Category Archives: Writings of G.M Syed


Sindhudesh was born with the birth of Mother Earth. Our attachment with it, too, is as old and ancient as that. As the days pass into nights and the seasons change, man, observes his regime of wakefulness and sleep and register the effect of the change. Like individuals, the peoples also have their cycles of hibernation and soulfulness of life and activity. At certain times of their history, they rise and took some giant steps on the road to civilization heights, and putting a mile stone or two on the path, they slow down and then step aside to catch breath some times even slide down dangerously and wait quietly for the chance to rise and get the way again.

Sindhu Desh is the land of the people, noted for their ancient civilization and culture. They have had a remarkably magnificent past. For some period in their recent history, they hose to forget their status as a people and fell into a regret able bout of slumber, and permitted themselves to be overrun and ruled by alien peoples.

We, the present generation of the people of Sindhu Desh are the product of that hapless period of our history.

After separation of Sindhu from Bombay Presidency in India in 1936 when we found our political freedom, economic prosperity and cultural growth check mated at home, we over reacted, and largely misconceiving the situation, held the Hindu vested interests, to be responsible for it. Consequently, we chose to see the solution of the situation in the establishment of Pakistan the land of the holy (Muslim) people.

It is said, “the path to bell is paved with good intentions”. We too strove to gain Pakistan, with a view to attaining the following objectives:

  1. Establishment of separate states of the local Muslim peoples in the Muslim majority areas in the Indian sub continent, in order to provide them with full opportunities for progress and development, in accordance with the ways and traditions of their life.
  2. Promotion and establishment of mutual co operation among such separate Muslim states in order to ensure their political freedom, economic prosperity, and cultural growth. We have now expended full twenty-seven years on this experiment. We should now be in a position to appraise the performance and measure the fulfillment.

ESTABLISHMENT OF SEPARATE MUSLIM STATESMuslim rulers held their sovereignty over a large part of the Indian sub continent, for a great number of years although; almost entirely this rule was personal and tribal.

Under these ruler ships, certain classes and coteries of Muslims, almost exclusively belonging to the non Indian descent who arrived in India with or in the wake of the invading armies, established their vested interests as land owning gentry or officials in government establishments. The Maulvi, the Pir, the feudalist and the mandarins, constituting themselves as serving Muslim aristocracy and who benefited the most under these personal tribal seats of power, found their privileged position better ensured and protected in calling these establishments the Muslim States or better still, the Islamic States.

The Muslim aristocracy, thus entrenched, adopted two positions, choosing one or the other as it suited their purpose, for safe guarding their social, economic and political hegemony in India.

First, as later in the period of Mughal Imperial Rule, they would exert to preserve the vested interests by basing the State Power on semi settler foundations seeking help and support both of the Muslim and the Hindu powerful tribes. This approach, speaking in broad terms, worked, to an extent to the benefit of both the Hindu and the Muslim communities and easily won a considerable measure of popular acceptance in the sub continent. In course of time, however, this approach proved a failure. Solely because of the element of mistake, inherent in its basic formulation viz., joining religion with politics, under a patronizing show of impartiality, for purposes of States administration.

Second, on failure of the semi secular approach, the Muslim Aristocracy sought to protect and enlarge their vested interest by building exclusive Muslim domination in the affairs of State, basing all State Power on theocracy, throwing out secular politics completely out of the field. This could evidently lead to disaster, as it actually did, under the realities and in the steady awakening of political atmosphere and social and economic life in the sub continent.

The British power, armed with superiority’s gained from Industrial Revolution back at home, soon walked in, and established its thorough imperialist domination in the subcontinent. The Muslim aristocracy, left high and dry, found it self divided into two camps. One consisted of those who sought to dislodge the British and restore the Mughal rule with the support of the outside friendly Muslim powers and the local Hindu Chieftains. That move, however, failed on the fields of the war of liberation of 1857, and its leading members had to suffer terribly in the cause. The other group sought to save and maintain their privileged positions and vested interests secured by them during the Mughal days, by collaborating fully and unconditionally with the alien imperialist British Raj.

Some time later, when the British imperialists, under pressure of the rising public opinion in India and the world opinion generated under the two world wars conditions started offering political reforms to the people of India on democratic basis. This last group of the upper class Muslim Collaborators fearing injury to their class interests under democracy, first strove to protect the same by consolidating and further expanding areas of their collaboration with the British. However, on seeing the freedom movement gathering momentum and advancing irresistibly, they revised their policy, and with the help and support of their British masters, started movement for establishing sovereign independent states in the Muslim majority provinces, in an arrangement superlatively called Pakistan.

The Muslim upper classes of the Muslim majority Provinces did not apprehend any challenge to their vested interests in conditions of democratic political freedom. These and the common Muslims in those Provinces were, however incited to join the movement for Pakistan by holding out to them temporizing prospects of :

  1. Establishment of independent sovereign Muslim states in their Provinces.
  2. Introduction of a way of life in those states in full accord with the injunctions of Islam and holy traditions of the Prophet.
  3. Freedom of the Muslims of these Provinces from the real or imaginary economic domination of the non Muslims, i.e., the Hindus; and
  4. Establishment of Unity of all the Muslim Countries, with Pakistan as the hub center of the chosen brotherhood.

For the attainment of these tantalizing objectives, the Muslim vested interests in the Muslim minority Provinces invented the theory of separate nationhood of Muslims. This theory of the nation had its basis solely on considerations of religion. And although, none of the people in any Muslim Country of the world believed in any such theory, the Muslim masses of Sindh, Baluchistan, Pakhtoonistan, and Bengal were soon taken in under the lavish use of Islam’s name as an adulatory brief for it. They could not foresee the price they were to pay for the dubious privilege of being termed a nation on basis of religion. They could not realize in time the utter barrenness of the theory both in terms of any national gain or even as a leverage for attaining Islam’s power and glory in the world. They were swept completely off their feet in the exuberance of religious favor, remaining utterly oblivious of their fate as victims of the cruel hoax.

Some of us who all the time remained conscious of the national distinctness of the People of Sindh and of their significant past history, participated in the movement for Pakistan solely for the purpose of ensuring thereby political independence, economic prosperity and cultural advancement of Sindh. We remained convinced throughout of the validity of the teaching of our great political thinkers like Maulana Obaidullah Sindhi, Allama I. I. Kazi and others who considered the Sindhi people a separate nation. In spite of these convictions, if we joined hands with advocates of the religious nationality theory, who in fact clandestinely strove only to establish the Muhajir Punjabi exploitative hegemony over the Muslim majority provinces. Our sole reason for such a participation was the most unambiguously declared objective of the Pakistan movement, as defined in the 1940 Lahore Resolution of the Muslim League, to found “Independent and Sovereign States” in the Muslim majority Provinces in the sub continent. Mr. Jinnah, when questioned, soon after at his press conference in Madras as to the meaning and effect of the above words in the Pakistan Resolution, most unequivocally declared that “Punjab, for example, will be an independent and Sovereign State”

It was Khan Abdul Ghaffar Khan and his group of workers only, in the Muslim majority areas, whose even in those days, could see through the game and did not get into the trap of the “Two Nation Theory”, which the dying Muslim privilege in India was trumpeting about for salvaging its sinking fortunes in Indian life.

