 433 verses. Another work of importance is his translation of
Rubaiyat-e-Omar Khayyam in which he has followed the same meter as employed in
the original Persian work. This translation has filled an important gap in
Sindhi literature.
Music
the patronage of music in Sindh started wit the advent of Muslims. In 72AD;
when the famous Arab General Muhammad Bin Qasim was engaged in his conquest of
Sindh, the Sammas of Central Sindh gave him a rousing reception. Headed by
musicians, playing the Dhol-and-Shahnai, "Orchestra", and skilled
dancers giving their performances, they came to greet Muhammad Bin Qasim, who
echoed the whole show. The grandeur of the musical performance and the big
crowd impressed a lieutenant of Muhammad to such an extent that he suggested to
the General that their army should pray to God that such a powerful tribe had
been subjugated so easily. Muhammad who had a good sense of humor". The
Dhol-and-Shahnai performance whish has been the traditional "
Orchestra" of Sindh, before and since 8th century AD. Is most popular
throughout the province even today.
Interest
in the classical ‘Hindustani’ as well as the indigenous music in Sindh reached
its height in 16th century during the reign of the Turkhan rulers, Mirza Jani
Beg and his son Mirza Ghazi Beg. Both the father and the son were great patrons
of poets like the famous Talib Amuli and others, and of numerous musicians who
invented new musical forms, naghams, and a variety of tunes. Both the rulers
were accomplished musicians themselves. Their capital Thatta was the
rendezvous.
SINDH THROUGH THE CURRENT
CENTURY.
Before
the World War II when the grip of the British colonial rulers was still very
strong and there were hardly any signs that the foreign occupants will leave
the Indian sub-continent, it was the Sindhi leadership which rose against the
imperialists and launched a multi-faceted freedom movement. On the one hand Pir
Sibghatullah Shah Rashdi launched a militant revolt, called "Hur
Movement", against them and on the other a peaceful Pan-Islamist campaign
paved the way for the independence of Sindh from the yoke of the Bombay Presidency.
The people of Sindh also taook active part in Khilafat Movement and other such
movements launched by the people of the Sub-continent. In fact, certain
historians believe that the movement for the separation of Sindh laid the
foundation stone throughout the sub-continent for a greater homeland for the
Muslims of India. This campaign for the separation of Sindh succeeded in 1936
and provided impetus to the Muslim league which was again led by a democratic
statesman from Sindh widely known as Quaid-e-Azam Mohammad Ali Jinnah. It also
want to the credit of Sindh province that its Provincial Assembly first ever
resolved in favour of Pakistan. Although Jinnah could not survive long after
the inception of Pakistan, yet he strongly spelled out broader democratic and
human principles to be followed by his successors in the newly created state of
Pakistan. Although, soon after his death the reigns of the county were usurped
by the vested interests and in the coming years the people of Pakistan had to
undergo longer spells of sufferings.
Today
the province of Sindh is an amalgam of various sub-continental and
middle-eastern cultures. It was specially after the independence that millions
of Indian Muslims from the minority province migrated to Sindh and made it their
permanent home. The amalgamation of their culture into the rich Sindhi
traditions has progressively assumed a new complexion. Both the communities of
Sindhi and Urdu-Speaking inhabitants of Sindh have, during the last
half-century, shared their values and traditions, literature and Language,
entered into inter-marriages and lived in harmony for the progress of their
motherland.
