Sufi practices

The devotional practices of Sufis vary widely. This is because an acknowledged and authorized master of the Sufi path is in effect a physician of the heart, able to diagnose the seeker’s impediments to knowledge and pure intention in serving God, and to prescribe to the seeker a course of treatment appropriate to his or her maladies. The consensus among Sufi scholars is that the seeker cannot self-diagnose, and that it can be extremely harmful to undertake any of these practices alone and without formal authorization.

Prerequisites to practice include rigorous adherence to Islamic norms (ritual prayer in its five prescribed times each day, the fast of Ramadan, and so forth). Additionally, the seeker ought to be firmly grounded in supererogatory practices known from the life of Muhammad (such as the “sunna prayers”). This is in accordance with the words, attributed to God, of the following, a famous Hadith Qudsi:

My servant draws near to me through nothing I love more than that which I have made obligatory for him. My servant never ceases drawing near to me through supererogatory works until I love him. Then, when I love him, I am his hearing through which he hears, his sight through which he sees, his hand through which he grasps, and his foot through which he walks.

It is also necessary for the seeker to have a correct creed (Aqidah),[54] and to embrace with certainty its tenets.[55] The seeker must also, of necessity, turn away from sins, love of this world, the love of company and renown, obedience to satanic impulse, and the promptings of the lower self. (The way in which this purification of the heart is achieved is outlined in certain books, but must be prescribed in detail by a Sufi master.) The seeker must also be trained to prevent the corruption of those good deeds which have accrued to his or her credit by overcoming the traps of ostentation, pride, arrogance, envy, and long hopes (meaning the hope for a long life allowing us to mend our ways later, rather than immediately, here and now).

Sufi practices, while attractive to some, are not a means for gaining knowledge. The traditional scholars of Sufism hold it as absolutely axiomatic that knowledge of God is not a psychological state generated through breath control. Thus, practice of “techniques” is not the cause, but instead the occasion for such knowledge to be obtained (if at all), given proper prerequisites and proper guidance by a master of the way. Furthermore, the emphasis on practices may obscure a far more important fact: The seeker is, in a sense, to become a broken person, stripped of all habits through the practice of (in the words of Imam Al-Ghazali words) solitude, silence, sleeplessness, and hunger.

Magic has also been a part of Sufi practice, notably in India.This practice intensified during the declining years of Sufism in India when The Sufi orders grew steadily in wealth and in political influence while their spirituality gradually declined as they concentrated on Saint Worship, miracle working, magic and superstition. The external religious practices were neglected, morals declined and learning was despised. The element of magic in Sufism in India possibly drew from the occult practices in the Atharvaveda. The most famous of all Sufis, Mansur Al-Hallaj (d. 922), and visited Sindh in order to study “Indian Magic” He not only accepted Hindu ideas of cosmogony and of divine descent but he also seems to have believed in the Transmigration of the soul.

Dhikr

Dhikr is the remembrance of God commanded in the Qur’an for all Muslims through a specific devotional act, such as the repetition of divine names, supplications and aphorisms from hadith literature and the Qur’an. More generally, dhikr takes a wide range and various layers of meaning.[59] This includes dhikr as any activity in which the Muslim maintains awareness of God. To engage in dhikr is to practice consciousness of the Divine Presence and love, or “to seek a state of godwariness”. The Qur’an refers to Muhammad as the very embodiment of dhikr of God (65:10-11). Some types of dhikr are prescribed for all Muslims, and do not require Sufi initiation or the prescription of a Sufi master because they are deemed to be good for every seeker under every circumstance.

Some Sufi orders engage in ritualized dhikr ceremonies, or sema. Sema includes various forms of worship such as: recitation, singing (the most well known being the Qawwali music of the Indian subcontinent), instrumental music, dance (most famously the Sufi whirling of the Mevlevi order), incense, meditation, ecstasy, and trance.

Some Sufi orders stress and place extensive reliance upon Dhikr. This practice of Dhikr is called Dhikr-e-Qulb (remembrance of Allah by Heartbeats). The basic idea in this practice is to visualize the Arabic name of God, Allah, as having been written on the disciple’s heart.