At the start, we here in Sindh, participated in the Pakistan movement, under the leadership of Shaikh Abdul Majid Sindhi, on the basis of the theory of separate Muslim nationhood, but soon after we ourselves could see through the class intentions of the Muslim Vested interests of the Muslim minority Provinces and those of our own exploitative Muslim elements who joined with them for the fool hardy and shortsighted purpose of gaining sole positions of power and privilege locally at the cost of their Hindu rivals. Realizing the above, we parted company and came out of the Muslim league.

Pakistan came into existence on August 14, 1947. At the inaugural session of the Constituent Assembly of Pakistan Mr. Mohammed Ali Jinnah, Pakistan’s founder and its first Governor General, made a declaration. That was timely, appropriate and the most devastating in importance in the context of the two nation theory on the basis of which the Muslim League, under his own Presidentship, fought for the partitioning of the Indian sub continent and establishment of Pakistan. This declaration of Quaid-e-Azam stands as a complete and most decisive rebuttal of the theory of nation on basis of religion, over which Pakistan was founded. Following is the ad verbatim report of the speech as officially published.

“Now if we want to make this Great State of Pakistan happy and prosperous, we should wholly and solely concentrate on the well being of the people and specially of the masses and the poor. If you will work in co-operation forgetting the past, burying the hatchet, you are bound to succeed. If you change your past and work together in a spirit that every one of you no matter to what community he belongs, no matter what relations he had with you in the past, no matter what is his color, cast or creed, is first, second and last, a citizen of this State, with equal rights, privileges and obligations, there will be no end to the progress you will make.”

“I cannot emphasize it too much. We should begin to work in that spirit and in course of time all these angularities of majority and minority communities, the Hindu community and the Muslim community, because even as regards Muslims, you have Pathan, Punjabis, Shiyas, Sunnis and so on, and among the Hindus you have Brahmins, Vashnavas, Khatris, and also Bengalis, Madrasis and so on will vanish. Indeed, if you ask me, this has been the biggest hindrance, and but for this, we should have been free peoples long ago. No power on earth can hold another nation and specially a nation 400 million souls in subjection nobody could have continued its hold on you for any length of time but for this (Applause) Therefore, we must learn a lesson from this. You are free; you are free to go to your temples, you are free to go to your mosques, or to any other place of worship in the State of Pakistan, for you may belong to any religion or caste or creed that has nothing to do with the business of the State (Hear, hear). As you know, the history shows that in England conditions some times ago were much worse than those prevailing in India today were. The Roman Catholics and the Protestants persecuted each other. Even now there are some States in existence where there are discriminations made and bars imposed against a particular class. Thank God, we are not starting in those days. We are starting in the days when there is no discrimination between one caste or creed or another. We are starting with this, fundamental principle that we are all citizens and equal citizens of One State (Loud applause). The people of England in course of time had to face the realities of the situation, had to discharge the responsibilities and burdens placed upon them by Government of their country, and they went through that fire step by step. Today you might say with justice that Roman Catholics and Protestants do not exist what exists now is that every man is a citizen, an equal citizen of Great Britain, and they are all members of the nation.”

” Now, I think we should keep that in front of us as our ideal, and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal matter of individual citizen, but in the political sense and as citizens of the State.”

The same Mr. Jinnah, on the 23rd of March 1940, at the Lahore session of All India Muslim League, said the following:

      “There is no doubt that Musalmans are to elect their representatives on the constituent Assembly through separate electorate. That is a good thing but decisions on Constitution are nevertheless to be taken by majority. Should there be difference on any issue between the minority and the majority, who will decide the point?”

“All the talk today takes place on the assumption that Musalmans are a minority. We have got so used to this that we are not able to think any other way. We have totally forgotten the fact that Musalmans are not a minority but, in every sense and from all view points they are a separate nation.”

The political argument developed, by Mr. Jinnah in his speech quoted in these extracts can exactly apply mutandis to the claim of Sindhi people to be treated as a notion and not as a minority in Pakistan.

      “The problems then in India is not of an inter communal but manifestly of international character and it must be treated as such. So long as this basic and fundamental truth is not realized, any constitution that may be built will result in disaster as will prove destructive and harmful not only to Muslims but to the British and Hindus also.”

“There is no reason why these States should be antagonistic to each other. On the other hand the rivalry and the natural desire and efforts on the part of one to dominate the social order and establish political Supremacy over the other in the government of the country will disappear. It will lead more towards natural goodwill by international pacts between them, and they can live in complete harmony. This will lead further to a friendly settlement all the more easily with regard to minorities by reciprocal arrangements and adjustments between Muslim India and Hindu India, which will far more adequately and effectively safeguard the rights and interests of Muslims and various minorities.”

“It is extremely difficult to appreciate why our Hindu friends fail to understand the real natures of Islam and Hinduism. They are not religions in the strict sense of the word, but are, in fact, quite different and distinct social orders, and it is a dream that the Hindus and Muslims can ever evolve a common nationality.”

“This misconception of one Indian nation has gone far beyond the limits and is the cause of most of our troubles and will lead India to destruction if we fail to revise our notions in time. The Hindus and Muslims belong to two different religion philosophies, social customs, and literature. They neither inter marry nor inter dine and, indeed, they belong to two different civilizations, which are based mainly on conflicting ideas and conceptions. Their outlooks on and of life are different. It is quite clear that Hindus and Muslims derive their inspiration from different sources of history. They have different epics and episodes. Very often the hero of one is a foe of the other, and likewise. Their victories and defeats overlap. To yoke together two such nations under a single State, one as a numerical minority and the other as a majority, must lead to growing discontent and final destruction of any fabric that may be so built up for the government of such a State.”

Before commenting on the contradiction involved in the two positions as revealed in Mr. Jinnah’s two speeches quoted above, it would be better to quote him from another speech of his, which he made on the 28th of September, 1939, at the Osmania University, Hyderabad Deccan. Addressing the Old Boys of the University at their annual “get together”, he said:

    “In matters of life, I am basically a realist, and have always followed pragmatic approach in politics. The terms nationality and nationalism have meant different things to different people, according to practical bearings thereof upon their given interests. Strictly speaking, I am still a nationalist. I have always stood for Hindu Muslim Unity. But that unity and understanding should be honorable and just, and not that one party should grow all powerful, while the other may not exist.”

Studying the three declarations, explicit as they are, it becomes clear that Mr. Jinnah, while advocating the separate Muslim nationality theory, remained throughout a believer in Indian Nationalism, Strictly speaking”. It was because of lack of an “honorable understanding” for settlement that, Pragmatic” or practical politician as he was, he spoke of Muslim nationhood and separate Muslim State or States in the sub continent. And when Pakistan was actually established, he without losing a moment, called upon his followers and all citizens in Pakistan “to work in cooperation forgetting the past,” told them unequivocally that you may belong to any religion or caste or creed that has nothing to do with the business of the State” that “We are all citizens and equal citizens of one State,” and that “in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal matter of individual citizen, but in the political sense and as citizens of the State.”

