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  • 2. سنڌي سماج ۾ باهمي لاڳاپن جي صورتحال

    سنڌي سماج ۾ باهمي لاڳاپن جي صورتِ حال

     

     

    رسمي طور تي يا نج سماجي علم جي پٽاندڙ نه ته به ڪنهن نه ڪنهن حوالي سان خاص طور تي ادبي دنيا ۾ باهمي لاڳاپن تي چڱو ڪجهه لکيو ويو آهي. پيڙهيءَ – وڇوٽي ته ڪيترو وقت بحث جو موضوع رهيو آهي. اهڙي ريت اسان جي افسانه نگارن پنهنجي ڪردارن جي اوٽ ۾ سنڌي سماج ۾ باهمي لاڳاپن جي سٺي تصوير چٽي آهي. پر جڏهن انهن لاڳاپن کي موضوع بڻائي علمي ۽ عقلي بحث شروع ڪبو ته ان جي نتيجي طور انهن لاڳاپن کي وائکو ڪري، ڪنهن حد تائين تبديلي آڻي سگهجي ٿي.

     

    لاڳاپا پوءِ اهي خانداني هجن يا ڪاروباري، وقتي هجن يا دائمي هجن.اهي اسان جي سماجي قدرن ، نظرين ۽ اصولن جا طابع ٿين ٿا.جيئن ته اسان پير شاهي ۽ امير شاهي جي ٻٽن زنجيرن ۾ جڪڙيل آهيون.ان ڪري اسان جا هر قسم جا لاڳاپا طبقاتي منفي سوچ جو پڙاڏو هوندا آهن. پير ۽ امير اسان جي سماج جو آدرش بنجي چڪو آهي ، ۽ انهيءَ هٿ ٺوڪئي آدرش ذريعي استحصال، مفت خوري ۽ هر قسم جي پسنديده شئي کي پنهنجو ڪرڻ ۽ اختيار ۾ ٻئي ڪنهن کي به شريڪ نه ڪرڻ جي منفي سوچ هر ڪنهن فرد ۽ ڪردار جي وجود ۾ شامل ٿي چڪي آهي. ان ڪري هر ڪو ماڻهو ساڳي ڏک ڏئي ٿو. هر ڪو ماڻهو سوچ ۽ لوچ ۾ پير ۽ امير آهي. اهڙي ماحول ۾ استحصال انهيءَ جو ٿئي ٿو جيڪو علم ، عقل ، جسم ، ذريعي ، وسيلي ۽ موقعي جي حساب سان ڪمزور آهي. انهن جزن مان ڪنهن وٽ ڪو به هڪ جزو ڪونهي يا نالي ماتر آهي ته اهو غلاميءَ جي زندگي گهاري ٿو.

    جيڪو جاهل آهي، اهو پڙهيل هٿان بيوقوف بڻجي وڃي ٿو. جيڪو بيوقوف آهي ، ان جو هر ڪو استحصال ڪري ٿو.جيڪو جسماني طور تي ڪمزور آهي. جيئن عورت ۽ ٻار ان کي هر ڪو محتاج بڻائي ٿو. زال ۽ مڙس جا لاڳاپا خواه اولاد ۽ والدين جا لاڳاپا، انهيءَ حقيقت جو مظهر آهن. اهڙِيءَ ريت جنهن کي ذريعا ، وسيلا ۽ موقعا ميسر آهن هو جهڙوڪ ٻين جي ڀيٽ ۾ وڌيڪ معتبر ۽ معزز آهي.

    جيئن معاشي ۽ سماجي طور تي اسان جو سماج آرين ۽ اڻ آرين ۾ ورهائجي ويو آهي، تيئن سوچ ۽ لوچ جي حساب سان به اسان ٻن طبقن ۾ ورهائجي ويا آهيون.هڪڙي طبقي وٽ مٿي ذڪرڪيل سمورا استحصال ۽ قوت جا جزا موجود آهن ۽ ٻين وٽ اُهي نالي ماتر آهن. انهن ٻنهي متضاد طبقن ۾ اڻ ٽر ڇڪتاڻ موجود آهي، اُهي ٻئي طبقا هڪ ٻئي کي بيوقوف بنائڻ ۽ هڪٻئي کان پنهنجا مطلب حاصل ڪرڻ لاءِ آتا آهن.

    مثال طور عام ماڻهو جي ڀيٽ ۾ پير ۽ امير وڌيڪ با اختيار آهي . جيئن ڪجهه وقت اڳ چيو ويندو هو ته ” انگريز سرڪار جي بادشاهيءَ تان سج لهي ئي نه ٿو.“ تئين اڄ اهو اعزاز اسان جي مٿئين طبقي کي حاصل آهي. اهو طبقو اقتدار ۾ هجي يا نه پر انهيءَ جي اختيار ۽ رسائيءَ ۾ ڪابه ڪمي نٿي اچي. هي طبقو هر دور جو حڪمران آهي. جيڪڏهن هن طبقي مان ڪو فرد حڪومت جي خلاف آهي ته به هن لاءِ ريل يا جيل ڪا معنيٰ نٿا رکن. اهو جيل ۾ ايترا سک ماڻي سگهي ٿو ، جيڪي عام ماڻهوءَ کي جيل کان ٻاهر ميسر ڪونهن. هن جي هلندي پڄندي تي حڪومت سان مخالفت يا موافقت اثر انداز نٿي ٿي سگهي.

    عام ۽ عوام جڏهن مٿئين طبقي جي انهيءَ حيثيت۽ حالت جو اندازو لڳائي ٿو ۽ ڏسي ٿو ته وٽس اهڙي ”وڏي ماڻهو“ ٿيڻ لاءِ موقعا، ذريعا ۽ وسيلا ڪونه آهن ، ته پوءِ هو اهڙو سمجهوتو ڪري ٿو جنهن مطابق ڪجهه پنهنجو استحصال به ڪرائي ٿو ۽ مٿئين طبقي جو به استحصال ڪري ٿو. اهو ئي سبب آهي جو پيرن، اميرن ۽ اقتدار يا اختيار ڌڻين جا خاص ماڻهو ، مقرب ۽ ڪارندا انهن سان سچا ڪو نه ٿيندا آهن . انهن کي استحصال جي اهڙي ڪنجي هٿ چڙهي ويندي آهي، جيڪا ٻين جي حوالي ڪرڻ لاءِ تيار نه ٿيندا آهن. اهو ئي سبب آهي جو اهي چاپلوسي، گلا ۽ سازش جو ڄار وڇائي پنهنجي پير ، امير ۽ اختيار ڌڻيءَ ۽ عوام جي وچ ۾ مضبوط ويڇو پيدا ڪري ڇڏيندا آهن. انهن مقربن ۽ خاص ماڻهن جا تڏا تڏهن ويڙهبا آهن، جڏهن سندن مالڪن کي پڪ ٿي ويندي آهي ته اهي مقرب ۽ خاص ماڻهو هنن جي ڀيٽ ۾ وڌيڪ استحصال ڪن ٿا.

    استحصال جي انهيءَ انوکي سماجي سمجهوتي پٽاندڙ وڏو طبقو اهڙن ماڻهن کي مقرب ۽ خاص بنائڻ تي مجبور ٿيندو آهي، جيڪو سندن مفادن ۽ استحصالي نظام کي قائم رکڻ ۾ هنن جي مدد ڪن. اهوئي سبب جڏهن سنڌين کي سمجهه ۾ آيو، تڏهن راءِ قائم ڪيائون ته ” پير کي کڻن خليفا“.

    مٿئين طبقي جو اهو ويساهه ۽ يقين ٿي ويندو آهي ته جيڪو به وٽن اچي ٿو، سو ڪو نه ڪو مطلب کڻي اچي ٿو. ان ڪري هو هر ڪنهن کي فقير ۽ پينو ڄاڻندا آهن، ۽ مطلب يا سوال مطابق کانئن معاوضو وٺندا آهن ۽ سندن استحصال ڪندا آهن. انڪري جيڪو به وٽن ويو ، پوءِ اهو مطلب سان هجي يا بنا مطلب جي ، پر هن جو استحصال ضرور ٿيندو . اهڙي ريت جيڪو به مطلب، لالچ يا غرض سان وٽن ويندو کيس ڪانه ڪا قرباني ڏيڻي پوندي.استحصال ٿيڻ ۽ استحصال ڪرڻ جو اهواصول فقط هيٺئين ۽ مٿئين طبقي ۾ ڪارِفرما ڪونهي ، پر اهو هنڌين ماڳين رڪنهن طبقي ۾ موجود آهي ۽ انهيءَ پٽاندڙ ئي سنڌي سماج ۾ باهمي لاڳاپا جنم وٺن ٿا.

    (ڪالم ”ڌرتي – ڌرتتي “، روزنامه ”جاڳو“ ڪراچي ، تاريخ : 19.07.1995)

     

     

     

  • 1. سنڌين جي تقسيم کان سنڌ جي تقسيم تائين

    سنڌين جي تقسيم کان سنڌ جي تقسيم تائين

     

    پاڻ کي جيڪڏهن عظيم ۽ قديم قوم جو وائڙو نسل چئجي ته ڪو به وڌاءُ ڪونه ٿيندو. اڌ صدي کان مختصر عرصي ۾ اسان جي وائڙائپ تاريخ کي انوکي انداز ۾ ڪر موڙڻ تي مجبور ڪيو ۽ ايندڙ اڌ صديءَ وارو اسان جو نسل اسان جي عقل تي ماتم ڪرڻ کان سواءِ رهي نه سگهندو. دنيا ڪن سالن کان پوءِ ايڪيهن صديءَ ۾ داخل ٿيندي۽ اسان اڃا به ايڪيهه صديون پٺتي هليا ويندا سين .

    ڳالهه ڪندا آهن ته ڪو موالي نشي جي حالت ۾ کٽ تان ڪري پيو. ٿورو هوش سنڀاليندي گهر وارن کان پڇيائين ته ” هي ڌماڪو ڇا جو ٿيو؟“ جواب مليس ته ” تون کٽ تان ڪري پيو آهين“. اهو ٻڌي مواليءَ چيو ته ” جيڪڏهن مان ڪري پيو آهيان ته مري ويس، پڪ ئي پڪ عضوا به ڀڄي پيا هوندا“. اسان انهي موالي جي جاءِ ورتي آهي. جڏهن سنڌ جو ورهاڱو ٿي ويندو ۽ اسان حالتن جي کٽ تان ڪري پوندا سين ته انهيءَ تاريخي حادثي واري ڌماڪي جي آواز جي ٻين کان خبر پڇنداسين. جڏهن اسان کي ٻيا ٻڌائيندا ته سنڌ ٽڪرا ٽڪرا ٿي چڪي آهي ته پوءِ مواليءَ وانگر چونداسين ته ” پڪ ئي پڪ اسان کي نقصان به ٿيو هوندو“ .

    اُٺ پکيءَ لاءِ چوندا آهن ته جڏهن طوفان لڳندو آهي، ته همراهه ٻوڙي ۾ منهن لڪائي ، سمجهندو آهي ته هن کان طوفان ٽري ويندو . پر اسان ته اُٺ پکي کان به پري آهيون ، اسان کي نه ته طوفان جو احساس ٿئي ٿو ۽ نه وري پنهنجي سسي لڪايون ٿا. اسان کي ڪو به طوفان ان ڪري نظر نه ٿو اچي جو اسان قيامت جهڙين حالتن مان گذري رهيا آهيون.قيامت به اها جيڪا اسان پاڻ پنهنجي لاءِ برپا ڪئي آهي، حالتون اهي جيڪي اسان پاڻ پنهنجي لاءِ پيدا ڪيون آهن. سنڌ دشمن قوتن نه پر اسان پنهنجي عقل کي تالا هڻي پاڻ هڪٻئي سان وڙهڻ ۾ مصروف ٿي ويا آهيون. پاڻ ۾ وڙهڻ اسان جو دين ايمان بڻجي چڪو آهي.اسان لاءِ سٺي کان سٺو عمل هڪٻئي جي ڏاڙهي پٽ ڪرڻ آهي. ڪشمور کان ڪراچيءَ تائين سروي ڪري ڏسو ، اوهان کي هنڌين ماڳين فقط سنڌي ئي هڪ ٻئي سان وڙهندا نظر ايندا.سنڌ جي صحافين کي سور ڪير ٿو ڏئي؟اٻوجهه عوام سان انياءُ ڪير ٿو ڪري ؟ ڪارو ڪاري جي نالي ۾ قتل جون قهري روايتون ڪنهن قائم ڪيون آهن ؟ڪنهن شريف جو پٽڪو ڪير ٿو لاهي؟ ڪلاس روم ۾ تعليمي ادارن ۾ استادن ۽ انتظامي اڳواڻن جي توهين ڪير ٿو ڪري؟ پاڻ ۾ وڙهندڙ شاگردن جون تنظيمون ڪير آهن؟ اسان جا دشمن سنڌ کي ٽڪرا ٽڪرا ڪرڻ ۾ مصروف آهن ۽ اسان هڪ ٻئي کي ٽڪرا ٽڪرا ڪرڻ ۾ مصروف آهيون. هن وقت جڏهن اسان کي متحد ۽ مضبوط ٿيڻ جي گهرج آهي، تڏهن ڪوڙي انا، ذات پات جي زهر ، مقدس نظرين جي نالن ۾ عوام دشمني ۽ جهالت جي جنون کي اسان پنهنجو مذهب ڇو بڻايو آهي؟ اسان جي عقل کي ڇا ٿيو آهي؟ اسان سنڌ دوستيءَ جي دعويٰ ڪري سنڌي عوام جي زندگي ڇو ۽ ڪنهن لاءِ زهر بڻائي رهيا آهيون؟