Muraqaba

The practice of muraqaba can be likened to the practices of meditation attested in many faith communities. The word muraqaba is derived from the same root (r-q-b) occurring as one of the 99 Names of God in the Qur’an, al-Raqîb, meaning “the Vigilant” and attested in verse 4: 1 of the Qur’an. Through muraqaba, a person watches over or takes care of the spiritual heart, acquires knowledge about it, and becomes attuned to the Divine Presence, which is ever vigilant.

While variation exists, one description of the practice within a Naqshbandi lineage reads as follows:

He is to collect all of his bodily senses in concentration, and to cut himself off from all preoccupation and notions that inflict themselves upon the heart. And thus he is to turn his full consciousness towards God Most High while saying three times: “Ilahî anta maqsûdî wa-ridâka matlûbî—my God, you are my Goal and your good pleasure is what I seek.” Then he brings to his heart the Name of the Essence—Allâh—and as it courses through his heart he remains attentive to its meaning, which is “Essence without likeness.” The seeker remains aware that He is Present, Watchful, Encompassing of all, thereby exemplifying the meaning of his saying (may God bless him and grant him peace): “Worship God as though you see Him, for if you do not see Him, He sees you.” And likewise the prophetic tradition: “The most favored level of faith is to know that God is witness over you, wherever you may be.

Visitation

In popular Sufism (i.e., devotional practices that have achieved currency in world cultures through Sufi influence), one common practice is to visit the tombs of saints, great scholars, and righteous people. This is a particularly common practice in South Asia, where famous tombs include those of Khoja Afāq, near Kashgar, in China; Lal Shahbaz Qalander, in Sindh, Pakistan; Moinuddin Chishti in Ajmer, India. Likewise, in Fez, Morocco, a popular destination for such pious visitation is the Zaouia Moulay Idriss II and the yearly visitation to see the current Sheikh of the Qadiri Boutchichi Tariqah, Sheikh Sidi Hamza al Qadiri al Boutchichi to celebrate the Mawlid (which is usually televised on Morrocan National television).

Sajadah Nashins Biography of Dargah Jhok Sharif

Sujjada Nashin II

Sufi Zahid Shah Kalaal(r.a)

Sufi Shah Shaheed’s eldest son Shah Khalil ulla never got married and migrated to Iran. Sufi Izzat Ulla Shah became the first Sujjada Nashin. The youngest son Sufi Salam Ulla Shah also didn’t get married and stayed in Tajjal Sharif . Sufi Izzat ullah Shah had one son and a daughter, son passed away in life time of father leaving no heir. Shah Shaheed had two brothers one Sufi Rahmat Ulla Shah and his son who were martyred along with Shah Shaheed. Other brother Sufi Changoon Shah’s decendent were the only rightful heir left. Sufi Changoon Shah’s son Sufi Ibrahim Shah (Dhab waro) passed away on 29th muharam 1183H during the lifetime of Sufi Izzat ulla Shah. Sufi Ibrahim Shah’s son Sufi Zahid Shah got married to Sufi Izzat ullah Shah’s daughter and became the second Sujjada Nashin.

Pir Sahib Zahid Shah became Sujjada Nashin in Jamadul Sani 1187, they had taken zikr from their father Mian Ibrahim Shah. They themselves were endowed with great spiritual power, they had three sons, eldest Mian Ibrahim Shah , middle son Shah Fazzalulla Shah( Datta Pir) youngest Mian Noorulla Shah. They were sujjada nashin for 29 years, left this mortal world on 17th of Safar 1216H , 1799AD.

Sujjada Nashin III

 Mian Ibrahim Shah Qataal(r.a)

This Sahib Karim became Sujjada Nashin in Safar 1216 H. They had no children, they took spiritual guidance from their father Mohammed Zahid Shah. During their life time their brothr Sufi Fazalullah Shah became great spiritual fakir, his younger brother Mian Noorulla Shah passed away on 17 Zilhaj 1227H who had two sons Mian Izzatullah Shah Sani and Mian Rahmatullah Shah alais ‘Jog Dhareen’. Sufi Ibrahim Shah, after thirteen years of being enthroned left this mortal world 21st Muharam 1229 H, 1812AD.