What was Mr. Jinnah’s actual mind in holding forth so brazenly with these contradictions? Firstly, Mr. Jinnah was never at all a principled politician. His was a pragmatic approach in affairs of life. He hesitated at least in changing his standpoints as and when it suited his purposes. Secondly, Mr. Jinnah had a very patchy and incomplete knowledge of Islam. He had no true contact with the Muslim masses either. Thirdly, he was only playing the role of an expert and efficient advocate holding and defending his brief for the waning Muslim Vested Interests of the Muslim minority, Provinces, who, while seeing their privileged position under challenge in conditions of democracy in a free India strove to provide themselves with a safe heaven in a separate country, where they would install and preserve their vested interests, and put their exploitative talents to the best and safest use.

It was for this very objective that Mr. Jinnah has changed his mind, towards nearly the fag end of his life, from being a strong Indian nationalist to a pragmatic Muslim separatist; bad worked and brought about partitioning of the sub continent; and had finally re asserted his faith on secular nationalism in place of religions nationalism as he realized that alone could ensure security, stability and well being of the new State founded by him. He thus disparaged Indian Nationalism and sponsored Muslim Nationalism only as an argument for the sake of argument, and, on gaining his point, immediately gave it up, as an argument no more needed. He was a secular nationalist to begin with and when he saw that was the only way to run a modern State, he promptly came back to it and spoke of Pakistani nationalism, he knows that no country in the world could ever accept the concept of nation on basis of religion.

Unfortunately for him, however, as he was totally wrong in his argument for his brief for Pakistan as a political concept, he was equally wrong, though in a different way, also in the argument for his brief for Pakistan as a political fact. When he addressed the inaugural session of the Constituent Assembly of Pakistan on August 11th, 1947, and adumbrated Pakistani Nationalism as theory for running Pakistan in place of Muslim Nationalism which brought it about, he was turning his blind eye to the following very pertinent facts of nature and history:

  • There was no country, nor any nation, in the Indian sub continent known to history at any stage as Pakistan or Pakistani Nation.
  • Historically, the States which had been collected together and formed into a Pakistan were each a separate homeland for a separate nation.
  • Culturally, politically and economically, too, these were the countries and nations, each being not only a distinct but also even an exclusive entity existing in its own right.
  • Considerations, which could weigh with any body for denying status of one nation or one country to India, could exactly, and even in greater weight apply to Pakistan for withholding the same status from it.
  • To begin with, Pakistan was not a country nor the peoples living in it were a nation by any modern definition of the term. They could, however be welded into one nation and one country, just as Indian sub continent too could have been so welded, through “honorable and just understanding” and settlement among different national interests living in it.

In brief, Mr. Jinnah, in his secular nationalism for Pakistan was becoming guilty of the same mistaken approach as he himself had seen castigated in the stand point of the Indian National Congress vis a vis its Indian “Nationalism”. Avery prolonged and sustained effort, on the basis of mutual understanding for living together, was needed for converging individual interests of different national entities living in Pakistan, as in Indian sub continent, into one, and for forging an impregnable and lasting unity out of them to emerge into living history as a well knit and fully viable nation.

To talk about a thing or to express an opinion on it is not a matter of much difficulty. It is an entirely different thing; however, to translate into reality what one professes to stand for. To weld divergent peoples living for thousands of years under variegated geographical conditions, into one could not, by any way, be an easy proposition. The peoples, with established homelands of theirs, joined under the new state administration, had their linguistic divergences, to start with Their national temperaments, customs and traditions and political and economic interests differed visibly. Theirs were also the conflicts in history, which turned what was good for some into the bad for others. Their differences of this kind stood petrified, in certain cases in their language expressions. The Sindhi Language in this connection, had the following citations to offer: “Oh, our beloved Sindh, thou art under the menace ever from the direction of Qandhar”; “Allow one Punjabi in, the second is bound to sneak in, and when they are two together, mind your person and your home”, “Spare the snake and kill the Punjabi Muhajir”.

Mr. Jinnah, in turn, instead of blunting the edges of conflict and soothing the sore spots among such mutually dissimilar peoples, did his worst to aggregate differences and widen the schisms among them by the following thoughtless moves of his probably the result of over estimation on his part of his powers, allowing his exuberance at earlier easy political successes to get better of his discretions:

    1. The First move of his that planted a tough and growing suspicion in the mind of the original peoples who came together in Pakistan, was the move at imposition of Urdu as the national Language on them, the language of the Muslim Vested Interests of the Muslim minority Provinces of India, a large portion of whom had already migrated into Pakistan and were jockeying for the privileged position in the country similar to the one they held back at home, thereby causing the peoples, whose mother tongues were thus being ignored, apprehensions of conditions building up for Muhajir cultural domination in their homelands.
    2. The second un-statesman like move of Mr. Jinnah, which too served as a divisive move rather than a cementing one for the peoples of Pakistan, was his effort at concentrating all power at the center and making the Central Government overwhelmingly strong, ignoring completely the rights and privileges of the original Pakistan Peoples with the exception of the people of the Punjab, who by dint of absolute majority in Wes

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Mission of Sindhudesh

Sindh’s civilization is one tot the oldest civilization in the world. As in Egypt and in Iraq, here too, a great river valley civilization took birth in ancient times. On physical plane, life evolved from amoebae to human, similarly, humans spirit has also evolved and become what it is today. The mind of human today is not what it was in its early life.

Ordinarily human is an animal. He has the same basic instincts is any animal has. Humans excellence lies on one hand in nourishing and beautifying his body to attain as much perfection in it as possible, and, to the other, in establishing unity between thought and practice and identity between individual and social urges in order to reach perfection of human spirit. From early times, the founders of different religions, philosophers and saintly individuals have tried to bring about in human affair as much approximation to the desired perfection of human spirit as possible. A drop of water is an entity in itself, but in further passage of its life, it sees itself to be part of the ocean. Similarly, human too has an individuality and in its sphere he finds himself free to develop, but on the other hand with further consciousness he realizes that he is only a part of humanity.

Just as a drop of water, however clean and sweet smelling it be, cannot retain its purity and sweet smell but acquires that tint and that, smell, which the pond carries, in which it finds itself lodged; similarly, however evolved or capable a human may be, if he lives in a society that is defective and ethically low, all his mantel or spiritual advancement and capabilities must turn out to be futile and meaningless.

That being the case, the aim which human of worth choose adopt in life is not only to equip themselves with knowledge and good moral conduct, but to enrich the society too, in which, they live, with these attributes. For reaching this basic aim of human advancement, two have been often taken in distinguishably as one from other, by the world one, through religions or ideologies the other through historical evolution. For the improvement of society, hundreds of religions rose in the world. Through the means of these religions ideologies efforts were often made to bring about social unity and progress of human. With the change 9f conditions, having proved failures on the touch stone of realities, many of these religions and ideologies, however disappeared from the field, leaving only a few imperceptible traces behind. Nevertheless a few world religions have yet survived and are still occupying the stage; the most important of which are four Hinduism, Buddhism, Christianity and Islam.