    اڄ سنڌ ۾ آواز ۽ طاقت رکندڙ طبقن، شاگرد تنظيمن، وڏيرن، پيرن ۽ اميرن کي اهنسا جو اصول اپنائڻ گهرجي. جڏهن حالتون موت بڻجي اچي مٿا بيٺيون آهن ته پوءِ پاڻ کي گهٽا ڏئي مارڻ ڪٿان جي دانشمندي آهي؟ عقل ۽ حالتن جي تقاضا ته اها آهي ته اسان پنهنجا ويڇا وساري ڇڏيون، ڪوڙي انا مان آزادي حاصل ڪيون ۽ نفرتن بدران پاڻ پيارجي ورکا ڪيون، جيڪڏهن پنهنجو ذيادتي ڪري ته انهيءَ زهر کي به زم زم ڄاڻي پي وڃون. هن وقت هڪ ٻئي کي معاف ڪرڻ ۾ ئي اسان جي اجتماعي بقاءَ جو راز لڪل آهي. اسان جيڪڏهن چاهيون ته قوم جي حيثيت ۾ ڪجهه وقت زندهه رهون ته پوءِ پاڻ تي ، ۽ هڪ ٻئي تي رحم ڪرڻ گهرجي. يقين ڪري ڄاڻو ته سنڌ کي جيترو نقصان اسان پهچايو آهي، اوترو نقصان آسمان ۽ ڌرتيءَ ، ڏٺل ۽ اڻ ڏٺل ، جاندار ۽ غير جاندار شين ڪونه رسايو آهي. پڪ ڪري ڄاڻو ته سنڌ کي حد کان وڌيڪ ڇهيو سنڌين ئي پهچايو آهي. اسان ڌارين جا دوست آهيون ۽ پنهنجن جا ويري آهيون. اسان تي ڌاريو مٿي تي هٿ رکندو ته پاڻ ڌرتيءَ ۽ ڌرتيءَ وارن سان غداري به ڪرڻ لاءِ تيار ٿي ويندا سين . هن کي ڇا چئجي ته دنيا جهان وارا اسان جي جيجل ماءُ جي سيني تي ويهي خنجرن سان ان کي ٽڪرا ٽڪرا ڪري رهيا آهن ۽ اسان عجيب قسم جا غيرت مند غيرت جي انهيءَ تقاضا کان بي نياز ڪوڙي انا ۽ ڪوڙي غيرت جي نالي ۾ پاڻ ۾ وڙهي رهيا آهيون. اسان لطيف کي نه بخشيو، اسان سچل کي نه بخشيو، اسان هر ڪنهن محسن تي رحم نه ڪيو ۽ هن نازڪ وقت ۾ به پاڻ ڪنهن کي به معاف ڪرڻ لاءِ تيار نه آهيون.اسان ذات پات رنگ نسل، نظرياتي فرق ، اميري غريبي ۽ عهدي رتبي جي بنياد تي روز بروز حد کان وڌيڪ تقسيم ٿيندا پيا وڃون. پوءِ اسان کي حالتون معاف ڇو ڪن؟ پوءِ اسان سان گڏ اسان جي ڌرتي کي تقسيم ڪرڻ کان ڪوئي ڇو روڪي ۽ ڇا لاءِ روڪي؟ اسان هن وقت تاريخ جو اهڙو باب لکي رهيا آهيون، جنهن جو عنوان آهي سنڌ جي تقسيم کان سنڌين جي تقسيم تائين هن دور جي جوڌن جي انوکي ڪهاڻي.

     

     

    (ڪالم ” ڌرتي ڌر تتي “، روزانامه جاڳو ، ڪراچي ،

    تاريخ :( 25. 10 .1994.

     

     

  • 5TH SIND PROVINCIAL CONFERENCE KARACHI PRESIDENTIAL SPEECH KARACHI 5TH SINDH PROVINCIAL CONFERENCE KARACHI Presidential Address

    REPORT

    OF THE IMPERIALS

    SIND PROVINCIAL CONFERENCE

    KARACHI

    1918


    5TH SIND PROVINCIAL CONFERENCE

    KARACHI

    PRESIDENTIAL SPEECH

     

     

    Brothers, Delegates, Ladies and Gentlemen!

     

    The gratitude I feel for the great and the signal honour which you have been pleased to do me by electing me to preside over your deterioration on this memorable occasion in our Capital City of the Province. I realize that this honour is the highest distinction which it is in the power of my countrymen, most to the Congress Presidentship, to bestow. But when I realize the responsibility attached to this honour, I sincerely feel that worthier shoulders than mine would have before sustained the burden.

     

    When however, I received your mandate in the midst of my humble work I at firs hesitated, but then I felt it my duty to obey and here I am, for better or for worse.

     

    At a time like this, I feel that what is required is a bold, emphatic and respectful declaration of our grievances, desires and aspirations, I shall endeavour to fulfill this task to the best of my ability and will rely on your indigence for my short-comings.

     

    The King Emperor

    Gentlemen! Our first duty today is to lay the feet of our august and beloved Sovereign George V King and Emperor our unswerving fealty, our unshaken allegiance and our enthusiastic homage. The throne in England is above all parties beyond all controversies.

     

    It is the permanent seat of the majesty, the justice, the honour and the beneficence of the British Empire.

     

    And in offering our homage and our fealty to its illustrious occupant, we not only perform a loyal duty but also express with the gratitude of our hearts for all that is noble and high minded in England’s connection with India. The late Queen Empress Victoria the Good and her worthy son, King Edward the Peace Maker are known to have exercised within the limits of their constitutional position vast influence for good in favour of a policy of justice and sympathy towards India. Our present King Emperor had announced his resolve to walk in the foot steps of his father and grand mother. We have therefore our fullest trust in him and the British Parliament that a policy of righteousness will be pursued towards India in the decision of India’s claim to Self-Government within the Empire, after Mr. Montagu goes back and submits his report on the subject, “We only claim that we should be in India what Englishmen feel to be in England and in the Colonies”.

     

    Tribute to the Dead

    Ladies and gentlemen! We have every year to concern the loss of some of our brilliant and enthusiastic workers, who pass away leaving us Emperor in the ranks of our public men.

     

    Since we met last at Shikarpur, the cruel hand of death have snatched away from us Mr. Achalsing Advani, a leading pleader of Karachi, a man of great intellectual abilities, undaunted courage brilliant powers of expression and unbounded enthusiasm. He was the rising star in the Political horizon and a man of great personality who took keen interest in unifying Political forces in Sind. It was only last year at Shikarpur, that while addressing you from the Conference platform, this young man gave you a promise that he will thoroughly master of Sindhi language at today’s Conference. But it was he who pressingly invited the Conference to Karachi this time. He has pressed away. How greatly do we miss today his familiar and sweet face from this platform!

     

    Next, gentlemen, we have to mourn the loss of that great towering personality – the Pioneer of Modern nationalism, who was our pilot under storm and stress – Our India’s grand old man, Mr Dadabhai Nourji. He was India’s greatest leader and friend. No language will suffer in describe his deeds, and service to his country, his splendid courage and his unfaltering devotion in the course of Home Rule. His name is a bye-word in every family in India. To him is due the word “Swaraj”.

     

    An other great patriot and friend of India, Sir William Wedderburn has been removed by death. He was the last of that noble trio who for long years and under the most trying circumstances toiled hard and incessantly and unselfishly for the uplifting of India. Mot of us knew Sir William personally as the judge of our Sadar Court and then of the Bombay High Court. Twice was she president of the Indian National Congress at Bombay and Allahabad. Any one like myself, who had the good fortune to know him personally, will testify how he inspired, elevated and educated those who came under his influence by the nobleness of his nature, his world-wide sympathies, his profound earnestness, his ceaseless devotion to the cause of India and by his indomitable faith in the British sense of justice and his inestimable exertions even by the calumny end obloqucy which his own countrymen heaped on his head. He was deeply touched and greatly distress by the sad plight of the poor Indian raiyat and like Mr. Dadabhai his whole heart was fixed upon devising, advising, and insisting on measures emulated to alleviate their unfortunate condition. Sir William at the age of 72 came all the way from England in 1910 to preside at the Allahabad Session of the Congress in order to cement the bonds of unity between Hindus and Muhammadans.

     

    We have suffered another great loss in the cause of the Indian nationalism in the death of the Hon: Mr. A. Rasul of Colcutta. He in his intense passion for his Motherland recognized that the cause of Mohammadans was indissolubly bound up with that of the Hindus and took a leading part in effecting that rapprochement between the two communities which has been so valuable in our political unification. And yet another eminent and distinguished Indian, an enthusiastic worker in the cause of our Motherland the great promoter of the Hindu University, Sir Sundurlal has just passed away. His death is indeed a great loss to the country.

     


     

    Gentlemen, our gratitude to those dear and noble souls will be best paid, in the words of our noble leader Mrs. Annie Besant : By following in their footsteps, so that we may win the Home Rule which they longed to see with us and shall see ere long from the other world of life in which they dwell today.”

     

    War and Home Rule

     

    Brother Delegates – The great war still continues. Our leader Mrs. Annie Besant said early in course of the war. “ That the war could not end until England recognized that autocracy and bureaucracy perished in India as well as in Europe.” Did not the Bishop of Calcutta declare the other day that, it would be hypocritical to pray for victory over autocracy in Europe and to maintain it in India? The one prominent feeling, that arises in the minds of all of us, is one of deep admiration for the self-imposed burden which Britain is hearing in the world’s struggle for liberty and freedom and a feeling of profound pride that India had not fallen behind other parts of the British Empire, but has stood shoulder to shoulder with them by the side of the Imperial mother in the hour of her surest trial. In the great galaxy of heroes there are now and there will never cease to be beloved Indian names testifying to the fact that our people would rather die unsullied than outlive the disgrace of it

     

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  • Haji Abdullah Haroon Presidential Address by Mr. G.M. BHURGRI Speech 21 APRIL 1916

    THIRD SINDH PROVINCIAL

    CONFERENCE

    HELD AT LARKANA

    ON THE 21 APRIL 1916

    PRESIDENTIAL ADDRESS

    OF THE HONOURABLE

    Mr. G.M. BHURGRI

    Standard printing works, Hyderabad, Sindh

     

    THE PRESIDENTIAL ADDRESS

     

    Brother Delegates and Gentlemen

     

    It is with no small difference that I have accepted the chair on this august occasion. It is, indeed, a proud privilege to preside over the deliberations of this important assembly, which represents the highest thought and aspiration in this Province. I cannot sufficiently esteem the great honour you have done me and can not help feeling that worthier shoulders than mine would have better sustained the burden of this great trust. While thanking you, therefore, for your kindness, I would at the same time crave your indulgence and forbearance for y many deficiencies and shortcomings. Of which I am only too painfully conscious. I do not for a moment take my election to the chair as a compliment to any personal merits of mine, which I am humbly aware, are at the best very slender indeed. I would fain have shrunk from this responsible and difficult. If honourable position, but the call of duty was insistent and I have humbly obeyed.

     

    Our first and foremost duty is to give expression to our deep sense of loyalty and allegiance to the Crown. The British Crown is the embodiment of all that is good and great in human rule and is worthy of our deepest fealty and homage. However, I think it entirely superfluous for me a command to your attachment a rule for which no thinking person in India has anything but the profoundest love and devotion. At the present moment when England is engaged in a deadly conflict with the powers of human darkness, she is especially entitled to our loyal support and assistance, which she is happy to know and we are proud to feel, she possesses in boundless measures.

    Our next duty is of a melancholy character. It is to express our deep sense of the incalculable loss sustained by India in the death of two of her noblest and greatest sons, Mr. Gokhale and Sir Pherozshah Mehta. Yielding to none in their consuming love for India. They devoted the untiring labours of their valuable lives to the service of their motherland. Their rare capacities their unequalled knowledge, their fearless independence of character, and their inflexible spirit compelled the respect even of those with whom they were brought into conflict. Men of broad minds and large hearts, patriots in the truest and highest sense, they will ever be an example and an inspiration to India’s coming generations.

    Theirs was the proud if responsible, role of guide, philosopher and friend to aspiring India a role which they so abundantly fulfilled. Let us earnestly trust that the inspiring influence of their precept and example will ever abide with us, and fortify and sustain us in all our labours and trials in the cause of our country.

     

    Another painful matter before us is to chronicle the profound sorrow of thaw whole people of India at the departure form office of the late Viceroy. Lord Hardinge Gentlemen, the inestimable qualities of Lord Hardinge are too well known and revered throughout the length and breadth of this country to make it necessary for me, much as I might wish it, to add any feeble words of mine in respectful and loving commendation. Lord Hardinge was statesman of the first rank, a statesman of the widest outlook and of the deepest insight, a stamen who won the unbounded esteem and the undying love and gratitude of the people of India by his evalted sense of justice, by his most wise and kind sympathy with the legitimate ideals and aspirations of the Indian people, and by his devoted labours in the cause of India. The bark of the state was committed to his care during high winds and troubled seas such as the world had not known before. But he guided it wisely and well despite the extreme difficulty and gravity of the situation. He handled the situation delicately, gently, yet with the most signal and conspicuous success. Now that he has been taken away from us, let us earnestly trust that his interest in the cause of the country for which be laboured so lovingly will continue, and that India will never cease to enlist his powerful and kindly exertions in her behalf.

     

    This brings us to our next duty which is to extend to his successor, His Excellency the Viceroy Lord Chemlsford a most respectful and cordial welcome to our country. The mantle of Lord Hardinge has fallen on his shoulders, and we are humbly expectant that his governance of India will be characterized by the same qualities that made the frule of his revered predecessor, Lord Hardinge so loved and respected throughout the country.