  

Sujjada Nashin IV

Sufi Izzatullah Shah(r.a) alias Sakhi Pir

After Sufi Ibrahim Shah departed this life their nephew Sai Izzat ulla Shah became the fourth Sujjada Nashin. He was called ‘Sakhi Pir’ meaning generous Pir, because who ever came to them, they would give in name of Lord. They gave away horses, camels, buffalos and even cooking utensils they would put as collateral and raise funds to give away in Lord’s name. If they didn’t have anything else they would collateral Shah Shaheed’s dargah bells and nagharas. All life their this generosity continued. When they were young Sufi Fazzal ullah Shah (Datta Pir) had returned from ‘Kabir well’. They took spiritual guidance from their uncle Sufi Fazzal ullah Shah. They had one son Mian Ibrahim Shah IV . with the chant of generosity they left this mortal world on 22nd Rab-ul-sani 1258H equivalent 1840 AD.

Sujjada Nashin V

Sufi Ibrahim Shah (r.a) alais Bunglow Dhareen

This Sufi became sujjada nashin after their father Sufi Izzat ullah Shah alais Sakhi Pir. They were young at age and got married from family from Tajjal Sharif. Sufi Sadiq Shah of Aher took them to Tajjal Sharif asked for them hand in marriage but Tajjal Sharif family refused. Tajjal Sharif residents were not only mureeds of Sahib Karim but also cousins. After lot of pressure couldn’t sway the decision of Tajjal Sharif elders. Finally they gave warning “ you don’t understand I am here to give you harness of Dargah Jhoke Sharif. Rest is up to you”. Mian Sultan Ali Shah were aware of Fakir’s spirituality and agreed to give their daughter’s hand in marriage to Sufi Ibrahim Shah the fourth.

After Sahib Karim , Mian Zahid Shah became sujjada nashin and after that since they did not have heir gave rein of dargah Sharif to Sufi Abdul Sattar an elder from Tajjal Sharif .

Sahib Karim were young when their father passed away so they couldn’t take zikr from them so now they decided to take guidance from Sufi Sadiq Shah of Aher mureed of Sufi Fazal ullah Shah alais Datta Pir. When they mentioned of their intention Sufi Sadiq Shah started crying and said “ what ability do I have that I can offer Lords way.” But Sahib karim insisted and they finally said “ it’s your grandfather’s assets , its accessible for you”. Saying that showed Lord’s path.

This Sahib Karim were called ‘Bunglow Dhareen’. Because they always stayed inside a green bungalow in Lord’s endurance. Out of whole day they would come out only in afternoon. They were so much indulged in their endurance that when servants used to clean their pipe when they would come out, there would be blood on it.

Their living status was very humble, they were of great patience and content. What ever Lord provided , they would accept and live accordingly. As known their father were called ‘sakhi pir’, thay did not leave anything behind because of that they always were in tight state. They had two sons Sufi Zahid Shah and Sufi Juman Shah. For ten ten days some times they would be without earnings and would not have any thing in stock. Even all fukra would stay hungry, even in those times Sahib karim would tell fukra “ don’t keep utensils empty, even boil water in it.” So that when some one comes they should not know that fakir has nothing to eat, and mureed might bring something. Fakir used to follow up, and after meal time they used to take off the utensils. Once a fakir said why don’t you write to a mureed and borrow some grain , few days of hardship will relief. They answered in following verse:

Death is better then asking that takes away breath instantly.

If you want peace don’t even drink borrowed water.

Some mureeds were so prosperous that they used to come on saddles made of gold , but those who seek Lord’s way prefer death to asking even for drink of water.

For talibs hunger is a gear of vehicle which will speedily take towards destination.

 Their marvels were many but here only two are mentioned.