Whenever any movement or thought seeks to influence the course of history, it brings into being an organization, within the framework of which it keeps its followers and other like-minded persons bound and disciplined. The leading religions thus started functioning as organized or institutionalized religions. These religions in the beginning operated within limited areas, but gradually extended their spheres and assumed international roles and jurisdictions. For their successful operation in that capacity. It became necessary for them to exercise some sort of uniformity or regimentation both in thought and action. With the expansion of their areas of operation, however, there inevitably arose differences in points of views and practices inside them. Differences arose not only internally among the followers of each religion, butdepartures; if not differences, which initially existed among them, as one from another, aggravated, by passage of time, of conflict, fanaticism and irreconcilableness, operating in the context of vested interests. These religions lost their usefulness and efficacy for establishing unity and peace among nations of the world and for ensuring their prosperity for which they initially arose among them.

Side by side with religions working for social peace and unity, people on their governments had formed themselves into clans, tribes, and finally nations, on the basis of common territory, language, culture, customs and traditions and economic and political interest. People, who came together in such groupings, professed different faiths and religions. The basis of their unity or association was national and not religious.

Hindus, Buddhists, Christians, and Muslims no doubt continued trying to create unity among their brotherhood but since these religions had already formed roots internationally, their followers could not be limited to any single linguistic or territorial community. Inevitably differences of beliefs and religions practices and observance arose among them, and they could not help being divided into sections. The conditions and requirements of life being different from area to area and community to community even of the same religious faith and the concomitant vested interests being irreconcilable, the effort to establish unity and social compactness among people or peoples through religion did not succeed.

The countries in the Western world, who are today more educated; having seen the failure of religion as a method to unite people, gave it up, and instead resorted to nationalism as the basis for the organization of Society inside their territories There is today the world organization of nations in which each, of its member nations has the linguistic, cultural, historical, political, and economic basis for its nationhood and none of them the religious basis except for the two world anachronisms, viz. Pakistan and Israel, where effort is yet afoot to bring about national organization of the people through the use of the religious method.

Those of us who have done some study of history and have also deliberated on the futility of the policy of making religion the basis of nationhood, see no other way open before us except to struggle for unity, peace and prosperity among our people through the universally accepted principle of nationalism as the very condition of modern existence nations in the world. We are convinced that since no where in the world have peace, unity and progress of peoples en attained through religion, here in Pakistan too, the e objectives cannot be attained through this method. We have therefore resolved first to achieve our people s integration and unity as the Sindhi nation. We propose there to join in our own modest way in human s effort to attain unity, peace and human prosperity internationally. It is our firm belief that Sindhu Desh, by virtue of its past traditions has a special part to play in this mission of establishing unity, peace and prosperity of human on earth.

The world today is divided into two camps. First in the part of the Western world camp, which has a brand of culture civilization, thought, mechanism of living and a body of interests which can broadly be called its own. The other camp of the eastern world, which though much backward today has at one time in the past remained in the vanguard human civilization, and today has a brand of culture, civilization, thought, mechanism of living and a body of interests that can similarly be termed broadly as its own.

These two parts of the world today appear to be different and opposed to each other. The one has tilted more towards, spiritualism, and has visibly neglected the material good in The other has attended to the national interests rather excessively, and inspite of securing great progress in it has not been able to attain Unity and peace which in fact re the very objectives of material progress. For a long time, thinking man and woman of good will been aspiring for the union of these two parts of the world, the two civilizations as they are called. For the attainment of these great objectives, the synthesis of the Western and the Eastern thought and practice the Sindhi people! being the product of peculiar historical circumstances and traditions, could be the most highly suited instruments or agency, provided the; are free and are given the opportunity to develop and play their part in the fulfillment of their mission in history. It was here in Sindhu Desh that the followers of different religions came nearer one another on the basis of mutual acceptance. The idea of the Unity of Faiths originated and bore fruit on this soil. The people of Sindhu Desh after they win their freedom, have therefore, to fulfil the mission of bringing together the thought and civilization of the two worlds the Eastern and the Western for the common good of humanity.

Among the great traditions, which the Sindhu Desh .has received as its heritage from its part, can be counted the following: religious tolerance, national pride, love cooperative living, hospitality, nonviolence, altruism, generosity of mind and nonpartisanship or sense of justice. The world today is the warring ground of difference and contradictions, making it impossible for the Unity and peace among peoples to take rot and grow. Their clashes and conflicts stand today as obstacles in the way of human s progress and further development of human spirit in him. The world today stands faced with the following main confrontations:

1. Atheism (materialism) and Idealism (spiritualism). 


2. Democracy and Autocratic form of Government. 


3. Nationalism and Ideological Imperialism. 


4. Socialism and Capitalism. 


5. Violence and nonviolence.

We may do well to go into these issues in some detail

1. Materialism and Spiritualism

Under the philosophy of materialism, matter is accorded primacy over spirit. In its view, Spirit is only an other name of the mutual action and interaction of different elements of matter. Whenever, therefore, dynamism or self-regulative and self organizing activity in matter ends, or gets disturbed a given phase of life closes or comes to a stop. The advocates of this philosophy do not believe in the separate life or continuity of existence of spirit as a personal or objective entity. With belief in this philosophy, all the well-known religious beliefs such as life after death transmigration of souls. Divine retribution, Heaven and Hell, Teleological view of creation, existence of its creator or Sustainer i.e. the God, cease to have any meaning. The entire emphasis of the believers in this philosophy then turns to improving and entering life in this world, and reasons and experience become for them the sole means for ethical judgement.

Spiritualism or idealism on the other hand, takes the spirit or the soul to be the primary thing and the matter to be secondary thing or even nothing at all calling it image or illusion. From the point of view of the believers in this philosophy, the essence of thing is the spirit while matter constitutes only the attributes of it, spirit is eternal, having o beginning and no end, while matter is accidental, ephemeral and subject to change. All religions and essential beliefs there 6f have their bases in this philosophy.

As a substantive implication of this view of things, every person is responsible for his actions to himself and to his God, who leaves him, more or less, frees to do what he chooses on earth. As some persons were industrious, able and strong and other lazy unintelligent and weak it inevitably happens that some move up to be masters of property, money and power, while others are pushed aside as destitutes, inferiors and powerless.

Since open competitions was not only permissible but the very rule of the game under this philosophy, the class differences and vested interests arising as a result of the competition find recognition and protection under the laws and precepts of religions, which stand based on this philosophy Religions thus forbid touching beyond limits the institution of property as a whole, and with it, all the private ownership of means production, distribution and exchange. As a consequences of such a taboo, human society presents contrasting sets of phenomena such as a small number of fattened land lords on one hand and multitudes of famished landless peasantry on the other or a few persons Possessing dozens of palatial houses, factories and even many wives on one hand and shelterless, laboring, Semi-starved millions of human soul on the other. Religions forbid ending such social systems. Some of the religions treat them as products of law of natural retribution or even as the preordained conditions of human existence and hence very correct and very just not to be disturbed or interfered with at all. Religions derive their authenticity from the omniscient authority of a superhuman being, and hence, in great many things, assign only a secondary place to human reason or experience as a means in ethical judgement.