     

    The one grand theme of universal interest at the present moment is the Great War that is convulsing the entire civilized world. It is a Titanic conflict such as the world has never before seen in all her history dwindline all previous wars by the incomparable magnitude of its scale by the vital importance of the issues raised and by the momentous character of the effects and consequences it with …….. It is a fight of principles of right on the one side and of might on the other. And it is a matter for supreme and just pride to all of us that Britain stands in this conflict as she has ever stood, and we trust, will ever stand, for the cause of right as against the empire of might, for justice as against oppression, for freedom as against tyranny, for exalted principle as against sordid policy for the sanctity of moral obligation as against disregard for the demands of morality, for the inviolability of national integrity as against the destruction of national independence. Our profoundest gratitude is due to all those who have offered their lives or the lives of those they love as a holocaust with such generous abandonment on the altar of their nation’s cause; to all those boble sons who have shed their blood so unstintingly in this national sacrifice, and to all those boble mothers and wives who have borne the pangs of bereavement with so brave a heart. Our faith in the ultimate triumph of our cause is unfaltering, for we know and feel that he is thrice armed that hath his quarrel just. That Province grant success to our arms is the wish and prayer that lie deep in the hearts of every one of us.

    The great part India has been called upon and has been able to play in the war is also a matter for honest pride to all her sons. Our soldiers and citizens alike have rallied round the imperial standard and have spontaneously and enthusiastically responded to the call of the Empire in her hour of supreme trial. India has given her blood, her treasure, her resources with ungrudging heart and in unstinted measure. Her grand spirit of heroism and sacrifice has evoked the admiration of even her enemies. She has established her reputation for loyalty and fidelity before the whole world and for all time. I speak in no high spirit of vain glory or proud vein of self complacency. I do not for a moment mean to imply that India has done anything more than her clear duty towards her rulers. I would emphasize the fact that India has only fulfilled the clear demands of allegiance and gratitude to the Crown in doing all she has does for the Empire a crisis. At the same time it must be recognized that she has discharged these difficult if high, obligations not with any bad will or with any bad grace, not in any selfish or calculating spirit, but voluntarily, cheerfully and is interestedly. Let us earnestly trust therefore that if ever there were any doubts of the loyalty of India to the British Crown, those doubts have been completely and for ever laid at rest by the present war.

     

     

    Our goal

     

    Gentlemen, let us come now to our goal, for this cannot be placed before our minds and those of our rulers too often or too insistently. Our clear and definite objective is the attainment by India, by constitutional means, under the aegis of the British Crown a system of self-government which should fulfill the legitimate aspirations of the people. Gentlemen, this is the ideal to which we are immutably committed. And it is an ideal which needs no apology or justification. For self government is on e of the fundamental facts of the physical and moral world. In the words of that great son of India, the Honorable Mr. Surendernath banerji, Self-Government is the order of nature the dispensation of divine Province. India must be master of its own destinies. That is the divine law, and the immutable order of the universe written in every line of universal history written in character by the inserutable hand of divine province. If there is to be a deviation or departure, it must be transitional and transient like the needle of a compass. But always pointing northward, steadily towards the goal which is self-government which ought to be the normal condition of things” and India’s grand old man, Mr. Dadabhai Nowroji also pressed this demand on the attention of our rules when he said than the peasants of Russia are fit for end obtained the Duma from the greatest autocrat in the world, and the leading statesman the Prime Minister of the free British Empire, proclaimed to the world, “The Duma is dead, long live the Duma. “Sarely the fellow citizens of that statesman, and the free citizens of that Empire by birthright and pledged righ5ts, are far more entitled to self-Government, a constitutional representative system, than the peasants of Russia. I do not despair. It is futile to tell me that we must wait till all the people are ready. The British people did not so wait for their parliament. We are not allowed to be fit for 150 years. We can never be fit till we actually undertake the work and the responsibility. While China in the east, and Persia in the West, of Asia are awakening, and Japan has already awakened and Russia is struggling for emancipation- and all of them despotisms- can the free citizens of the British Indian Empire continue to remain subject to despotism- the people who are among the first civilizers of the human race? Are the deseendants of the carliest civilizers to remain, in the present times of spreading emancipation, under the barbarous system of despotism, unworthy of British instinets, principles and civilizations”?

     

    This ideal, gentlemen, has had the sanction of the British Government from the earliest days of her rule and the approval of the most eminent state men all ties. No less a statesman that the late viceroy, Lord Hardinge, impressed this ideal on the attention of his countrymen in India in words of sagest counsel to the present and future generations of English rules in India, and of stimulating encouragement to the people of this country. The words have echoes and re-echoed times without number but they are words which can still bear repetition. The words have been enclosed and re-echoed times without number but they are words which can still bear repetition. These are the words he spoke and I would comment them to your earnest attention. “England has instilled to this country the culture and civilization of the west with all its ideals of liberty and self-respect. It is not enough for her now to consider only the material outlook of India. It is necessary for her to cherish the asprations, of which she has herself sown the seed, and English official s are gradually awakening to the fact that, high as were the aims and remarkable the achievements of their predecessors, a still nobler task lies before them in the present and the future in guiding the uncertain and faltering steps of Indian development along sure and safe paths. The new role of guide, philosopher and friend is opening before you and it is worthy of your greatest efforts. It requires in you gifts of imagination and sympathy, and imposes upon you self-sacrifice, for it means that slowly but surely you must diverts yourselves of some of the power you have hitherto wielded. Let it be realized that great as has been England’s mission in the past, she has a far more glorious task to fulfill in the future. In encouraging and guiding the political self-development of the people.” And, again in his convocation Speech, his Lordship observed that it must be recognized that India cannot and will be not remain stationary, and that it is the task of the imperial Government to guide her development and to help her to at tain her just and legitimate aspirations.” Let us therefore, earnestly trust that British statesmanship will rise to the full height of its high responsibilities, and grant India what she has every right to expect at her hands.

     

    It must not be supposed that, in making this demand, India is for a moment unmindful of her incalculable debt to England. No India is profoundly sensible of, and deeply grateful for, all that British rule has done for her, and has definitely and cheerfully accepted British Supremacy as the basis of her political evolution. But, at the same time, India feels that she is entitled to remind England that her greases good is still to come a good that is hers as much by right as by promise.

     

    As much as to England’s duty by India. That India is fast realizing her duty to herself is clear from the growing spirit of inter-communal amity which she is doing her best to foster. And this brings me to the question of Hindu and Mahomedan relations.

     

    HINDU AND MAHOMEDAN RELATIONS

     

    One of the encouraging signs of the times is the increasing rapprochement between the two great communities in India, the Hindu and the Mahomedan. This is full of promise endures. That union is strength is indeed a truism, but it is a truism of such infinite value that it can never be sufficiently emphasized espeicallywhen counsels of separation threaten to prevail. It is in the cordial and whole-hearted co-operation between the various communities in India, in the subordination of communal interest to the national cause. And in the sinking of sectarian differences in a common Endeavour to promote the general good, that India’s salvation clearly lies. In this connection, it may not be out-of-place to refer to the open entente between the Indian national congress and the All-India Muslim League, which was long the pious wish of all true lovers of India, but which is now an accomplished fact. This is a very significant indication of the change for the better in the mutual relations of the two leading communities in India. Which was long foreshadowed by the advance of education and the increasing opportunities of mutual knowledge and contact. This union implies a common recognition of the fact that the time has come when the people of India must no longer be divided into hostile camps but must join hands and devote their concerted efforts to a common cause. Even in Sind, where racial differences were so pronounced in the past, there are observable pleasing indications of an increasing mutual understanding and good will between the various communities. This various communities. This very conference, in which Hindus and Mahomedans have met as members of one household for the promotion of its common interest, is a convincing proof of that inters communal good feeling that is the happiest augury for the future of this Province. And that a still closer union be yet affected is a consummation devoutly to be wished, and towards which it behaves every one who has the interests of this Province at heart to help to the full extent of his power.

     

    While I am upon this subject, it may not be amiss to advert to the regrettable episode connected with the last session of the All-India Muslim League held in Bombay last year. I refer to the incident that led to the break-up of that meeting, and to the part alleged to have been played by the Police, particularly the Police Commissioner of Bombay, in the affair. The importance of the incident can scarely be exaggerated. It has exercised the minds of the whole thinking public of India, and has stirred the feelings of the people, particularly of the Mussalmans, to their very depths. Opinion, and feeling on the subject have found expression in almost every quarter. The press, representative of Indian opinion, has, voiced the people’s feelings in the matter in no uncertain accents, and seldom have the people at large been so affected by a single incidenet as by the incident in question.

     

    Here was a meeting being held that was lawful in every sense of the word. A lawful assembly had met in a lawful manner for a lawful purpose. Clearly it was entitled to hold that meeting without any unlawful disturbance. The Police were in attendance in pursuance of their duty to maintain peace and order. The head of the Bombay Police and the head of the Presidency Magistracy were also on the scene. Yet the elements of disorder deliberately break loose, interrupt the proceedings and finally compel the assembly to dissolve its meeting. Clearly this was an occasion that called for the immediate action of the Police. That action was actually invoked, but was flatly denied.

     

    This incident, you will see, clearly raises an important question of constitution. Indeed, the question transcends the bounds of purely communal politics, and is one of national moment. Hence the imperative necessity for a thorough and impartial enquiry into the matter by Government. That enquiry has been demanded by the general voice of public opinion in India, but I extremely regret that it has not yet been granted. The regret is all the greater as it is the reputation of Government that is undeservedly suffering. Let us, therefore, earnestly trust that enquiry will no long be withheld.

     

     

    REFORM OF COUNCILS

     

    I come now to the much-needed reform of the Legislative Councils. The Reform Scheme inaugurated by Lord Minto and Morley has worked very satisfactorily since its introduction. The time, I think, has come when the umber of Indians in the Executive Council should be increased. At present, we have only a nominal, and entirely ineffectual, representation in that important council, and I think it is time that a more real and substantial participation in the work of Government were granted to Indians. Again, I think we should press for an elected majority in Council instead of the present nominated majority. For a nominated Indian is virtually an official, an official in effect if not in name. At least, he is so to the people, whether be so in actual fact or not. To the public mind, he is generally identified with the official camp, and can never command the confidence of the people in anything like the same degree as an elected member. Hence it is idle to pretend that nominated members are, or can ever be, to the people what its own chosen representatives are, who are men of its own express selection, as against nominated members, who may not be, and often are not, men quite after its heart.

     

    Another suggestion I should like to make is with regard to Resolutions. The most important right created by the Minto-Morley Reform Scheme was that which enabled the non-official members of the Legislative Councils to move resolutions on matters of public interest. Unfortunately, however, this right is able to be rendered quite nugatory by the absolute and unqualified powers of veto vested in His Excellency the President. Hence what is given by one hand is withdraw able by the other without any restriction whatever, such has actually been the case whenever resolutions that, for some reason or other, did not find favour with Government were sought to be moved by non-official members. Such dictatorial power practically renders the right in fructuous. I, therefore, think that if the right granted is to be of any use, the power to control its exercise must be subject to some condition or qualification.

     

    Again, the resolutions themselves, when passed by the council are at present only allowed the force of recommendations, and stop short indecisions. This leaves Government free to give effect totem or not, just as it may choose to decide, and robs resolutions of their main value. I would therefore, submit that. If resolutions are to be of any practical worth, decisive effect should attach to them.

    SEPARATION OF EXECUTIVE AND JUDICIAL FUNCTIONS.

    One of the most important matters for reform is the time-honoured combination of judicial and executive functions in one officer of Government. The subject is as old as the time of Lord Cornwallis, Governor-General of India, when attention was first called to the importance and urgency of this much needed reform. The system which allows the same officer of Government to collect the revenue, to control the police to institute prosecutions and , at the same time, to exercise large judicial powers has been condemned not only by the general voice of public opinion in India but also by some of the highest officers of Government and some of the greatest judicial authorities in this country, it has been perhaps, the most insistent subject of complaint and representation to Government by the Indian Press and by representative public bodies and individuals throughout a long series of year. It formed part of the subject matter of the famous memorial addressed to the secretary of State for India. The very names of the signatories to this memorial are such as spell unquestionable. They are:- The Right Honourable Lord Hothouse )late Legal member of the Viceroy’s Council, Member of the Judicial Committee of the Privy Council), the Right Honorable Sir Richard Garth (late Chief Justice of Bengal), the Right Honorable Sir Richard Couch (late Chief Justice of Bengal, Member of the Judicial Committee of the Privy Council), sir Charles Sergeant (late judge of the high court, Calcutta), Sir John Phear (late judge of the high court, Calcutta, and chief justice of Ceylon), Sir John Scott (late judge of the high court Bombay), Sir William Wedderburn (late Reader in Indian law at the University of Cambridge) and Mr. Herbert Reynolds (late member of the Bengal legislative council), surely, gentlemen these are names to conjure with and they impress a hall-mark, so to speak, on this scheme of reform. The memorial itself is most instructive reading. It shows that from the earliest them the Government of India have clearly recognized the evil of combination of functions, and have frankly approved the principle of separation. It would take me too long to place before youth opinions of all the high officers of government who have form time to time expressed themselves on this subject. But one passage may be quoted with advantage. Thus Sir Frederic Halliday (sometime Lieutenant-Governor of Bengal and member of the Council of the Secretary of State) said: – “The evil which this system produces is twofold; it affects the fair distribution of justice, and it impairs, at the same time, the efficiency of the Police. The union o f Magistrate with Collector has been stigmatized as incompatible, but the junction of thief-catcher with Judge Issue relies more anomalous in theory, and more mischievous in practice. So long as it lasts, the public confidence in our criminal tribunals must always be liable to injury, and the authority itself must often be a used and misapplied.