One time they were traveling to Tajjal Sharif and the camels that were with them had silver nose rings. Incidently one camels nose ring got stuck, with Sahib Karim’s sword which was with jewels was used to cut the nose ring free, which after the nose ring was cut was left behind in sand. When Sahib Karim reached Tajjal Sharif they remembered it. That time there was a person named Anbh a fisher man sitting there, he came to Sahib Karim and said that knife is under the sand where the camel was if permission granted I can get it. And then immediately he took it out and in reward Sahib Karim gave some money and clothing and said ‘” you have crossed Thar you have two sons and a daughter but with blessing its been changed to son and that son will have black mark on side. With blessings of Lord he got three sons and sure enough one son had that black mark who was named Bahram and who used to raise cattle by rohr canal.

One year it was Sahib Shaheed mela and they were sitting with fukra. That year it had not rained and all region was ruined.

Fakirs requested “Qibla with out rain all is dried out, pray for us” They said the prayers, with blessings of all Lord mighty that night the sky got filled with clouds and that time they were sitting in raag with fukra, it rained so much that the water raised above the knees of those sitting there.

In the end they left this world 27th Ramazan 1369 Hijri , 1852 A.D Left behind son Mian Zahid Shah.

Sujjada Nashin VI

Hazrat Sufi Fakir Zahid Shah ( r.a) alais Wasan Sain

This Sahib Karim became sujjadda nashin after their father left this mortal world . They took zikr from their father, and were person of great mysticism. They did not have any children, and left this mortal world on 18th Zilhaj 1392H equivalent 1875 AD. Some of his mystical events are mentioned below.

1. Ramzan Khaskali resident of Umerkot and disciple of Pir Sahib Pagara, he was traveling to Sanghar, but on east side on a ground there were wolves. People suggested not to go over that mound but he didn’t listen. When he reached where wolves were, when he saw a wolf got scared and ran, called his murshid but wolves came closer, there he remembered his master’s murshid whom his master always praised , he called upon them meaning Sahib Karim. Little while later he saw a young person who had three taweez around neck and mark on head and is riding on horse , said ” don’t worry I am here” and with horse, made his way away from wolves and told him to go on his way. For saving his life, he thought he should go for ziayarat its imperative. After fifteen days he reached Tando Adam near Berani, at Rashid Khans quarters, where he saw that the same young person with same signs is staying there and that were Sahib Karim, Ramazan recognized and kissed their feet. Rashid Khan were mureed of Sahib Karim.

2. Syed Maluk Shah resident of Baharwal India, these syeds were disciple of Shah Shaheed from generations. Hazrat Syed was going to Miranpur, it became night at Halan Katayran’s village. He decided to stay at a house as he forwarded toward the house he saw a puddle of water. Fakir asked the residents how should he come, they suggested from next house there is a bridge, come from there. He didn’t find the bridge, the way was going towards Kokaran but even there was flood, as he walked he doubted may be he is lost. Saw a tree he stopped there, he called upon his murshid ” in middle of night this water has troubled me, disappointed I might have to go back.” In a little while a horse rider emerged out of water and asked Syed where he wants to go. Syed replied “Miranpur”. The rider said “this is not the way to Miranpur , follow me”, and when reached on road to Miranpur the rider disappeared.

Shah Karim (1536-1623)

The baited hook, O fish!

Which has pierced your throat.

Has taken in many of your kind.

And thrown them on the ground.

If on seeing the string from a distance

You had moved away quickly,

The hook would not have brought you

O fish! in this difficulty.

——————–

Do not go about rebuking

Treat them also well who are uncivil to you;

If you desire to meet the Beloved,

Consider their faults as virtues.

——————

The sea does not destroy the directions

Or overflow the high and low land;

It’s not that all ceases to be, except the One

Each being lives on in Him.

————————

Mistake not the speech

Of animals, insects and birds

As their own.

By God!

This tumult and music Is of the Beloved Himself.

———–

Those who churn themselves with questions

Are brave and wise;

For a good trait in a person

Is like butter in milk.

——-

Some poems from Shah Karim (1536-1623) of Matiari (then called Mat Alvi) in the present Nawabshah district of Eastern Sindh.

The translation, with my minor editing, is from Professor Motilal Jotwani, Sufis of Sindh.

Saaiin Professor Jotwani writes: “In his young age, Shah Abdul Karim looked after his family well. The sudden death of Sayid Jalal [his father] placed on him the new responsibility… He worked as a labourer in the field and earned the family’s livelihood. He served his mother devotedly in her old age.