Parties or organizations, which come into being as advocate or followers of these two philosophies materialism and spiritualism assume international status, and therefore are at the best; in different, and, at the worst, hostile to the vested interests of individual nations, such as territorial, cultural, linguistic and economic interests of such nations, which these philosophies often throw over board and, sometimes even subvert for their International choices and conveniences.

These two philosophies are thus both intellectual Imperialism which, after assuming their theories, believe and program to be of universal good, seek to bring into their respective folds all peoples both by propaganda and by force, and is a part of that purpose, try to discredit and distort all social and cultural patterns possessed by those peoples as different heritages of their varied past like social customs, national manners, and language and Arts such as literature, music, etc, and where ever necessary, even color them or reshape and refurbish them so as to make them reflect their, respective ideologies. Nations and their cultures are therefore always liable td suffer at the hands of parties and organizations formed on the basis of these international or supranational ideologies Materialism and spiritualism, in their extreme shapes have a tendency to divide the people instead of uniting them not only in, the state of mutual conflict between the two, but even in their respective individuals spheres of operation. For the resolution of this basic discord in human s intellectual social life, the Sindhi thought has a way to offer. From the agreed view point of Monism (Unitism) of Islamic mysticism and Vedanta of the Hindu thought which hasadvaita or absolute non-duality as its basic elements of belief, the Sindhi mind does not consider the two philosophies as conflicting or contradictory. On the contrary, takes them as representing the two sides of the same thing. It finds it possible for the two to converge in agreement through the formula of their anti-thesis and synthesis. The world today is in strife due to this discord, between the two philosophies, and needs a viewpoint, which shows it a firm way-out, so that, inspite of differences on theoretical place, it learns to work untidily for mutual survival and for the common good of all humankind.

(2) Democracy and Dictatorship

Democracy recognizes equality of status of al members of nation. It gives right of free vote to all adults of same mind, and through such votes of all seeks to form government of elected representatives for meeting the political, economic and social needs of the country in accordance with the collective or the general will of the people. For this purpose, every individual is granted the right of freedom of speech and writing and of association. No doubt, in backward countries particularly where majority of people are illiterate, politically unconscious poverty stricken and unorganized clever, and cunning persons with the help of money and social status; almost, invariably, succeed in deceiving the masses and get into possession of all power. But basically because of acceptance of the principles of democracy and through repeated exercise of the right of vote people get more and more politically conscious, and, in fair and open competition, ultimately succeed in securing their rights. National freedom and democracy are interdependent. According to the basic principles of democracy, not only the rights of individuals but also of nations, including particularly, their right of self-determination, are accepted explicitly and universally.

As against democracy, autocracy or dictatorship bases itself on fascistic view point, according to which people are classifiable into strong and weak, capable and incapable, cultured and uncultured and only the strong capable and cultured people are entitled to hold and exercise powers of government and administration. Under such a situation, certain persons usurping leading positions in the fields of religion, politics education etc. get themselves appointed to posts of vantage, from where they rule the people; depriving them totally or restricting them in the exercise of their right of self government through elected representatives. To stabilize and consolidate their positions of autocratic rule, these persons then impose controls on peoples right of expression and association. All dissent is condemned as subversion and ruthlessly suppressed. Under this view, only capable and strong thinking persons or nations survive in the struggle for existence. All others disappear and die out. It is therefore only capable persons and nations who deserve to rule, and their desires, opinion and actions are therefore all good and correct and can not and should not be defied or thwarted.

Translating these views in action, certain powerful, clever and aggressive individuals and groups acquire control over government and utilize its machinery for the protection of their vested interests. Due to their despotic measures, then the voice of opposition is silenced and there occurs a general stagnation and passivity in social atmosphere and the people cease feeling any concern for national affairs. Meanwhile the word of the dictator issues forth as law, and he is surrounded by battalions of servitors and flatterers who keep him well pleased with himself, supremely indifferent to storms brewing around him. Honest and able persons and persons of independent thinking are kept away from him, as a result of which he and his ruling coterie remain deprived of sincere and correct advice. They soon start blundering into pitfalls. Their officials get into a state of license. All criticism being violently resented, discontentment and popular anger goes underground. Constitutional way out of the impasse being denied the people conspiratorial politics take over and the country is pushed into condition of civil war.

Thus both democracy in its exaggerated form, opening unrestrained avenues to individual enterprise and ambition, and dictatorship restricting and suppressing even the legitimate aspirations of the people, prove of little real benefit to human. Even the Western countries, which have known democracy for a long time past, have certain extreme forms of poverty and affluence to show within their societies. The standard of living of their common people still stands relatively low. Most of the countries under democracy have steadily moved to plutocratic or even fascistic dictatorships.

A viable and healthy form of government midway between the two systems of rule has got to be discovered. The writer has confidence that Sindh, with its humanitarian and compassionate approach of mind and attitude of moderation and justness in things and with a composite type 6f society calling checks and balances to keep it going, should prove to be best testing ground for such an experiment.

3. Nationalism and Imperialism.

In the present times, nationalism is the universally established political creed of peoples in the world. Every nation appears to be trying to advance on the basis of faith in this creed. There have been several types of nationalism in vogue at different periods of history e. g. there have been at we may call nationalism of race nationalism of the city nationalism of religion and even nationalism of the sword, in all of which the word nationalism could only some sort of group sense among human. But the political creed of nationalism, which today is current in all countries the world, although it is that some group sense, has its not in the race, city, religion or even in the commonest of loot and plunder of smaller and weaker peoples h fired the imagination of the conquering hordes of barbarians in early times or which vets the appetites of powerful imperialist nations of the world today, but it is based on much, broader and from the human view point, much healthier grounds of country language culture, traditions and identity life interests. Good nationalism of this type in fact, constitutes the bricks and mortar of international brotherhood of modern world.

At present there are 135 such nations forming the United Nations Organization. The voice of nationalism indeed is powerful today. Quite a great deal of work is being for freedom, progress and development of countries in the world today in the name of nationalism. In the path of triumph of good nationalism, however, there stand the following obstacles, which are rather tough and have to be of the d by the United Nations Organization, if the peace world has to be saved:

Firstly, aggressive nationalism, which manifested itself some four decades back in Germany, Italy and Japan and nowadays is operating in Israel, South Africa, and the; Muhajir Punjabi Imperialism in Pakistan.

Secondly, religious nationalism, which is finding its expression through the ruling classes in Pakistan and Israel and is creating atmosphere of bigotry, fanaticism and hatred around, and jeopardizing the very existence of smaller and weaker nations.

Thirdly, color nationalism, which is being promoted by the rump white skinned European imperialists and certain color obsessed American circles, and is today operating in South Africa, Rhodesia and elsewhere in Africa and even in certain areas of America on the basis of race and color prejudice and hatred between human being.