     

    The memorial then summaries the arguments for the proposed reform. I could not do better than to quote its very language. The objectifies to the present system, the Memorial recites, are (1) that the combination of judicial with executive duties in the same officer violates the first principles of equity, (2) that while a judicial officer ought to be thoroughly impartial, and approach the consideration of any case without previous knowledge of the facts, an executive officer does not adequately discharge his duties unless his cars are open to all reports and information which he can in any degree employee for the benefit of his District, (3) that executive officers in India, being responsible for a large amount of miscellaneous business, have not time satisfactorily to dispose of judicial work in addition. (4) that, being keenly interested in carrying out particular measures they are apt to be brought more or less into conflict with individuals, and therefore, it is inexpedient that they should also be invested with judicial powers, (5) that under the existing system, Collector- Magistrates do in fact neglect judicial for executive work, (6) that appeals from revenue assessments are apt to be futile when they are heard be revenue officers, (7) that great inconvenience, expense and suffering are imposed upon suitors required to follow the camp of a judicial officer who, in the discharge of his executive duties, is making a tour of his District, and (8) that the existing system not only involves all whom it concerns in hardship and inconvenience but also, buy associating the judicial tribunal with the work of the police and of detectives, ad by diminishing the safeguards afforded by the rules of evidence, produces actual miscarriages of justice and creates although justice be done, opportunities of suspicion, distrust and discontent which are equally to be deplored.” The memorial appends summaries of various cases which illustrate in a striking way some of the damagers that arise form the present system, and then makes the following instructive observations. “These cases of themselves might well remove the necessity of argument a priori against the combinations theory. But the present system is not merely objectionable on the ground that, so long as it exists, the general administration of justice is subjected to suspicion and the strength and authority of the Government are seriously impaired. For this reason it is submitted that nothing short of complete separation of judicial form executive functions by legislation will remove the danger. Something, perhaps. Might e accomplished by purely executive measures. But such palliatives fall short of the only complete an satisfactory remedy, which is, by means of legislation, to make a clear line of division between the judicial and the executive duties now often combined in one an the same officer.”

    This reform has received repeated endorsement from the highest quarters. Thus Lord Cross, secretary of State for India in council, refereed to the proposed separation of functions as “an excellent plan which would result in vast good to the Government of India, Lord Kimberley, a later Secretary of State, also approved the proposed reform. Finally, Lord Duffer in, Viceroy of India. Characterized the proposal for separation put forward by Indian opinion.

    I trust I have sufficiently shown that the present system is vicious both in theory and in practice. In theory it offends against the most fundamental principle of justice, the principle which demands that the judge of any matter shall not be one who has any previous knowledge regarding it, or any interest in its adjudication in any particular way. In practice, the system has proved itself to be absolutely incompatible with the proper administration of justice. The mind of man being constituted as it is, it is almost impossible for an official to prevent knowledge or interest acquired by him when acting in one capacity from influencing him, when he is acting in an other. And even if this were possible, the public conviction of its impossibility would still be there to reckon with. And herein has the inherent and inevitable vice of the system. Hence I mean no reflection on the officers of Government who conscientiously Endeavour to discharge the conflicting duties developing upon them in the best way possible. The fault, I re-iterate, lies in the system, not in the men.

    The traditional objections that have been urged against any departure from the present system are mainly two. It is either contended that the

    Removal aft judicial powers farm an executive officer would impair his authority and prestige, thus detracting farms his executive efficiency,

    Is that the proposed separation of the two? Functions would entail an increased expenditure, which is prohibitive in the present condition of Indian finances. The first contention is sufficiently met by the fact that the authority of executive officer is adequately protected by the powers he otherwise possesses. There is the Revenue Cadre which vests him with powers by which he can make his authority respected and feared throughout his District. Hence his authority does not need any support in the shape of judicial power. It is not as if the prestige of an officer necessarily depends a possession of judicial power. For, if this were so, we should expect the prestige of His Excellency the Viceroy Nat only to suffer by comparison with that of a District are Sessions Judges, but even to be in serious jeopardy. Besides, the reform in question does not propose to do away with judicial, power’s altogether, but only to sever the judicial function from the executive, and to vest them in separate officers. The present judicial powers, therefore, will be maintained in toot, but only their devolution will change.

    This objection is, therefore, clearly untenable. It has ‘never even been seriously, or at least openly, urged by any responsible officer of Government, however much it any underlie, as it is, rightly lor wrongly, believed to underlie, the attitude of Government towards this question.

    The other objection urged is equally unsustainable. It has been repeatedly demonstrated that this reform need notaccasion any increase of expenditure; that, even if it did, the additional expenditure could be met by a judicious diversion of the State revenues farm other purposes; and that, even if this were ‘not acceptable, the caddied expense would be cheerfully barne by the people. But, even if the above

    Objections had any force or substance inihem, which they have not; it still behaves a Government that stands for justice to. Subardinate what “¬are after all comparatively petty considerations to the clear and force or substance in them, which they have nat, it still behaves a

    Government that stands far justice to subordinate what are after all comparatively petty considerations to. The clear’ an admitted demands of right and fairness. If the present system is an evil, and a great evil, as it’s admitted to. Be an all hands, then it must be remedied, whatever be the cost or consequences entailed. For it is a question that is obviously momentous both in its scope and its effects, for it affects, and very gravely affects millions of men in their very liberties.

    It is some satisfaction to. Knaw that the reform in question has already reached the stage ofpramise. For, a few years ago, Sir Harvey Adamsan, speaking in the Vuceregal Council, salemnly promised that, an experiment would be made. That premise, I regret ha snot yet fructified, and we owe it to ourselves to. Press with might and main far its performance. Government has charged itself with a clear duty in ‘this matter and ours is bathed the right and thy duty to. See to the fulfillment of this obligation by Government.

     

    COMMISSIONS IN THE ARMY &c., &C.

    Yet another direction in which, I think, reform has been long delayed, is that of the grant to. Indians of Commissians in the army, the grant of

    Arms and the admission of Indians to volunteering. These have been long the hope and prayer after people of India, and I earnestly trust that England will no. Langer demurs to granting them. The present disabilities in these directions are bath inequitable and invidious. For has not India deserved well enough of England to receive better treatment than this at her hands? Has India nat earned England’s trust abundantly? Besides trust begets trust, and it is therefore, to be fervently happed that England will realize both the unfairness and the Unisom of her

    Policy in this direction.

     

    COMMISSIONER=IN-SINDH’S ACT

    I now came nearer home, and propose to. Survey our Provincial situation. Here we have a Commissioner-in-Sindh who, by virtue of the Commissioner-in-Sand’s Act (Act V of 1868), practically constitutes the Local Government of the province. That Act enacts that¬

    “1. It shall be lawful for the Governor a f Bombay in Council, by a notification published in the Bombay Government Gazette, to delegate to the Commissioner-in-Sindh all or any of theaters conferred on the said governor in Council, as the Local Government of the province of Sindh, by any of the Bombay Regulations, or by any Act of the Governor-General of India in Council solely applicable to the presidency of Bombay or by any Act passed heretofore or hereafter by the Governor of Bombay in Council, or by any of the Acts of the Governor¬

    General in Council in the schedule to this act. ‘

    2. It shall be lawful far the Governor of Bombay in Council, with the consent of the Govern~-General in Council, to. Delegate to the Commissioner-in-Sindh all or any of the pawers heretofore are hereafter conferred by any Act of the Governor-General in Council are the

    Governor of Bombay in Councilor the local government of the province of Sindh.

    \

    3. All Acts dane by the C6mmissioner~in-Sindh under the authority of any power so, delegated shall be as valid as if they had been done by the Governor of Bombay in council.”

    This wide delegation of power makes the Commissioner-in-Sindh, without a council, supreme and sole arbiter in many matters that in anther parts of the presidency are decided by the Governor of Bombay in council, and often places the decision of questions of the first magnitude and importance in his sale hands. It entails all the evils of absolute authority, and freedom farm control witch are inherent in every farm of autocracy. It is one man’s rule, instead after rule by council, which the other parts after presidency enjoy. This is the root defect of

    The administration of the province, and our interests ‘

    Demand that Sindh be placed in the same position in this respect as the other part of the presidency. The Act was passed as long ago an s 1868, and, no. doubt awed its argon to. The primitive and undeveloped state of the province at ate time, which necessarily called for the

    Existence of large and absolute powers within the province itself. By with the passage of time and the great progress and development of Sindh since them, these powers have entirely last their justification, and Cali far repeal.

    Hence it is clear that we can no. longer remain, in this position. There are, it appears to. Me, two obvious courses open to us, either to demand a

    . Repeal of this Act, are to demand that Send, go with the Punjab and be under a Governor in council. I need scarcely say that, in making this

    Suggestion, I mean not the slightest reflection and the eminent officers who. Have filled this office with such credit to themselves and to

    I

    Government. I have nothing but the deepest respect and regard for their high qualities and character, and my suggestion is nat the least

    Detraction farms their acknowledged merits. It is the system that is objectionable.

     

     

    THE POLICE

     

    I now come to the Police question in Sindh, while constitutes a sore grievance of the people of this Province. This subject is inseparably connected with that of the separation of the judicial and executive functions and its very solution ultimately depends on the solution of that question. For, if a complete severance is once affected between the executive and the judicial functions, the Police are a power in the land. It is to be regretted, however, that their do not always use their authority wisely or well. The influence they are able to wield in the department of justice is formidable to a degree, but it is to be deplored that influence is not always of beneficent character. But what is to be most regretted is that even the Magistracy of the Province is not beyond their potent is way use their authority wisely or well. The influence they are able to wield in the department of justice is formidable to a degree, but it is to be deplored that influence is not always of beneficent character. This is due to the fact an officer who controls the Police also controls the Magistracy. The Magistracy aim cases sent up by the Police is a matter of common knowledge, and constitutes the greatest hardship and grievance connected with the administration of justice in this Province. As justice is or ought to be, the paramount consideration for a state the judiciary oath to be placed above, and altogether beyond, the Executive. For, only by the executive by the being kept in its proper place can that freedom of hand be secured to the judiciary which is an essential condition of its proper working. The present situation in Sindh is almost tantamount to a rule of the Police, and it does not need much knowledge or experience of this Province to know that that rule is mighty, and sometimes a terrible, rule. The Police have it practically in their power to make or mar a man. And the pity is that the man they make is not always, or even generally, a good man, and that the man they mar is not always, or even generally, a bad man. The man that is willing to play into their hands, without the reservation that conscience might be impose, is the object f their powerful favor and patronage. On the other hand, the man whose principle prevents him form lending him to their designs exposes himself to their dangerous hatred and oppression. They are charged with the important duties of preventing and detecting crime. Those duties can be conscientiously fulfilled only by the due exercise of vigilance and industry. But this course is too arduous for the. Case” loving subordinates of the Police Department. A much simpler and easier method is a t hand in the provisions of the preventive law, embodies\d in Chapter VIII of the Criminal Procedure Code. With the wanton abuse of this branch of the law by the Sindh Police I shall deal later. Then there is the domain of confession in which they generally playa sinister part. Every conceivable form of pressure that human.

    Ingenuity or cruelty can suggest is brought to bear on supposed offenders for the purpose of ~extorting confessions. No doubt, confessions made to the police under any circumstances are inadmissible in evidence. But confessions made to private persons or to Magistrates are so admissible. And here is a field for Police oppression which that body never neglects. Resort to pressure soon impresses their victims with the advantages of confessing. Pain, or the fear of it, compels such confessions. And these are what are afterwards made to masquerade as voluntary confessions. Similar methods are also resorted to in the plausible restorations of property by supposed offenders that the Police

    Sometimes fake. The cases that ~occasionally come to light vividly bring home to one the withering sway wielded by the all powerful Police in Sindh. Even Seminar of position and respectability are the victims of their oppression. And these instances are certainly too isolated occurrences by any means. They are only a few out of a very large number of similar cases, which are never brought or come to the notice of the authorities. Verily, their name is go ion, but it is seldom that the aggrieved parties have the hardihood of jeopardizing their interests by complaint to the authorities; a course which they know only too well will earn them the odium of the Police’ which is a terrible thing to them. But sheer desperation now and again drive s these Zemindar to throw all prudence to the winds and to bring their grievances to the notice of responsible officers of Governments. And the very fact that Zemindar of Sindh who are remarkable, if for nothing else, at least for their docility, patience and submissiveness- qualities they possess even to a fault should be goaded on to a course which they well know is full of peril is proof abundant and eloquent 0 the extent of the oppression practiced by the Police in Sindh. The reign of terror instituted by the Police in this province has no clearer index and no more powerful commentary that such occasionally desperate action on the part of their victims.

    It will thus be seen that the present activities of the Sindh Police area regrettable diversion of their attention and energy from their legitimate and’ necessary duties, which are the real prevention and detection of crime, to a plausible make-believe of such activity, such as has been referred to above. The deplorable result of this misdirection of effort on their apart has been that crime, especially serious crime, has not received the attention it deserves at their hands.

     

     

    AMENDMENT OF THE CRIMNAL PROCEDURE CODE

     

    As the Bill to amend the Criminal Procedure Code is on the legislative anvil, I might venture to offer a few suggestions in regard to the more important provisions dfthe Bill. Much the most important matter for amendment is Chapter VIII of the Code, particularly Section 110. It is a matter of notoriety that the provisions of this, section are being abused in Sindh, and that there is a general outer against the oppressive working of this branch of the law in this Province. It is, unfortunately, a handy and powerful weapon of oppression in the hands of the Police and of all unscrupulous persons generally. As matters stand at present, there is nothing to prevent any ill-disposed person from ruining the object of his aversion by putting into operation the terrible and easily’ worked provisions of this section. The police, through a mistaken sense of duty and misdirected zeal, are only too ready to play into the hands of every unprincipled person who has a bone to pick with his fellow or a grudge to repay. The result is that innocent persons are being damned every day by the machinations of their private enemies, who make common cause with Police, or y the activities of the ‘Police themselves, who press into service every private means, whether fair or foul, to comtfa.ss the ruin of those who. Have had the misfortune to incur their disfavor. Things have gone so far that pressure is brought to bear even on respectable persons to damn men not only to whose discredit they know nothing, but of whose unimpeachable character they are fully persuaded. Instances of such oppression are innumerable, and are mutinying daily.