“When on the field, he would often yield to his fellow labourers’ requests and sing the baits [his couplets] in his sweet and sonorous voice .. Rhyme and rhythm brought ease and flow to their task of the day.”

The Sindhi scholar Saaiin Allama Daudpoto called the Shah of Matiari the ‘Chaucer of Sindhi’.

Soreh Badshah

The great man Pir Sabghatullah Shah Rashdi

Soreh Badshah,
Pir Sabghatullah Shah Rashdi
( Soreh Badshah) Pir Pagaro the 6th. This great man was hanged by the British Rulers on 20th March, 1943 in Central Jail Hyderabad.
During the British rule, Pir Pagaro declared his community "Hur" (free from British slavery). The British tried to crush the uprising and that started an armed resistance by Hurs. Ultimately the British passed the infamous law "Hur Act" where the entire Hur community was declared criminals and were ordered to be shot to death on sight.
The Hurs continued their struggle even after the hanging of the Pir Sahib, right up to the time of the independence of Pakistan, Pakistan having acquired the status of an independent country. The British were forced by Hurs and a number of other movements to leave the 'Jewel in the British Crown'.

Pir Pagaro Sayyed Sibghatullah Shah was hanged on March 20, 1943 in the Central Jail Hyderabad, Sindh. His burial place is not known and is still a mystry and the British left Pakistan in four years' time on 14th of August 1947. The sons of Sibghatullah Shah Shaheed were brought to Pakistan in December 1951 . The elder son, Pir Sikandar Shah, Shah Mardan Shah, became the new Pir in February 1952. Shah Mardan Shah II is the current Pir Pagaro

Soreh Badshah the Victorious King) is the title given to this great man by the people and historians. . Sibghtullah Shah II [Sarah Bad Shah] becomes Pir Pagara he was only 12 years old. Very soon he realized that British officer’s behavior towards Sindhi people was insulting and Humiliating, he resented and rose voiced against British rulers. He organized, encouraged and determined to continue struggle against British rulers. As a result Marsha law was imposed by British rulers to control hur movement.
Pir Sahib made Grange Bungalow as his general head quarter. He with planning recruited his followers for armed struggle. They were trained for fight and to continue armed struggle. This act of Pir Sahib raised slogan “home land or death”. After the arrest of Pir Sahib Hurs increased their activities against Government.

In terms of his family background, his lineage directly descending from the Holy Prophet's (PBUH) family . Revered not only by a large portion of Sindhis, but even among those of northwestern India and as far as Mauritius.
The role of Colonel Freddie Young in the suppression of the Hur uprising and his efforts to save the lives of the Pir's sons are all a matter of record, Mr Cargill, district magistrate at the time of the Pir's execution, bearing testimony to the man's extreme courage in the face of death. The Pir is said to have played chess with his jailer throughout the night prior to his execution and won every game.

It was probably only the Sindh which had compelled the colonial power that to impose Martial law here in 1942 in the back drop of Hur movement and that no other state of that time India went through such oppression. Hur movement of Sindh was even of a great impetus than of Reshmi Romal Tehrik, etc. Hur movement was probably the outstandingly unique, vibrant armed uprising of 20th century in the subcontinent against the colonial ruler.

No MahaRaja, Khan or Pir, from any part of the subcontinent stood against them as our great hero Pir Pagara stood up against them. In Sindh, he was a lord of the lords. The singular powerful family of Sindh after the Mirs' downfall. He had a dream to make Sindh and subcontinent get freedom. His predecessors were also against the British rule. They never accepted any awards from the colonists. But during his time when second world war broke out, he thought, time is ripe to wage a gorilla war against the colonial invaders. He had the common thought like many of comrades such as Subash Chander Bosh. He lived with him in Jail and After living in jail, he gave up lavish living and adopted a simplicity.

He was hanged at the young age of 35! And even his grave is not yet known for he was buried very secretly. British colonist were scared of Hurs. They killed thousands of Hurs. Even air bombardment was made on them. They were forced to live in war camps, along their children. It was a open order to kill Hur anywhere he was found.