Fourthly, nationalism of the majority, by which certain nations on the strength of numerical majority, are imposing themselves on other peoples viz, the British on the French population in Canada, the Punjabis on Sindhis, Baluchis and Pakhtoons peoples in Pakistan, the Chinese on smaller nationalities within their territory and the Americans on smaller peoples in their neighborhood and in South America.

Fifthly, the nationalism of ability, under which the advanced and developed nations of Europe and North America are today dominating and endlessly exploiting the backward and developed nations of Asia, Africa and Latin America.

All these bad nationalism are .the manifestations of nations ruling nations and may be termed imperialism of power and ability derived from the sword, the money and the pen nationalism seeking to dominate and exploit is imperialism on the prowl. Imperialism today is giving up its former ways and is even on the wan in the world. There are, however certain nations yet, who defy resolutions of the United Nations Organization and haughtily reject world opinion and maintain viciously their grip on colonies. Imperialism has also changed its forms in the modern times and peruses its objectives in some of the following new ways:

  1. Certain powerful nations use the means of economic aid, arms aid for keeping the smaller and backward nations under their influence and control.
  2. Others adopt patronizing approach, and counting themselves as superior nations, seek to take under their wings smaller and weaker nations, promising them protective umbrellas against aggression of their rivals.
  3. Some nations advocating communism as remedy for all human ills incite other nations to adopt it in their societies of course under their leadership by use of different methods including the one of bloody revolution.
  4. Certain leading circles of some nations, similarly their religion to be the means of both the temporal and heavenly salvation, strive to bring other peoples, through influence of that religion, under their physical and cultural domination.
  5. In certain cases, herding different peoples together in e country and under one government, a facade is raised a political make-believe is sought to be maintained that country is one State is one, and the nation is one. With such a framework, then the powerful nation assumes and it s leading positions, dominating and exploiting the smaller and weaker nations fully and exclusively.

All these and such other forms of Imperialism are based on fascistic concepts such a right to pursue its self interest unreservedly and without restraint and right to use all means Lone 5 power, including persuasion, force and even deception secure objectives of such interest. As a result the smaller and weaker peoples, being victims of these means on part of the Imperialist powers, rebel against such a situation, and nations have to get involved into disastrous conflicts and wars.

The last two great wars were the product of such workings of imperialism on the world stage as a means to prevent recurrence of these disasters; nations joined themselves into United Nations Organization. But it too failed to curb Imperialist trends in the conduct of the powerful and Id nations for the following reasons.

    1. Each of the five permanent member nations of the Security Council possessed power of veto, which reduced the council, to helplessness at critical times in world history.
    2. On General Assembly of the United Nations, the smaller countries like Israel; Qatar and others had the same one vote each as the big powers like America and Soviet Union. The big powers could easily manipulate these valuable votes of the small countries and thereby reduce the UNO to the status of tool hands.
    3. Whenever any one of the big powers, failed to manage the voting in the General Assembly to its choice it ignored, defied or sabotaged the Assemblies decisions and no nation could help it.
    4. The two world blocks, the Communist and the Western Imperialists, are using the United Nations as a mere chessboard for the game of their world politics. The prestige of the Organization has accordingly been reduced to a nullity in the eyes of the weaker nations in Asia, Africa and South America.
    5. The world organization does not possess any power or machinery for enforcing its decisions.
    6. The World Organization failed to ensure against conspiracies of Imperialist powers of the world, their war preparations and unlimited manufacture of lethal weapons. It could not provide any firm dependable guarantee for justice security and freedom for smaller nations of the world.

Under these conditions, the peaceable and well-meaning nations of the world have to exert themselves to free the United Nations Organization from these weaknesses and handicaps. Sindhu Desh when free could play a good part to this excellent purpose.

4. Communism and Capitalism:

Under the ideology of communism, all the means of production, distribution and exchange have to be nationalized, and the state has to utilize these for the peoples good in planned manner, as a result of which poverty and destitution of the people disappears, which otherwise under the uncontrolled economy of capitalism had a tendency to aggravate never to come to a halt. The advocates of this ideology like those of religions somehow, believe that earthly salvation of humankind could be attained only in the event of their ideology gaining supremacy in the world. They therefore stand for the spread of their ideology universally, through voluntary acceptance of it by the people or by its imposition on them by force.

The only difference between religion and communism is that whereas the former derives its sanction from a supernatural authority, the last does so from what they call philosophy of historical materialism, the dependability or reasonableness of which they take for granted. In any case, both the fraternities of advocates stand absolutely convinced of the universal truth applicability and efficaciousness of their respective faiths.

The ideology of capitalism bases itself on the belief in the individual freedom of human, which in fact has its roots in the ideology of religion. According to this belief, every individual is responsible for that he does and is therefore free to do what he like Accordingly he has every right to amass property, and to use all means of production and distribution and also use many for earning as much money as he can. For such a freedom of human to be moneygrubber, they have developed religious and philosophical arguments. The ideology of capitalism in practice, however means that the great majority of the people should eke out their existence and shelterless, in sickness and in want, while some groups and classes should remain masters of the entire wealth, and control all means of production and distribution and should wallow in luxury.

5. Violence and nonviolence;

Those who uphold violence as a method of living base their view on the philosophy of Survival of the fittest according to which only strong and capable things, including the People or nations, survive and weak and incompetent things, including peoples or nations, invariably die out.

In the present times, most of the nations and their governments believe in this view and hence keep busy in making themselves strong, and to that purpose, they keep themselves obsessively engaged in gaining edge over others in agriculture trade and commerce, industries and finance capital.

There is thus a cut throat competition going on in all fields of life and among countries and nations, which leads to trade rivalries, technological, outdistancing and wars. There are on one-side atomic bombs, rockets, missiles and other unproductive war weapons being amassed by nations, and on the other side there is race for gaining superiority in arts and skills and all round productivity of natural resources. In this rivalry and competition among peoples and countries, a vast amount of time, money and energy is however wasted and the process of unity and peace among nations of the world and their general advancement often comes to a stop.

As against violence, the philosophy of nonviolence stands on the principles of mutual survival and mutual aid cooperation among human. It is only the intellectually developed minds and spiritually evolved souls who grow to be the followers of these principles. Such persons happen to be always limited in number. Time is however maturing, when people having known the disastrous consequences of violence would begin ending, adopting mutual aid as a means for attaining mutual survival. It could only be thus that peoples may be saved from wars and they may attain unity and peace and ensure for themselves happy and prosperous living as a universe human brotherhood on earth.

Human being today find himself on crosses roads having been driven there by the contradictory pulls of the several ideologies. From here, he has either to find a satisfactory answer to his problems on the basis of mutual understanding and go forward to save and further develop the human culture and civilization which he has so far built for his goal and proceed towards his destiny as human namely he unity of mankind, world peace, and human prosperity in which all may share or he may take the wrong path, and allowing himself to be the victim of mutual suspiciousness, hatred, division and violence fail in finding of solution to his problems and be the cause of his own fall and ruination as human, the inheritor to be “Gods Kingdom on Earth”.