    Now, unless earth blanche is to be given to the gratification of private malice or to Police oppression than which nothing could have been further form the intention or desire of the Legislature- something needs to be done very urgently in the mater. If the whole section is not to be abolished altogether- which, in my humble opinion, is much the best things that could be done, as it does on the whole more harm Than good to the people-let it at lest be so fended in by proper safeguards and restrictions as to ensure its working for the well-being of the people, and not to’ their harassment, as is unfortunately the case-at present. The state of things is painful and even alarming to a degree and. the need of reform ‘is imperative. . .

    Some time ago, an official enquiry had been institute by Government into the working of this branch of the law in send. On that occasion, the public at large were not consulted in any way. I had therefore taken the opportunity of placing some material of facts, opinions and suggestions on the subject before the public and representative bodies and persons, with a view to a final representation on the matter to Government. That representation was postponed till the completion of the Government enquiry. But as we are yet, and will probably continue to be, in the dark as to the results of that enquire, the public representation in this important matte should no ‘longer be delayed.

    It will be convenient to refer here to the Law of Confession, though strictly, it does not form a substantive part of the Procedure Code. This branch of the law too works, in actual proactive, under the best conditions, more harm than good, and I would therefore make bold to advocate its repeal in toto. There can never be, I will n to say absolute, but even marl, certainty of the voluntary character foamy confession owing to the fact that the accused are generally in the custody, and under the influence, of the Police prior to the confessions. And every reasonable inference, that inherent probability and practical experience suggest is against the voluntaries of confessions in general. For this reason, confessions do not deserve any evidentiary value being attached to them, and might well be excluded ‘form the law altogether.

    Then there are several provisions of the Bill which propose to extend the already wide powers of the police in matters of procedure. My emphatic, if respectful, opinion is that these powers are wide enough in all conscience, in fact much too wide to be safe, and it behoves us to resist tooth and nail any proposal to still further enlarge those powers. For, human nature began what it is, large and all but irresponsible power is peculiarly liable to be abused, and power is only likely to be well used when duly restricted a controlled. And bitter experience has taught us how long a powerful the arm of the Police can be even today.

    I am quite aware that some of the measures I have above ventured to suggest are somewhat heroic in character. But I feel, and strongly, that nothing short of such drastic remedies will cure evils for which palliatives can do but little.

     

     

     

    PUBLIC SERVICE

     

    The public service is another department in which I feel Sindh has a grievance. The Report of the Royal Public Service Commission is not yet out, and we therefore do not yet know what recommendations have been or will be made, and how their will affect Sindh. Let us, however, earnestly trust that when the Report does come out, it does not prove disappointing to the legitimate claims and aspirations of the people in this direction. Meanwhile, however, I may venture to suggest, with regard to tis province, that certain high appointments, such as those of collector, district judge, district superintendent of Police, etc. which are at present open to Indians in the Presidency, be thrown to Indians in this Province as well. For, in point of competency, Sindh does not, I think, compare unfavorably with the Presidency, and place that can be satisfactorily filled by the people of the Presidency can, I feel, be done justice to by the people of this Province as well. I would also urge that at lest one seat on the Court of the Judicial Commissioner in Sindh be allotted to the Provincial Bar, which. I am sure contains many men who could fill such a place with credit.

     

     

     

    DECENNIAL SYSTEM OF SETTLEMENT

     

    Perhaps the most important department of State activity is ‘the Land Revenue administration. On the one hand, it constitutes Government’s principal source of income, and, on the other, it affects the vast majority of the population. The most important matter for consideration in this branch of administration in Sindh is the term of settlement obtaining hirer. In this matter as in so many others, Sindh is dealt with in a measure different from that of the rest of India. For, whereas the rest of India enjoys either a permanent settlement or a settlement of 60 or 30 or 20 years- the last being the least period obtaining elsewhere- this Province is asked to be content with accordingly elsewhere- this Province is asked to be content a niggardly period of 10 years. Now the history of the decennial system of settlement in Sindh clearly shows that, originally, it was a provisional and experimental measure, adapted to the then primitive conditions: though it is remarkable that, even in those really days, the then highest opinion-that of the Commissioner-in-Sindh, the Governor of Bombay, and the Secretary of State for India – was in favor of an extended period. However, whatever justification there may have been for a short period at that early tie, there is no warrant whatever for the maintenance oath period in the present conditions. It has been repeatedly and conclusively shown that there is every reason, whether a priori or a posteriori, whether of experience, economy, justice or policy, against the short period, and every possible reason for a longer period. The resins advanced in support of the present term of settlement by the Government of India and by responsible officers of Government have been so often shown to be quite void of substance or force. On the other hands, the reasons against the present period have been proved to the hit both in theory and in practice. The stability of present conditions, warranting long settlement, the adverse effect of a short settlement on the value and on the improvement of the land. The speedier enhancements- for revisions are almost synonymous with enhancements-it brings in its train, and the countless other hardships and discouragements it entails on the Zemindar have been demonstrated by actual experience. It Was for Government to make out their case for an admitted exception. This type has failed to do; while, on the other hand, the people have succeeded in proving the applicability of the rule. Though the attitude of Government, therefore, in regard to this question has not been very encouraging in the past, it was some satisfaction to the people to know that the matter was finally to come before a Commission. That Commission has now completed its enquiry, and we are anxiously awaiting its Report, which 1 think, is overdue. And let us earnestly trust that that Report will not prove a disappointment to the people of Sindh, who has every reason to expect a recommendation for a longer period-30 years at the very least-in view of the vast mass of competent a responsible opinion in favor of an extended settlement.

     

    REMISSIONS

    Next in importance to the question of the term of settlement ‘in Sindh are the subject permissions. Remissions are a necessity born of the seasonal vagaries. The demands of Government are fixed and rigid, while agricultural conditions are as variable and indeterminate. Hence the call for remissions, which are abatements of the claims of Government, intended to afford relief Zemindar in seasons of agricultural depression. Remissions are, therefore, unquestionably a most equitable and benevolent idea. It is, however, a matter for deep regret that in practice they almost entirely fail of their just and kind purpose. The rules regarding remissions are open to the gravest exception, both in respect of their design and their manner of working. On the merits of the rules it is not possible for me to comment at any length, as by far The larger number of the are objectionable, and often on more than one ground. I shall therefore leave their fuller discussion to the mover of the resolution on the subject. One rul3e, however, I think, calls for special criticism. It is the rule that bass the claim for remissions on a certain proportion-less than-2: 1- between the value of the produce and the amount of assessment. But this value must in all fairness be the net value of the Seminar produce, and not its gross value, which is subject to considerable reduction by reason of the haris share, the expenses of cultivation, clearance, etc, and the other multitudinous drains on the Seminar’s finances in the shape of illicit exactions on the part of subordinates of the Revenue and irrigational Departments. These various charges are in much case known to reduce the net value of the Seminar’s share almost to zero. But in any case the net value falls considerably short of the gross. I would therefore suggest that the net value of the produce. Which is the real value, and not the gross value, which is a fictitious value, be the baris’s ofca\culation for remissions. Further, one ratio cannot properly be at once applicable to both flow and lift land, owing to the difference in the basis share of the produce in the two species of land the haris. Share being more in lift that in flow. All these considerations lead me to my final suggestion in this connection, which is, that the proportion between the net value of the produce and the amount of assessment, entitling the Seminar to remi9ssion be fixed at less than3: I in the case of flow and at less than 4:4 in the case of lift. Only then will something be left in bad seasons to the Zemindar, who at present gets next to nothing in most cases, and nothing at all in some.

    Coming now to the modus operand of the Rules, I find that certain obvious comments suggest themselves. To begin with, the work of remissions is so heavy that it knees the entire energies of at least one officer for it proper execution. At present this work is generally tacked on to the other multifarious duties of an already overburdened officer, the Mukhtyarkar. The other and more important calls on the time and attention of this officer leave him very little opportunity to attend to this important work. Besides, the work, if it is to be done at ai, must be done within a certain time- the harvesting season. The crops are not going to wait on the convenience of the Mukhtyarkar. They must either be reaped at once- and reaping means the forfeiture of remission- the or the Zemindar must submit to the results of delay, which are nothing short of ruin. For this reason, it is absolutely necessary that certain times should be fixed for the imprecation of the crops inn various places, and, if the inspection is not done within those times, permission t reap should be allowed to be presumed by the Zemindar. It is idle for Government to contend that, owing to the wide variation of the times at which crops come to maturity in differ places or the same crops in different seasons, it is not possible to fix any time for the inspections. For, different times could easily be fixed in different places after due enquiry, and a sufficient margin could be left for variations of maturity in one place in different seasons. This would, of course, entail the enter e labor of a Full-time officer. And my suggestion is that either the Mukhtyarkar should be relieved of his other duties during the important time of remissions, or that a separate officer of sufficient competence and strength of mind should be appointed for this work. In the same connection, I would suggest that ascertain times hold be’ fixed for the disposal of applications for remission, and it should be provided that, if applications are not disposed of within that item, they should be presumed, to have been granted, on the analogy of certain provisions to the smile effect in the land revenue code and the Municipal Act. An other suggestion I would make is that, in a general failure of crops, inspection, should be dispensed with~ For such general failure entails a very large number of applications for remissions, and detailed and careful enquiry into such multitude of cases are not at all practicable or satisfactory. Again, the existing system of danabandi, or assessment of the crop, needs overhauling. At present. It is the merest travesty of appraisement. The 2 ” Amins” who are taken by the Mukhtyarkar to assist in the assessment assist that offll:er only with their silence. They are either too invertebrate, or, perhaps, too wise in their generation to dissent. The result 15th an utmost crops are improperly assessed and the error, we any be sure, is rarely on the side of the Zemindar.

    I think it is also necessary for me to refer to the regrettable attitude occccasionaly taken by the higher officials in regard to remission work. Liberal recommendations have been know to rise suspicious regarding the integrity of the officer’s liberality. The deplorable result is vernal demoralization. For, if honest work by subordinates is to beget, the distrust of their superiors merely by reason of this result being unfavorable to Government there must soon be an end of all such hazardous integrity. This lamentable tendency, which has in the past resulted the breaking of a few Mukhtyarkars, has had its natural effect on all officers who have been subsequently entrusted with this responsible work.

    Finally, in view of the fact that the assessment inn Sindh is demonstrably a high one, I think that people have every right to expect a more liberal grant of remissions that has hitherto been the case. So far, remissions have only been keeping the word of promise to the err and breaking it to the hope.

    It is some satisfaction for the people to know that these rules are at present under the consideration of Government. However, they cannot but regret that they have not at all been consulted in the matter so far, and I therefore hope that Government will not any longer abstain from taking full and free counsel with the people to eb affected by the rules.

     

     

    FALLOW RULES

    Fallow Rules are yet another matter connected with the land revenue administration that urgently calls for reform. In an addition to being indefensible in principle. They are mischievous in practice. They are a clear violation of the proprietary rights of the Zemindar in his land of witch he cannot properly be divested under any circumstances. Hence the resumption of this right by the State is absolutely unwarranted. This proprietary right of the landowner in the soul was clearly re cognized by the old officers of government, and was even acknowledged by the Government of India. In their Resolution No. 2280, dated the 30th March 1874, the Supreme Government, in Sindh distinctly stated that they left the nature of the settlement to the decision of the Bombay Government, provided due regard was paid to the proprietary rights of the people in the soul. His Excellency the governor-General then observed that “he had little doubt but that proprietary rights of the people in ihe soul do crist throughout that province and that it only requires the application of knowledge and experience of the subject to develop and record the,.” But unfortunately that Bombay Government overlooked or overrode the orders of the Supreme Government in this connection, and disregarded the proprietary rights of the Zemindar. This matter was represented to Government at the time, but the whole question was closed by Bombay Government Resolution No. 1836, dated the e25th August 1884 which in intruding the temporary Settlement, held out the assurance that (1) Zemindar would always have at their dispersal all their waste, land without being charged anything, and (2) that Fallow Rules which charged assessment on time-expired fallow numbers ad resumed land in default would be done away with.

     

    A year or two after the question of the Seminar’s proprietary rights in the soil was settled in this manner, the temporary settlement was converted into an irrigational one, and the Fallow Rules were introduced in clear breach of the above assurance on the strength on which the question of proprietary rights had been dropped. It is, perhaps, futile to revive that question now, but I think we are in justice entitled to hold Government to the solemn pledge given tat that time with regard to the abolition of the Fallow Rules, particularly Rule 4, and this irrespective of the merits or demerits of the Rules.

     

    To come now to the merits of Rules 4 of the Fallow Rules which is the principal rule, I shall first take the case for the Rule. The reasons advanced in its support are (I) that the assessment is fixed on the assumption that a holding will be cultivated entire once in every 5 years and that, if the whole land is not brought under cultivation during that period, Government loses in assessment, and must make up the loss be charging assessment on that time-expected fallow numbers: (2) that it acts as a stimulus to the Zemindar, who is compelled to bring his whole land under cultivation at least once in 5 years on pain of its being forfeited or being charged fallow assessment, and (3) that is a cheek on the tendency of Zemindar to take up more land that they are able or willing t cultivate.