Yes political thoughts is every one's own thought where we/one should show tolerance but on National Issues it should be ONE VOICE. Sooreh Badshah Pir Pagaro is no individual's property but a
National Asset , if there is anyone of significance in the armed freedom struggle of the motherland, he is Shaheed Pir Sahib Pagaro Soheh Badshah. he is a pearl in the rich ocean of Sindh's history.

Pir Rozeh Dhani
Pir Tajar Dhani
Pir Mafaay Dhani
Pir Banglay Dhani
Pir Kot Dhani
Soreh Badshah (Sibghatullah II) (1921-1943)
Pir Pagara (Incumbent)

The great man Pir Sabghatullah Shah Rashd

Shah Bhitai - The Soul Of Sindh

The Great Pot Of Sindh Shah Abdul LAtif Bhittai

Who is man?
What is his origin?
Where did he come from?
Where is he bound?
Who has Created him?
What is the relationship between the Creator and the created?
These are some of the burning questions that perpetually, systemetically and methodically troubled, haunted and fascinated Bhitai. He wanted answers to these questions. The more he probed the more he unravelled the mysteries of man's existence and his relationship with his Creator. In the relentless search of truth, Bhitai was seized by an intense longing for a direct approach to his Creator. His soul was constantly thirsting for the Divine and all things Divine. This lead him to the path traversed by mystics. His quest for eternal truth became his primary concern. He found God in everything - believing that "All that is, is God," rest is all illusion and deception. Bhitai was a saint and a mystic - a sufi. Guided by deep feeling and contemplation, through a process which has been termed as the "flight of the alone to the Alone", sufis have been able to arrive at certain truths of the spiritual life. We shall make an attempt to discuss the vary nature of that creative insight of sufism within Bhitai, which resulted in intense feelings and deep contemplation that provided him with momentary glimpses to fathom the Divine essence and the reality of things.



"Sufi is not limited by religious bounds,
He discloses not the war he wages in his mind,
Helps and assists those who with him fight."
..........Bhitai [Sur Yaman Kalyan]Shah's poetry also has touching descriptions of how all the birds and animals in the desert were saddened by Sassui's predicament, when she is betrayed by a shephard in the desert. Shah was also known for his compassion. One story relates how he adopted two puppy dogs who were abandoned, they were named 'moti' (pearl) and 'khenoo' (the ball, the round one). They followed him in his wide travels around Sindh with jogis and alone.

  "Chela'a kehaN De na choriya'a,
BhadRa'a piyan-i na kheer-a!"
....Bhitai (sur Ma'arvi)

Lambs you did not liberate,
The shackled ones do not nurse!

  "Dil-i jo dilbar-u haykRo,
GhaRNaa ka'an-a kajan-i:
Dil Bi Ddijay hikRay khe,
TorRay savv-a ghuran-i;
Say chilvila chaijan-i,
jay dar dar lahini dostee."

"The heart has but one beloved,
Many you should not seek:
Just give heart to one,
Even hundreds may seek;
Weasles they are called,
Who get betrothed at every door."

  "Vahdahoo la shareeka lahoo,
Ee rihajee ree,
KhaTeeN jay ha'ara'aeeN,
Ta handh-u tuhinjo hee-u; Pa'aRNha'aee chavanduee pee-u,
Bharay jaamu janat maoN."

Unity with no equal,
Ponder on this reality,
Win or lose,
This shall be your abode;
Surely He will say `drink',
The intoxicant of heavens!

  "Jay tooN baet-a bhaaeeN-i, say aayatooN aaheeN-i,
NeNyo man-u laeeN-i, piriyaaN sande paar-a Dey!"

That which you regard as couplets,
Are verses revealed divine,
They guide our soul,
Towards the essence of the Beloved!

  "Halo halo koriyeN,
Nazuk-u jin jo neehuN,
GanDhini saaro DeehuN,
ChhinaRNu mooru ma sikhyaa."

Behold the weavers,
Delicate is their love,
They join every day,
And learnt not to part!