For the solution of his problems, human, indeed needs a culture and philosophy of life, which should provide right guidance to him in the choices lying before him. All human cultures and philosophies found in the world today have to be examined under this criterion. Those cultures and philosophies, which prove to be good and viable against this criterion, would serve as the warp and woof of the international culture and philosophy of life for which the griping human has searched so far. All other cultures and philosophies, inspite of their big claims and all the hard work and sacrifices put in for their success and the immensity of resources they may humanoid at the moment shall be dragged under the flood of and be thrown in the limbo of time.

It is to be seen if the culture and civilization of the Sindhu have any elements which may provide a lead for the of conflict and strife among different ideologies and the ending of the existing mistrust, hatred and divisiveness humankind.

The writer, after due thought on this question has reached feeling that with the freedom of Sindhu Desh, the Sindhi people, on the basis of what they have received as their national heritage, can prove of considerable use and help in arch for solution to this basis contradiction and challenge faces humankind today.


The world today possesses many religions. Each religion, in turn, finds itself split in many sects. Because of this plurality f religions and the sects therein, the basic and the original object of religions, viz., Unity of human world peace, universal human prosperity have not been attained. From ancient times, here in Sindh, various religions have existed side by side and their followers have lived in spirits of understanding and tolerance and have received inspiration and teaching from their saint, poets and religious for cooperative living for purpose of mutual survival. These testings and this way of life based on harmony and interdependence can reduce differences of religions and pave way for unity of human and international peace in the world.

The teachers and guides of different religions the saintly poets of Sindh have developed the following concepts in the context.

    • Theory of Monism on Unitrism (Vedant).
    • Non-Violence.
    • Love.
    • Tolerance.
    • Non-alignment.
    • Self-realizations.

We may dwell on these in some details.

1. Monism:

For the understanding of basic problems of life, two philosophic approaches have been developed by human of religious spiritual or idealist thinking (a) approach of monism or unitrism and (b) approach of manifestism or apparentism Wahdatulshuhood“.

Manifestism among Musalmans is defined by the formulation: “All is from the Essence” According to this formulation although the entire Universe has its origin in one source, the material world after creation i.e. separation from the Source, possess separate existence. This approach recognizes dual aspect in all things; The spirit and the matter, truth and falsehood, light and darkness. This doctrine grew originally in Iran. Zoradhushtra observes the whole universe as divided into two parts, the main driving powers behind the two being Aharmuzd and Aharman the one being the power for good and the other for the evil, the divine and the devilish powers. There was a ceaseless confrontation between the two and it was in this confrontation or through this contradiction that life found its revival or renewal. The existing differences or contradictions like nationalism and imperialism, democracy and despotism, socialism and capitalism, violence and nonviolence etc., were all the products indirectly, of this philosophy of duality.

The approach of monism on the other hand is defined by the formulations: all is the Essence”. It means that not only the entire universe has its origin in one source but the entire universe is itself the source. Without it and beyond it, nothing exists. There is nothing like the thing itself and the attributes of it as a separate phenomenon. According to this doctrine the outward differences in a thing do not make different things out of it. There is unity in all diversity. The monist approach thus puts basically such and original light on difference of religions, differences of right and wrong, good and evil, light and darkness, etc. that dichotomy splits in things cease to appear divisive and instead serve as factors helping life s movement towards harmony. It awakened love among people. It creates sentiment of mutual survival among people. It develops processes of mutual aid and curbs temptations for deadly mutual struggles among people. It helps lay down and strengthen foundations for world peace. It therefore moves humanity in constructive channels helping in the raising of glorious, social, economic and political structures f Universal human prosperity, and social bliss.

2. Love:

In the world of duality (Apparentism), there are two trends pulling in opposite directions, one being the trend to join and the other being the trend to split. The trend that joins and brings together is love. Love is the original essence of religion. Out of love unity arises. It builds up atmosphere of peace and harmony. For human to progress peace is an essential prerequisite. Whatever differences there are in the world today are all due to nonpresence of love. The opposite for love is hatred and it leads to division. With love, all pulls to recourses to violence for reaching of the goal and for gaining domination melt away. To win or earn and enjoy equality becomes the ruling sentiment in love. Love removes suspicion and mistrust. Love fears nothing. Love motivates evolution. Hatred pulls life to the depths of wickedness and misery. Attraction and love both are one. Reaction repulsion and hatred are the sentiments opposed to love.

3. Nonviolence.

The difference between human and animal is that human is not a slave of instincts as animal is. Violence, aggression or self assertion is also one of the animal instincts. It causes inequality, strife, exploitation and pride of power among human.

All the wars suppressions and tyrannies that take place in the world today are due, to the doctrine of violence at an arbiter of differences and disagreements among human. With nonviolence as a method for settling disputes, human give up aggression and take recourse to mutual understanding and altruistic approach to reach agreements. Violence is the law of jungle. Violence prohibits love and separates human from human. Violence is the foe of reason and in absence of reason, unity, peace and human prosperity can never be reached.

4. Tolerance:

Tolerance has its opposite in bigotry, and fanaticism. Fanaticism is the product of self-interest. With fanaticism, road to love, unity and understanding gets permanently blocked. Fanaticism reflects miserliness of mind and condemns human to a narrow view of life. It blunts human s capacity to know or recognize truth.

Tolerance suppresses self-interest and arouses sentiments of altruism, in human. It produces realization of the need for mutual cooperation, among human. It creates sentiments of love and charity in human mind. Human learns tolerance as he begins knowing himself. Tolerance removes contradictions among religion and shows the way to the basic unity in them. Tolerance smoothes away differences among warring ideologies and creates conditions for their coexistence. Tolerance blinds people to the principle of mutual survival and thus paves way for unity among humankind.

5. Non-alignment

For understanding this concept, a great amount of care has to be exercised. Non-alignment can never be an ethically good and useful approach in the following situations

When it is the question of choice between right and wrong.

“When it is the question of choice between nonviolence and justice on one hand and violence and tyranny on the other.

When it is the question of choice between freedom and slavery;

“When it is the question of choice between love and hatred.

In such a situation, one has to declare ones partisanship openly and fearlessly and place ones weight in the balance in favor of truth and justice.

Non-alignment, however, is not only ethically but even programmatically a good and useful proposition in the following cases.

When certain powers are engaged against each other for their class interests and imperialistic objective.

When leaders of different, religions, in defiance of the basic unity of religions and the law of the religion of nature, claim truths monopoly on their respective sides and fight among themselves.

When individuals groups and nations fight among themselves for gaining domination over others depends upon their power of money, numerical strength and lethal weapons.

Truth has no delimitation. With expansion of areas of experience and knowledge, now truths emerge into light. Who like mantel robot stick to what at one time they convinced was the truth can never play the role of non- alignment. A nonaligned person has an open mind, which ways prepared to review its wares, and change its thinking the light of freshly gathered information and data.

6. Self-realization:

Human is a composite of matter and spirit. He ought, there, to have an understanding of both. Spirit is the motivating or the dynamic force of life. Human would gain maturity in for his good through exercise of reasons and of love, and could realize the basic truth of his persons being only a t of the whole Self-realization can have no higher aim to attain than this. Knowing God could also mean the same thing.