    Now a little examination will show that these reasons are untenable. In the first place, Government receives not only the deficit of the full assessment, but unduly obtains a great de a] more as fallow assessment through there. Be no deficit at a]l. For Government charges assessment on time-expired fallow number even when the total area cultivated in the 5 years is equal to, or more than; the entire holding. For example, a Zemindar holding 1000 acres will in 5 years have paid the full assessment of his entire holding by cultivating 200 acres a year. But the effect of the present rule is that, even if the Zemindar in this case were to cultivate as much as 400 or 600 acres a year and thus pay Government in 5 years double or treble the full assessment, but were to fail to cultivate during the period any particular portion of is land, say about 100 acres. He would still be charge fallow assessment on those 100 acres. Surely, this is a most unfair exaction on uncultivated land, and I do not think that it was ever the intention of Government that the rule should have this effect. But that it does have this effect in the vast majority of cases is a demonstrable fact. Secondly the stimulus to energy, which, it appears. This rule is intended to be is, I think a stimulus with a vengeance a stimulus so strong that it paralyzes rather, that stimulates. Besides, why is any artificial stimulus necessary? Is not self interest by itself much the most powerful stimulus known to human nature?’ It is altogether fatuous to suppose that any Zemindar would fail to cultivate as much of his land as he possibly could if he could do so with advantage. If he leaves any survey numbers uncultivated for some time, we may be sure that he has the best reasons in the world for doing so, all at government should I think desire is that the Zemindar should cultivate a particular portion, say of his holding, every year. This most Zemindar can do, and actually do in point of fact. But I entirely fail to see why they should be compelled, on pain of fine or forfeiture, to cultivate even those portions of their land which they have good reasons to leave fallow for some time. These good ‘reasons may be (1) exhaustion of the soul which calls for longer rest (2) the land being overgrown with weed owing to excessive rain, a condition which necessitates a longer fallow to enable the land to become fit for cultivation (3) scarcity of water due to the unfavorable set of the river at the mouths of the canals, and a variety of other causes. These reasons clearly indicate a long fallow, which the Zemindar would, but for the rule, have allowed. But the fear of being charged full fallow assessment or having his land forfeited, compels the poor Zemindar to incur heavy expensive on excavation or clearance or reclamation of the soul, and to give it for cultivation to haris on nominal rent, which is often less that the government assessment. In such a case, the cultivator, on the one had, gets less for his time and trouble, and the Zemindar on the other, not withstanding his expense, gets nothing. So much for the effect of the stimulus in question. Were it not for this stimulus, other land in the same holding would have been cultivated, with advantage both to the Zemindar and to the cultivator, and without any loss to Government. Further if the expense of bringing any land under cultivation be excessive, the Zamindar prefers to let it lie fallow and pays the fallow assessment, rather than suffer the loss of his land.

     

    Third]y, the tendency of the Zemindar to take up more land that hi Is able or willing to cultivate could, think, be easily checked by Government ruling that no land should be given to’ a seminar who ha s for 5 years failed to cultivate an area equal to his holding. To secure full assessment in 5 years, the fairest course, if any were needed at all, would, I think, be to make final settlement of assessment every 5 years. The number Shumari being kept for 5 years, the total area of cultivation of every khatedar during 5 years could be made out, and if that were less than the area of his hold, the deficit of the assessment could be charged him, and, in default, a proportionate area could be confiscated. However, as I have said before, such cases are quite exceptional.

     

    Thus it is clear that the rule works most injuriously in practice on the poor seminars. The loss incurred in bringing under cultivation land under temporary unfavorable conditions, or otherwise, by the payment often unfair exaction, plunges the Zemindar into debt. This steadily accumulating year by year eventually compels the Zemindar to part with a portion of what is so dear to a Sindhi and what, to a Zemindar, is the only means of livelihood,- his land.

    The futility of these. Rules were even admitted by the Commissioner-in-Sindh in his Circular letter, inviting the options of the various officers in Sindh on the subject. The Commissioner, Mr. .Muir Mackenzie, therein observes that “it has occurred to the Commissioner that the rule might be abolished altogether. In a bad year its operation is always suspended and in a good year. When all land is pretty certain to be cultivated for which water is available, there should ordinarily be little occasion to enforce it. The forfeiture of time expired fallow lands is, moreover, merely nominal since forfeited lands are almost always given back to the original proprietors. The amount of revenue realized in the shape of fallow assessment and the arrears of fallow assessment recovered when forfeited lands are restored to original occupants is not large compared with the total revenue of the province. The abolition of the rule too is likely to result in an appreciable saving of work all round.

     

    In this connection, I may point out that the restoration of fallow-forfeited number to the original holders in the first instance is all very well in theory. But, in practice, great delay, inconvenience and expense are occasioned to these holders in getting back their forfeited land owing to the change of that a, and the consequents necessity for applying for restoration of name, etc. and the countless other practical difficulties in the way. Besides there is observable of late a tendency to disregard the preferential claims of the original holders to their forfeited land, which is occasionally given away to strangers.

     

    Against, there is a clear difference between lift and Flow land in respect of fallows. Hence even if the rule is to be retained with regard to Flow land there is no case for its retention in respect of lift land. In this I am supported by the opinion of such an eminent and distinguished revenue officer as the late Sirdar Mahomed Yakub, who observes in this connection, as follows: – “Whereat Charkhi” number is fanged with “kallar” or in rather sandy or of any reason is of poor soil the Zemindar gets into serious difficulty. Cultivators do not agree to devote their labor and expense on land which will pay in sufficient; their whole year’s subsistence in “charki” tracts depends on “khrif’ cultivation only, and there is always more land than there are cultivators the “haris” refuse to cultivate inferior land. If the Zemindar gives u the Survey Number, he finds undesirable neighbors in the midst of his holding. He pays the follow assessment, or, in some cases, attempts to have it cultivated. The stimulus to energy in those cases compass the Zemindar to give the land for nominal rent; the cultivator gets less for his time an trouble and the Zemindar nearly nothing while remembering that the number of cultivator is shall had the stimulus not been at work, the cultivator would have cultivated a better piece of land in the same holding with advantage to all concerned. In other cases, when the set of the river is against the canal, and there is deep silt in certain bad “karias” and water ceases to flow in the midst of the season the expenses required are too excessive. But the stimulus to energy plunges the Zemindar into debt, the crops fail, his “haris” run away with large advances, and he is left involved ‘in the meshes of the money-lender. For these reasons, I am of opinion that the rule in question should not apply to “charkha” Survey Number.

     

    It is, therefore to be hoped that these important considerations, and the decided opinions of its own most responsible and competent officers will weigh with Government, and induce Government to abolish the rule in toto, or at least with regard to lift land.

     

     

    REDUCTION OF WATER SUPPLY

    The reduction of water supply throughout Sindh by reduction of the size of the sluices which have existed from time immemorial has created great discontent among the Seminars of Sindh. The public works department would appear to have entered upon a veritable crusade. In 1908, they began with the Bagari canal, and within 20 miles of it, went on promiscuously pulling down the old sluices and building their own new ones. This created serious dissatisfaction, and various complaints were made to the Engineering authorities and to the Commissioner-in-Sindh. In some instances, it was found that the complaints were reasonable, and some of the new sluices were demolished.

     

    The Public Works Department, and with it Government, would appear to have overlooked or ignored the whole history of the present. irrigational settlement in Sindh. Before its introduction, a diffused settlement obtained in this Province, under which the land was divided into large nos., and the Zemindar had to pay assessment for the whole land, whether cultivated or not. As the assessment was levied on the entire holding Government was, on its part, bound to supply water for the whole, and it was on that calculation that sluices at the heads of Karias and Canals were built by the P.W.D. at the expense of the Zemindar. The rate of assessment was very light.

     

    The irrigational settlement was intended to curtail the extent of cultivation and to improve its quality. The large S. Nos: were split up into small ones and the amount of assessment livable on the whole and was’ imposed on a portion of it, with an option to the Zemindar to cultivate as many small Nos: as he chose, leaving the rest to lay fallow for which he was exempted form payment of the assessment. The Zemindar cold, if he chose, cultivates all the land contained in his old. No.s against the rate of assessment depends on the species of crops he wants to raise on the land. Thus there is no limitation either on the quality or the quantity of cultivation to be raised by the Zemindar. But the P.W.D has been trying to impose their own conditions on this power of the Zemindar. They base their calculation of water supply on the assumption that the Zemihdar should be provided water for only 1/3 of his holding, and that he has no right to cultivate more, and that, if possible, he should not be allowed to cultivate rise. This is a clear encroachment on the rights of the Zemindar. Law does not impose any limitation the kind proposed by the P.W.D. the law on the subject is contained in the Bombay Irrigation Act VII of 1879, and no power is given then to the P.W.D. to c7urtainl the usual water supply or to cut or confme the cultivation in any way.

     

    Again, the P.W.D. pleads for the lower Zemindar. They believe that all riparian holders have equal rights. This can to be. YOl cannot deprive the higher holders of their rights in under to make provision for the lower holders; possibly nay probably, the lands on the lower reaches were not originally under cultivation. Their holders took up those lands with full knowledge of the disadvantages under whist they were laboring. They paid less for the, they cannot now turn round and call upon the higher holders to make provision fro them. This I~ any thing but equitable. The P.W.D. is encroaching upon the rights of the Zemindar arbitrarily and illegally, and this encroachment should be checked. The infection has spread from the Begary to the fully, the Methrao and other canals in Sindh; and unless steps are taken. It is feared (that this policy of reducing the water supply will produce serious and deep-rooted discontent among the Zemindar.

     

    Mr. Younghusband, one of the most sagacious and farseeing Commissioners that Sindh has had, has struck a note ofwrining on this subject in his letter No. 555 of 5th July 1916, attached to the Government Resolution No. W.I.254/1907.

     

    In Para 3 of that note he observes as follows :

     

     

    “The irrigation question in Sindh presets marked peculiarities differentiating it probably from every thing else of the kind in Sindh. Secondly, irrigation in Sindh is not in any sense a creation of the British administration. The works carried out by the Engineers have consisted mainly, until the last few years solely, in the development and improvement of previously existing indigenous systems of irrigation, and we are confronted on every side with an ancient usages and vested rights, which have to be carefully guarded against the well meaning encroachments of the zealous advocates of scientific irrigation. Where ancient rights and usages are distributed compensation should be proposed.”

     

    Again in Para 3 of Government Resolution No. 1050 of 9th April 1906, we find the following remarks:-

    “Some lands have probably prior rights of irrigation, and arrangements for their supply, in preference to others, must be made.”

     

    In view of these considerations, I think it behooves Governments to respect the rights of the zemindar instead of completely ignoring them by demolishing their existing sluices without their knowledge and behind their back and creating new ounces of much smaller dimensions to their great prejudice.

     

    This attitude of the P.W.D has compelled the quiet and pece-l9 oving Zemindar of Sindh to go to Courts of law against their will. Using Governemnt is not an easy or pleasant task. The person who does so incurs the deep resentment of the whole official class. But the Zemindar has the right to expect Government to afford them the protection against unrighteous encroachment which is their due.

     

     

    THE SUKKUR BARAGE

    The Sukkur Barrage is a projected scheme of improvement on the present water supply which has long been under the consideration

    Of Government. It is vital importance to the Province. Let us, therefore, earnestly trust h that circumstances permit.

     

    CO-OPERATIVE CREDIT SOCIEITIES

    Co-operative Credit Societies are excellent institutions for mutual assistance. They have done good work in Sindh and this in spite 01 the drawbacks which have attended their working in this Province, to which I shall presently refer, indirectly, in the suggestion I intend the offer. An examination of their records will show that regular, if not very appreciable, progress has been made by them. These institutions were first introduced in 1906-07 when there was one society. In 1910-11, there were 4; in 1911-12.7: in 1912-13, II; in 1913-14, 17; ill

    1914-15, 19; in 1915-16 there were 29, and by the 1st of April 1916 there were 30. 1 Mahratta, and I Telegraph office, societies- the last 2 being non-agricultural. This, no doubt, shows progress, but it is still very slow progress.

    Perhaps the greatest drawback to their spread is the general ignorance of the people due to their wants of education; The vast mass of the people are not yet in a position to understand or appreciate the purpose or the advantages of these institutions, and are hence unconcerned about them. For this indifference the extension of education will I think do the most. But meanwhile something can still be done to popularize these societies by the appointment of a special Indian officer in charge, who should have no other work, and who should also go about instructing the masses regarding the benefits of such institutions. If that is not possible, an assistant should be given to the present officer, who has done so much of the cause of these societies.

    Another suggestion which I would venture to offer is that these institutions should receive not only official countenance, but official encouragement and support. Officials should Endeavour to help the spread of these societies by inculcating their benefits on the people at large. There is very wide scope for the helpful activities of such~ bodies, and no means should be spared which can assist their growth. Finally the work of honorary workers in the cause of these societies should be generously recognized and commended.

     

    THE Disintegration OFEST A TES.

    The designation of estates by the operation of law is another matter for anxious consideration by the Zemindar of Sindh. At present the devolution of property prescribed by the Hindu and Mahomedan Law on the death of an owner has the effect of dividing and subdividing an estate continually, till the sub-division reaches a stage at which the estate almost becomes a negligible quantity. For, a very small holding is just as good as no holding at all. By its very smallness it ceases to be an economic holding. This process of disruption is ever at work, and the time will come when holders will be reduced to the condition of peasant proprietors. This is a grave political evil which I think must be averted. I am aware that I stand here on delicate ground, for it is no light matter to think of interfering with the operation of law and the clear rights of parties. I am fully sensible of these and other difficulties in the way, but I think these difficulties must be boldly faced in view of the paramount importance of the preservation of estates

     

    RASAL

    Perhaps one of the greatest evils under which the people of Sindh have been groaning is the system of Rasai. This institution is too well known to need description. It is peculiar to this Province, and is unknown in the rest of the Presidency. It had its origin the spirit of hospitality that is at once the pride and the curse of the people of Sindh. The prevalence of the evil is not a point that I need at all labor. It ahs been the subject of almost infinite complaint and representation from every quarter. It has been discussed, almost threadbare, it its every aspect and feature, by responsible officers of Government, by the Press, by public bodies, by public men and by private individuals. And, finally, it has arrested the attention of Government itself. But, beyond the issue OT Resolutions and Circulars, nothing effectual has yet been done by Government towards its suppression. These official orders, as everyone knows, fast become dead letters. At the outset they have some effect, but that effect is very fugitive. Soon they are honored more in the bre4ch than in the observance. They are finally allowed to crystallize and beyond, perhaps, some historic interest and value are void of any listing effect. Hence the evil has only grown and gained strength with the passing of the years and the evident impunity that would seem to accompany it, and has, I might almost say, been sanctioned and hallowed by a long and undisturbed existence. The evil has, indeed, attained the proportions of an open scandal and a public calamity.