 Surs - The Melodies Of Harmonized Music

means a mode of singing. There are 30 surs in Shah Jo Risalo. Each sur is systemetically related to its subject matter. Methodically, a sur is sung according to the theory and practice of Indian Classic music with its ragsragnis, sung at different times of the day and night and on different occasions. Surs are named, accordingly, to their music and also according to the subject matter. The underlying theme of all surs, however, is to find out that how is man going to cultivate those godly attributes in himself which will assist him in his endeavours towards a higher evolution. Hence, Bhitai's poetry reflects the process involved by which man's inner life is developed. The perusal of Risalo takes us to a wonderful journey, where the parables, the incidents, the legends, the episodes, are not related as mere stories. It is only their significance that is expressed in poems, that deal with the higher evolution of man. These stories and episodes - Sassui, Marvi, and Suhni, etc. - are but the 'pegs on which Bhitai hangs his Divine themes,' according to Allama I.I. Kazi, the late Vice Chancellor of the University of Sindh. The surs of Bhitai are the 'musical themes,' and Bhitai's art is 'impressionistic par excellence,' In his surs, in addition to the profound mystic and moral themes, Bhitai, refers frequently to the plight of the poor and the lowly, the peasants, the fishermen, the weavers, the helpless and the needy women, the suffering and the suppression. Bhitais, sincere concern for this class of children of mother Sindh and his intense love for mother Sindh, has, indeed, prompted him to select the episodes and stories for his Risalo from the local folklore, the stories of which were a common knowledge amongst Sindhis, and which had been passed down from generation to generation of Sindhis. How, then, can a sur be defined? How is the Risalo compiled with surs, Vais and Dohiros? and

Shah Latif's fame had spread far and wide in his lifetime. If his travels led him across some city in Rajasthan or Gujrat, he would be recognized. When he was not travelling, Shah Latif returned time and again to a small mound, or Bhit, where a small hamlet consisting of his circle of fakiirs grew.

Latif's original music compositions (Raag or Sur) made him famous amongst musicians of his time in much of India. Two of the grandest Indian musicians of the time, Attal and Chanchal, were attracted to his circle and so was Gulaana, a women singer of repute who was much blessed by the poet saint.

Towards the end of his life, the poet yearned for a pilgrimage to Karbala (the site of the martyrdom of Imam Hussain, a descendant of the Prophet Muhammed who refused to submit to the tyranny and injustice of the Arab ruler). He proceeded to Wang Willaser a port in Kutch to board a boat for the journey. A little ways from the port, a pious man greeted him and submitted: "O, Revered One! You have always been telling people that the Bhit will be your burial place!" Latif immediately understood the import of the query and returned to Bhit.

There he donned black garments and went into seclusion for 20 days. During this time he occassionaly ate a few morsels or sips of water. He began to sing what would be his final composition (Sur Kedaro) - a sombre ballad commemorating the martydom which serves as a reminder that tyranny must be resisted and that the life of the spirit is beyond the life of the flesh (it was traditional for others to record Latif's compositions). On the twenty-first day, he came out and took a bath. It is said that the vaii [type of Sindhi poem] "kahirre manjhi hisaaba.." ("On what count am I here..) from Sur Suhinii was on his lips.

Latif asked the fakirs at Bhit to play music and sing songs, and he threw a sheet over himself as he sat in contemplation. "For three consecutive days, his Faqirs engaged themselves in song and music. When they stopped they discovered that Shah's soul had, without anyone's knowledge, flown to the Abode of Eternal Bliss. He left the earthly planet on [22 Dec. 1751 AD]" - Kalyan Advani.

A splendid tomb, with a huge dome, was built by the most famous architect and artist of the time Idan and completed within 3 years. It is intricately decorated with Sindhi craftsmanship. Since the time, millions of people of all walks of life, creeds and castes, have made a pilgrimage to pay homage each year to the poet-saint who represents the soul of Sindh. A small museum nearby contains all the worldly material possessions Latif left behind: a patched, tattered tunic, a quilt, a begging bowl.

"Sun sets, Sasui weeps tears of blood,
No messenger, no traveller from whom to ask of that place,
Confused she remains, but does not think of going back."
..Bhitai [Sur Sasui Abri]