From material viewpoint too, human s highest refinement would consist in his devoting his entire self for the good of nation and through his nation for that of humankind. The contradiction of matter and spirit is thus resolved trough self-realization, and both find identity of interest in working for the good of self as a part through the good of the nation and that of humanity as the greater whole. Freedom of Sindhu Desh would end following ills, which resulted from Pakistan.

  • Bigotry,
  • Hatred,
  • The imperialistic mentality,
  • Unsound religious ideas,
  • Class exploitation.
  • Bigotry: Bigotry arises out of religious parochialism. It is the result of defective knowledge and narrowness of vision. Pakistan, as we know, came into being under religious deception practiced on Musalmans of India by Vested Interests among them. It was taken for granted among Musalmans then that the fires of religious bigotry that were being stoked among them shall only burn the Hindus. It was however, seen later that the fires hardly singed the Kafirs and instead developed the stokers themselves. Like an epidemic it spread. It found its victims in a galore near at hand; It was turned against provinces non-Muslim league workers opponents of government, the indigenous inhabitants of the smaller provinces, and finally against nonconformist sects within the fold. The fire of bigotry has settled almost in every heart in Pakistan. Hardly any world seems to exist beyond any body s nose, and the atomized people sit ready to serve under any master that comes up swaggering with tongue in check and whip in hand.
  • Hatred: Hatred is the product of sick mind. It is a poison that leaves the system with difficulty. It inevitably leads to opposition and conflict. In whatever climes or country it enters it throws put unity, peace and prosperity from that land. It ruins the people by pushing them into civil wars. It is the one single factor that endangers the social fabric the most. It is the arch, disturber of peace both social peace and the world peace.
  • Imperial mentality: A few vested interests or some fascistically inclined nations pursuing their self-interests, establish their political control and domination over people and other nations in order to exploit them maturely, and for maintaining such a hold over them, also try to enslave them culturally. This we call imperialist or the master mentality. In Pakistan the Muhajir-Punjabi Vested Interests have kept the Bengali. Sindhi, Balochi and Pakhtoon people under such domination, and have exploited these materially and also have sought to enslave them culturally. It is for liberation from this political, economic and cultural stranglehold that Bengalis fought and got free. The peoples of Sindh, Baluchistan and Pakhtoonistan are fighting for the same freedom. The Sindhis, the Baluchis and the Pakhtoons are certainly going suffer terribly for daring to fight against the masters. The wounds and the scars of sufferings that would be left on them may have to take very long to heal and disappear.
  • Unsound religious ideas. On the eve of establishment of Pakistan, the Muslim elite of the Muslim minority provinces and those Punjabi putting wrong interpretations on Islam declared Musalmans a separate nation and arousing them against Hindus had the country divided. Therefore these same elements have been keeping the mind of the common people diverted from their; real problems by raising smokescreens before them of Islamic constitution and Islamic form of state etc. Now they have taken in hand similar fresh bamboozling behind the slogans of Islamic unity and Unity of Muslim Countries. These groundless and deceptive ideas sold to the people in the name of religion have poisoned the people s mind, which now cries for health. After Sindh wins freedom, religion will have to be operated from politics and both will have to be administered on right lines. Politics will have to be used for building the nation politically, economically and culturally into an awakened, united peaceable and prosperous nation. Religion will play its due role in working for peace on earth and good will for humankind and for moral regeneration of the people.
  • Class exploitation. In Pakistan, keeping the people pleased in circuses and the articulates, there has been a rolling mill of exploitation turning round and round systematically crushing the last ounce of blood from the veins of the laboring masses. Bang la Desh has managed to get free, but it may take them years to restore to their people what was drained out of them. Free and independent Sindhu Desh has to expropriate the Muhajir-Punjabi expropriators of the lands, services, trading interests banks and factories etc belonging to the people of Sindh. The losses and devastation to be suffered during the course of freedom struggle shall have to be replaced and repaired. Economic reconstruction of the country will have to be taken in hand on the basis of socialist economy for raising all round production in the country. Production relations will have to be reset so as to end exploitation of human by human once and for all in Sindhu Desh. The people of Sindh will have to take following steps besides, for raising a stable, modern progressive national State in their homeland.
      All the inhabitants of Sindh irrespective of difference of religion will be integrated into one United awakened Sindhi nation, by systematically working for the removal of sentiments of bigotry, intolerance and hatred from among them on the basis of the teachings of the saint and mystics of Sindh. 


      Sindhi language will be developed in all fields to serve as an effective vehicle for modern scientific thought and technological use. 


      A national dress will be devised for the Sindhi people. 


      All tribal marks and distinctions will be discarded and the people will be integrated into one single united nation; 


      For promotion and advancement of Sindhian national culture, a comprehensive program of work will be planned and executed. 


      Woman will be given equal rights with man. They will be freed from economic dependence on human. Steps will be taken by, which they will be enabled to work shoulder to shoulder with human and thus make an effective contribution to the wellbeing and advancement of the nation. 


      Pirs, Mullahs, and Tribal Sardars are a great hindrance in the way of the progress and development of the nation. For correcting them, they will be temporarily deprived of rights of citizenship, just like non-nationals of Sindh. 


      For promoting religious tolerance and the philosophy of Unity of religions and mutual survival on the basis of mutual cooperation, well planned and well administered teaching and research institutions will be set up in which teachings and studies will be carried out on the thought and wisdom of the saints and mystics of Sid on these subjects. Persons advocating or showing intolerance, bigotry or hatred will be stopped from doing so. 


      In the case of the working people, all effort at their enlightenment will be made through education and propaganda. Nothing will be forced on them; The State policy of Sindhu Desh will be strictly secular. 


      All religious institutions will be used for the study and propagation of what is best in religions from the viewpoint of human good, and the abiding truths in them will be used on the basis of mutual survival of religions, for the collect good of the nation. The teachings of Shah Inayat, Shah Latif, Sachal Sarmast, Sami Dalpat and Guru Nanak and other saints and mystics of Sindh shall be used for creating bond of understanding and unity of purpose among the followers of different religions. 


    There will be no restriction on the teaching of materialism or Atheism also, so that human of religious thought and the non-religious people may fraternize and together work for the good of the country.

Sindhu Desh has a specific message of love and peace and of intellectual and spiritual rise for the nations, of the world. This message has to be studied, properly arranged and developed. All attempts and experiments that have taken place in Sindh for bringing different religions and philosophies together have to be given a concrete shape through study and research in the light of past traditions; so that the people of Sindh are able to play their due part in the mission of the nations of the world for the general human good and for bringing nearer the state of universal peace and social felicity on earth.

Here in Sindhu Desh, some specific yet popular experiments with the sole object of human welfare in view will also be initiated for the meeting together of civilizations of the East and the West.

Here a comparative study will have to be carried out of religion, philosophy and science, and having resolved their differences, the three great fields of human thought will be used in a harmonious combination to the general good of human.

It will be from here that loves cup full to the brim will go round among the peoples of the world, calling them to the banquet of unity of nations and brotherhood of human in the world.

Politics in Sindhu Desh will be based on lasting ethical values, and will be an example of self-control and rectitude to the world.

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