    As this abuse, therefore, urgently calls for reform, I may venture to officer a few suggestions. The first is the substantial curtailment of official tours to the extent that is absolutely necessary. For Rasai is an evil directly begotten of the touring system? That official touring is a necessity to a certain extent must be admitted. But touring on the scale that obtains at present goes, I think, beyond the actual necessity. The existing tours, therefore, should I am of opinion, be materially abridged. Their present extent is a source of much unnecessary trouble both to the officials and to the people. An official sometimes tours not because it is absolutely necessary to do so but because he is required to travel for a certain fixed number of days in the year, a period which, I think, exceeds the actual requirements of the situation. The people themselves would much prefer to come’ to head quarters for most of their business for the transaction of which hear-quarters afford them greater convenience.

     

    My second suggestion is that the present system of supplies be supplanted by a system analogous to the Military Commissariat. The contracts of supplies could be farmed out to private individuals and neither Zemindars, on the one hand, not Tapadars nor other officials, on the other, should be allowed any hand in these contracts.

    In conclusion I should like to acknowledge, with deep thankfulness on behalf of the people of Sindh, the earnest and whole-hearted endeavors of several officers of Government, more particularly our commissioner, Mr. Lucas, Mr. Beyts, Collector of Hyderabad and Mr. Monie, late Collector Onawa shah, to combat an evil which has been wreaking such have in this’Province.

     

    EDUCATION

    Last, but not least, is the important question of education in Sindh. Education is, as you well know, the basis of all progress, whether material or moral. It is the key to most of the problems that life presents whether in the social, economic or moral world, and it is almost a sovereign panacca for the ills that afflict mankind. Knowledge is power, indeed; while, on the other hand, there is no greater disability than ignorance. But ignorance is even worse than a mere negative defect. It is a danger and evil, and is the root of almost all evils. Thus most of the evils we have just discussed have their origin in the ignorance of the people. In point of education, our unfortunate country is in the rear of almost the whole of the civilized world. And our benighted Province is in the rear of the rest of India. No doubt, great strides have been made in this direction by the people of Sindh, but by far the greater portion of the ground still remains to be covered. It is therefore the

    I bounden duty of all those whose rare good fortune it has been to receive the benefits of education to lose no opportunity, of inculcating the supreme value of education on all those with whom they may be brought into contact and on whom they may have some influence. For in the spread of education alone lies the hope of this Province. However, it is comforting to see that Sindh is fast waking from its long slumber. The wave of progress has passed over the Province, and at least the thinking portion of the people is now athrob with aspiration and astir with effect. But it is for us to see that this enthusiasm does not languish or die, but that it is kept vigorously alive, and is even still further

    Stimulated. For, after all, we must remember that our system of education is still a purely voluntary one, in which there is much room for the operation of prejudice or apathy. These are the obstacles in the path of education which we must expect to encounter, and which we must set ourselves strenuously to overcome, as long as the present voluntary methods obtain with the introduction of compulsion, however, a principle which was warmly advocated by the Late Honourable Mr. Gokhale, in the Bill designed to give effect to it which he brought before. The Imperial Council, the educational question will have automatically solved itself. That time must inevitably come, and that it come as possible must be the hope and wish of every one who desires the regeneration of India. For the voluntary system, however successful, cannot secure that wide extension of education which is necessary if a whole people are to be enlightened. The history of other countries has proved this fact beyond controversy, and India must follow in their wake if the general emancipation of her people from ignorance and error is to be secured. In this connection, I would beg leave to refer to a matter, which though sectional in scope and purpose, is found upon a principle of universal application. I refer to the Sindh Mahomedan Education Cess Bill, which I introduced some time ago in the Legislative Council. The principle underlying the Bill was that of voluntary self-taxation by the community for the purpose of communal education. Government, however, while accepting the principle, demurred to give it the force of, law until they were fully, persuaded that the measure had the support of the entire community. There has long been a vast body of opinion in its favour, and the community are in hopes that the time will soon come when this measure of self-help will receive legislative sanction, and their progress be finally assured.

    It may also not be inappropriate here to refer to the representation of Sindh on the Bombay University syndicate. It appears that, during the last 20 years, only one gentlemen form Sindh has been appointed on the Senate. I do not think this is sufficient justice to the claims of this Province in this direction. For Sindh has made substantial advance in education, and is still progressing apace. I have, therefore, placed this matter before the consideration of the University, and am in hopes that the claims of Sindh to adequate representation on the Senate will receive the recognition they deserve.

     

    Before concluding this subject, I may say a few words regarding the condition of prifuary and secondary education in this Province. It is gratifying to observe the fair progress made by Sindh in the direction of primary education; However, I think there is still considerable room for improvement, for a thorough dissemination of education among the masses is the consummation that is to be attained. Our grateful acknowledgments are due to Government for what it has already achieved in this direction. But Government will, I trust, itself realize that its duty is by no means done and will push on with the responsible work of universal enlightenment to the end.

     

    Secondary education, I am sorry to think, has not al all received the encouragement it deserves, and is still in a very unsatisfactory condition. This fact has been repeatedly commented upon by the Educational Inspector in Sindh, though his remarks have especial reference to the needs of the Mahomedan Community in the Province. But, gentlemen, I am sure you will agree that the educational advancement of this community is tantamount to the educational advancement of Sindh of which the Mahomedans form the vast majority and are still very largely in the darkness of ignorance. The progress of secondary education can I think, be secured by the increase of muddle and high schools’ in convenient places, by the further grant of endowments and scholarships, and. Above all, by the maintenance of a low scale of fees. The raising of the fees by Government is clearly a measure which must retard the progress of secondary education and I trust Government will realize this and reduce these fees. For, while primary education is, no doubt, the first step in mass emancipation, no great progress is possible without secondary and higher education. Secondary and higher education means the diffusion of the English language among the people, which has been perhaps one of the greatest benefits that British rule has brought to this country. It s influence has been to illumine, to elevate, to inspire, and, above all, to consolidate the people of India, and I feel that yet greater possibilities of good wait n its further diffusion.

     

    CONCLUSION

    Gentlemen, in conclusion, I must thank you very much for the great patience with which you have, heard me. But before I take my seat, you will permit me to say that we cannot do better that place before our minds some considerations, which, I feel” cannot fail to fortify and sustain us all who labor in the vineyard of our common cause Brother-delegates, it behoves us all to ever bear in mind that our mission is an exalted one, our responsibilities solemn, and our duties to ourselves, to our fellowmen, to our rulers and to the land of our birth, high and noble. But, at the same time, let us not nurse ay pleasing illusions. Let us not forget that much labor, great sacrifice, probably some disappointment, lie before us. But let us not be faint of heart. Let us pursue the even tenor of our way with a courage that should never flinch, with an equanimity that nothing should ruffle, and above all, with a confidence in the ultimate success of our cause that should never falter. Gentlemen, India wants stout hearts and willing hands. Our advancement is largely dependent on our own endeavors. Our fortunes are largely for ourselves to make or mar. Our fortunes are largely for ourselves to make or mar.’ let us cultivate character, let us foster self-respect, let us cherish a spirit of self-sacrifice, above all let us fully awake to ‘the consciousness of our common brotherhood, and then, and they only, will India have achieved lasting good. It has pleased an inscrutable’ Province to link our destinies with those of Britain, than which no dispensation could have been more propitious to our country. And it is under the’ begin auspices of British rule that we must work our salvation. Let us therefore toil unceasingly, toil cheerfully, and toil hopefully: the harvest must come in the fullness of time.


    5th Sindh Provincial Conference, Karachi.

    Presidential speech

    5th Sindh Provincial Conference Karachi

     

    I fail to find to express the gratitude I feel for the great and the signal honour which you have been pleased to do me for electing me to preside over deliberations on this memorable occasion in our capital city of Province. I realize that this honour is the highest distinction which is the power of my country-men, next to the Congress Presidentship, to bestow. But when I realize the responsibility attached to this honour, I sincerely feel that worthier shoulders than mine would leave better sustained the burden.

     

    When however, I received your mandate in the midst of my humble work at first hesitated, but then I felt my duty to obey and here I am, for better or for worse.

     

    At a time like this, I feel that what is required is a bold, emphatic and respectful declaration of our grievances, desires and aspirations. I shall endeavour to fulfill this task to the best of my ability and will rely on your indulgence for my short-comings.

     

    THE KING EMPEROR

     

    Gentlemen – Our first duty today is to lie at the feet of our august and beloved Sovereign George V king an emperor, our unswerving fealty, our unshaken allegiance and our enthusiastic homage. The throne in England is above all parties beyond all controversies.

     

    It is the permanent seat of the majesty, the justice, the honour and the beneficence of the British Empire.

     

    And in offering our homage and our fealty to its illustrations occupant, we not only perform a loyal duty but also express the gratitude of our hearts for all that is noble and high-minded in England’s connection with India. The late Queen Empress Victoria the Good and her worthy son, King Edward the peace maker are known to have exercised within the limits of their constitutional position vast influences for good in favor of a policy of justice and sympathy towards India. Our present king emperor had announced his resolve to walk in the foot-step of his father and grand mother. We have therefore our fullest trust in him and the British Parliament that a policy of righteousness wills the pursued towards India in the decision of India’s claim to self-government within the Empire, after Mr. Montagn goes lack and submits his report on the subject. “We only claim that we should be in India what Englishmen feel to be in England and in the Colonies.”

    Tribute to the Dead

     

    Ladies and Gentlemen- We have every year to mourn the loss of some of our brilliant and enthusiastic workers, who pass away leaving us poorer in the ranks of our public men.

     

    Since we met last at Shikarpur, the cruel hand of death has snatched away from us Mr. Achalsing Advani, a leading pleader of Karachi, a men of great intellectual abilities, undaunted courage brilliant powers of expressions and un bounded enthusiasm. He was the rising star in the political horizon and a man of great personality who took keen interest in unifying political forces in Sindh. It was only last year at Shikarpur, that while addressing you from the conference platform, this young man gave you a promise that he will thoroughly master the Sindhi language at today’s Conference. But it was not to be. It was he who pressingly invited the conference to Karachi this time. He has passed away. How greatly do we miss today his familiar and sweet face from this plat-form!

     

    Next, gentlemen, we have to mourn the loss of that great and towering personality-the Pioneer of modern nationalism, who was our pilot under storm and stress-Our India’s grand old man, Mr. Dadabhai Noureji. He was India’s greatest leader and friend. No language suffice to describe his deeds, and service to his country, his splendid courage and his unfaltering devotion in the cause of Home Rule. His name is a bye-word in every family in India. To him is due the word “Swaraj”.

     

    Another great patriot and friend of India, -Sir William Wedderburn has been removed by death. He was the last of that noble trio who for long years and under the most trying circumstances toiled hard and incessantly and unselfishly for the uplifting of India. Most of us knew Sir. William personally as the judge of our Sadar court and then of Bombay high court. Twice was he president of Indian National congress at Bombay and Allahbad. Any one like myself, who had the good fortune to know him personally, will testify how he inspired, elevated and educated those who came under his influence by the nobleness of his nature, his world-wide sympathies, his profound earnestness, his ceaseless devotion to the cause and by his indomitable faith in the British sense of justice and in the principle that right and justice will eventually triumph. He was not daunted in his inestimable exertions even by the clammy end obloquy which is own countrymen heaped on hi head. He was deeply touched and greatly distressed by the sad plight of the poor Indian raiyat and like Mr. Dadabhai his whole heart was taxed upon devising, advising and insisting on measures calculated to alleviate their unfortunate condition. Sir. William at the age of 72 came all the way from England in 1910 to preside at Allahbad session of the Congress in order to cement the bonds of unity between Hindus and Mahamadans.

     

     

    We have suffered another great loss in the cause of Indian nationalism in the depth of Hon: Mr. A. Rasul of Calcutta. He in his intense passion for his motherland recognized that the cause of Mahomedans was indissolubly bound up with that of the Hindus and took a leading part in effecting that rapprochement between the two communities which has been so valuable in a political unification. And yet another eminent and distinguished Indian, an enthusiastic worker in the cause of our motherland the great promoter of the Hindu University, Sir Sunder Lal has just passed away. His death is indeed a great loss to the country.

     

    Gentlemen our gratitude to those dear and noble souls will be best paid, in the words of our noble leader Mrs. Annie Besant:- “By following in their foot-steps, so that we may win the Home rule which they longed to see with us and shall see ere long from the other world of life in which they dwell today.”

     

    WAR AND HOME RULE

    Brother delegates;- The great war still continues. Our leader Mrs. Annie Besant said early in the course of the war. “That the war could not end until England recognized that autocracy and bureaucracy perished in India as well as in Europe”. Did not bishop of Calcutta declared the other day that, it would be hypocritical to pray for victory over autocracy in Europe and to maintain it in India? The one prominent feeling, that arises in the minds of all of us, is one of the deep admiration for the self imposed burden which Britain is bearing in the world’s struggle for liberty and freedom and a feeling of profound pride that India had not fallen behind other parts of the British Empire, but has stood shoulder to shoulder with them by the side of the Emperor mother in the hour of her sorest trial. In the great galaxy of heroes there are now and there will never cause to be beloved Indian names testifying to the fact that our people would rather die unsullied then outlive the disgrace of surrender to a bastard civilization. Our conviction is firm that by the guidance of that divine spirit which shapes the destinies of nations, the cause of right will ultimately triumph and the close of struggle will usher a new era in the history of human race,

     

     

    Gentlemen. When England took my arms in the cause of Liberty and freedom, we in India believed whole-heartedly that England was fighting for the course of freedom of all nationalities including India. However, as war went on, India slowly release what it was loath to believe that antipathy towards autocracy were meant only for the west and liberty and freedom were being preached and promised for the white races. India was markedly left out of calculation in the speeches of statesman dealing with the future of Empire. When ministers of Empire and leaders of men in England were waxing eloquent over the new consciousness that had arisen and which would eventually lead to a reconstruction of Empire on an enlarged bases, and when ever part of the colonial Empire was preparing to assert its existence and its opportunity, our leaders in India realized that it was that it was time for them to awaken and lay the claims of their land before the exponents of British sense of fair play. The Congress and the Muslim League then placed their modest schemes before the Government. Naturally this action of our leaders was at first ridiculed , the resented and finally oppose by Anglo Indians. It was said that the step was premature, we were told that we were embarrassing the Government in war times, even our loyalty was doubted. We were told that we were not yet fit for even agitating for liberty, that we were not yet sufficiently educated, that the agitation was only confined to a few and inspired, that we were in fact harming the cause of India. We were then paternally advised to keep quiet and sleep, till the war was over. In India and specially in Sindh, people know the attempt that was made in mislead the Mahomedan mind by telling them that Home Rule would mean Hindu Rule. But our brethren stood firm in the realization that has dawned, that the interest of Hindus and Muslims must rise or fall together. India saw through various obstacles raised and risen in the realization of this scheme but since the united claim of India’s greatest national bodies was expounded. India had already better experience of breach of promises and pledges. But thanks to our great patriots that agitation was nobly continued and sustained and just as India’s trust in England’s goods faith was being strained nearly to breaking point. came happy news for the declaration of policy by the Secretary of state that self Government will be granted to India. The further welcome news gladdened the heart of India was that Mr. Montagu was appointed Secretary of state for India. This was followed by another announcement that at the invitation of Viceroy, Mr. Montagu was coming to India to hear for himself what India wanted and to confer with the Indian leaders. The Anglo-Indians were put in a rage at this. Most mischievous anti-agitation and vituperative language was restored to by the Anglo-Indians in the Press and on the Platform and in Parliament in order to frighten Mr.Montagu. But there tactics failed and the Secretary of state is in India .He and the Viceroy have received numerous memorials and schemes of reforms. But gentlemen our faith is firmed in the righteousness of the true English-men, all this oppositions, all this vituperation conflicting schemes and suggestions cannot obscure the main issue. India’s claim for a free and unfettered development of national existence and its justification at the present stage.

     

    This attitude of the Anglo-Indian element need cause no surprise. It is a war vested and cherished interest. When the Anglo-Indian element both in state service and in commerce have monopolized the Incrative and the paying situation it is not easy for them to be now willing even for the sack of fairy-play and justice to a abandon the situation without an effort of unprecedented magnitude. The effort is being made. We Indians are claming what true English man term a birthright of citizenship. Right Hon. Mr.Montagu is fresh from the seat of liberty and nationalism and of him we expect to see through the Anglo Indian narrow –mindedness and our needs in the Governance of our country. I am confident Mr.Montagu sufficiently realizes by now whether or not Indians do want Home Rule and what they mean by the home rule. The strength that the labour party is gaining in England is reflecting itself on the world’s political situation. India is not free from the movement and at no distant date that movement will be of incalculable gain to the country. This is a result of the war which has created an atmosphere of love, freedom and liberty and given an impetus to the labour movement without whose co-operation successful prosecution of the war is not possible. With them are co-operating the women organizations which now possess six million votes. Our representatives Mr. Baptista and Mr. Polak and other friends have been doing immense service by creating public opinion in England in favor of India by appealing to the powerful masses of that country.

    Mr. Henderson has emphatically declared “Further the labour party accepts the principle of self determinations for all people and believes that this can be secured for England and India by a rapid extension of self governing institutions on dominion lines. Again “We all recognize that all dishonourable and unjust ambitions of world domination, whether they be military, political or commercial must be renounced by every nation.

     

    When we recognize that a popular movement gains strength by the volume of its educational propaganda we at once recognize the good that Mr.Tilak’s campaign of educating the masses does .It is being pursued in Sind by men of sturdy independence, Mr. Durgdas, Mr.Jethmal, Mr.Jeramdas, but what should be every body’s endeavour now is that the movement should spread and he popularized , the volunteers may increase and we must therefore set our faces and be right earnest in that direction by suitable organization . We can and shall succeed as the labour party is succeeding. All that is a concentration of all energies to the winning of our ideal – Home Rule in India and a wide organization of all the elements of the population with a definite propaganda of work . I shall therefore particularly deal with industries and Sawadeshism . National Education and local Self-Government as a part of our propaganda .

     

    It is a matter of vital importance and urgency that we should not abate the volume and force of our efforts but continue with additional vigor and we should send a fully representative and competent deputation to England. They should address the great centres of shipping and manufactures and stir the country there to support India’s claims in Parliament. Let our deputation speak out India’s case plainly and definitely. To an Englishman, no begging of boons ever appeals. He values the man who asserts that “Freedom is our Birth-Right.” “India is no longer on her knees for boons but on her legs for rights” so said Mrs.Besaut. When India gets her rights, the tie between India and England becomes a golden link of mutual love, respect and service.

     

     

    Swadeshi Movement and our Industries

     

    Brother Delegates:- I will now to a movement which had once spread so rapidly and was hailed with so much enthusiasm all over the country in the year 1905-1966- the Swadeshi Movement.

     

    Next in importance to Swaraj I would give place to this question, interwoven as it always is, with our industrial problem. The industrial domination of our people by another, attracks much less attention that the political domination but is nevertheless a great factor. The political domination is visible on the surface as we see a foreign race openly monopolizing all power and authority and keeping the people in state of subjection. These are facts which we see and feel acutely everyday of our lives and in every act and in every restrictions over our liberty, and in the deprivation of our natural rights as sons of the soil.

     

    As it is true that human feelings often matter more then interest we have been constantly thinking and feeling that we are living under a foreign domination. In fact we had been for a long time engrossed in our struggle for political aspirations and status and never gave thought to our industrial and economic question.

     

    Moreover this industrial foreign domination invaded us in an attractive garb. Articles of greater finish and attractiveness tempted us, so that in the supply of our daily wants, we welcomed the foreign domination though quite unconsciously at first, in preference to articles made by our men, from materials produced by our motherland and by our labor. In fact we were so much` tempted by the attractive exterior that we did not look at the quality of the things etc, and welcomed the shadow for the substance. This evil grew a pace and we owe it to another evil that we were disillusioned. Had it not been for Lord Curzon’s ill-planned and ill-advised measure the crowning act o reactionary Viceroy, the partition of Bengal- the Swadeshi movement would still have remained in his embryo. But from evil cometh good, so it was in the case . the amount of indignation and resentment raised up by Lord Curzon put the whole o Bengal in blaze. The nation rose with one voice and when our Bengalee brothers found that nothing would turn the Viceroy from his set purpose of partitioning Bengal. That all their petitions, all their protests in the press and on the platform, all their memorials to him, to the Secretary of State and to Parliament went unheeded, that Government exercised despotic authority regardless of their cherished feelings and interests and that no protection was forthcoming from any quarter, they resolved to have recourse of swadeshism. Under the then circumstances the movement took the form of boycott in afflicted to Bengal but it spreads to other parts of India in the legitimate form of swadeshism.

     

    There could be my no denying the fact that our Bengali brothers rightly used it as a weapon which after all struck the vital interests of the British cotton industries and achieved the object in view. Not only did the movement, in spite of strong opposition from Angle Indian element, draw anxious attention of the people in England to the grievances of our Benagli brothers but it demonstrated the deep resentment of our brothers at the treatment they were receiving. The result was that even though, Lord Morely the then Secretary of State had declined interference and had declared partition to be a settled fact, our wise Emperor was graciously pleased to unsettle the condemned measure in this memorable speech at the Delhi Durbar.

     

    Thus gentlemen, the movement in Bengal was purely a peoples’ Movement and took the form of boycott of foreign made goods as a political weapon for a definite political purpose under an overpowering sense of necessity. In other parts of India though the movement of pure Swadeshism remained, it received no encouragement at the hands of our government. Thou the government has by now realized that encouragement of Indian resources is its only salvation. Can it ever be disputed that swadeshi movement is both a ….. and an economic movement ? Swadeshi means “one’s own country” it implies that we must support our indigenous arts and industries. It is … only an industrial movement but it affects the very existence of a nation. At its highest it is deep, passionate, fervent and all embracing love of the Motherland and this love manifests itself not only in one’s sphere of activity but it invades the whale man. Its very though thrills him and its actual touch lifts one out of oneself. Love of Swadeshism is like the love one possesses and manifests for his chichi just as the pad has truly asked:-

     

    Breathes there a man with soul so dead,

    Who never to himself hath said,

    This is my own, my untire land”?

     

    Gentlemen we need today that gospel of devotion which is conveyed by the above. This soul striving devotion should be manifested by the high and the low, by the prince and the peasant, by every Indian in the town and the village, on the hills and on the plains, towards Swadeshim. How soul stirring and sweet is our Swswdeshi- Bande matram- it is Swadeshism which presents itself to the mass of our people in a form which they easily comprehend. It is Swadeshims which turns the thoughts of the masses towards their political status and enables them to take interest in the economic development of their Mother-land. It is Swadeshims which teaches the lesson of unity and co-operation with one another for an national end. It is Swadeshism which inspires all India with thoughts and acts of sacrifice for the sake of the Mother-land. Believe me gentlemen it is my conviction that our political success will in a great measure be accelerated by swadesghism. In fact we shall ultimately find the true salvation of India in this movement.

     

    Let us take the economic aspect of the question. There can be no gainsaying the fact that foreign industrial domination of India under British rule has been the cause of industrial down-fall and consequent poverty of India.

     

    The political and administrative results of British Rule have to their debit the shutting out of a whole race from positions of real trust and responsibility and thus denying to them opportunities for developing their powers of initiative and training. Similarly the forcible disarming of the whole people has a disastrous effect upon their manhood and material spirit and denying to them free education at state expense and distrust of the educated have had the effect of keeping the masses in perpetual ignorance. But in this respect there are some redeeming features and compensating advantages such as the liberalizing effects of western education and institutions, advantages of Railways, Telegraphs, Post Offices and other modern appliances of modern material civilization. There are also the blessings of peace and of order firmly established; so that in the midst of this terrible world war we in India are living quite peacefully.

     

    But I am sorry this cannot be said of the industrial domination, there is not a single redeeming feature in the industrial field. Just glance at history to see what India was before, the statements of visitors from foreign parts of historians, of invaders, and of poets contain ample testimony of the tempting prosperity of India and high standard of it s arts, crafts and industries. Silk goods, cotton goods and woolen goods used to be freely exported form India. The superiority of India’s silk and fine cotton manufactures had at one time attracted the marked attention of foreign countries. In the year 1813 Calcutta reported to London cotton goods alone to the value of 20,00,000/ history shows that only some 300 years back ships built in India sailed up the Thames to London and were regarded with envy and admiration because of their admirable workmanship. We had plenty of good sailors, and enterprising merchants and artisans who enriched the country at the same tiem that they enriched themselves. This same industrial India whose initiative has been the glory of the world at one time has been so crippled that it has become dependent for its daily supplies upon foreign countries.

     

    The East India Company came to India under a Royal Charter to trade. Its first effort was to supplant the industries of the country and make room for those of Western manufacturer and to adopt measures to crush the local industries. This has been acknowledged by eminent English writers. The Campaign began as early as 1769. the directors in their letter dated 17thMarch of that year sent orders that silk winders should be made to work in the company’s factories only, on pain of severe punishment. In 1828 heavy duties on piece goods from India were in force:-

    1. on Colicoes, 3/6/8d on importation and a further duty of 68/6/8d if consumed at home.

    2. Muslin 10 on importation and 27 for home consumption.

    3. Coloured goods 3/6/8d for importation and so on.

     

    Wilson the historian says that till these prohibitive duties had been imposed by England, Indian piece good, could be sold for a profit in the British markets at prices from 50 to 60 percent. Lower than those manufactured in England. He says further “Had not prohibitive duties existed , the mills of Paisley and Manchester would have been stopped in their outset and could scarcely have been set in motion again even by power of steam. They were created by this forced sacrifice of India. India could not retaliate. This act of Sefl-defence was not permitted her. She was at the mercy of a stranger. British goods were forced upon her without paying any duty and the foreign manufacture employed the arm of political injustice to keep down and ultimately strangle a competitor with whom he could not have contended on equal terms.”

     

    Things had become much worse in 1833 and severe measures were introduced against weavers. Montgomery Marfin writing in 1837 complained in strong language of the cruel selfishness of English commerce. He wrote under the pretence of free trade. “England has compelled the Hindus to o receive the products of the steam looms of Lancashire, Yorkshire, Glasgow etc, at mere normal rates; while the hand wrought manufactures of Bengal and Bihar beautiful in fabric and durable in near have had heavy and almost prohibitive duties imposed in importation to England “ by these means the industrial capacity of India was so ore poured that while Calcutta had exported to London cotton goods of value of 20,00,090/- in the year 1813, the same Calcutta imported British cotton goods of the value 20,00,000/- in the year 1830 i.e. only within a short period of seventeen years. In that year 1930 Sir John Malcome Governor f Bombay pointedly called attention to the ruin of Indian industries and growing poverty of our people, but those in power did not hesitate to pursue successfully the policy of converting India into a land of raw produce for the benefit of England.

     

    Let us quote from list:- “England forbade the cotton wears of our own seat Indian traders, she prohibited them absolutely. She would have no thread of them. She would have none of those cheap and beautiful wares. She preferred to consume her own dear and inferior stuffs……..Enland gained power, immeasurable power— India the very reverse, dependence.” Macaulay himself wrote “The marvelous expansion of English industries was contemporaneous with the impoverishment of India.” Thus there was the Indian manufacturer sacrifieced from time to time.

     

    Even after the Government was taken away from the hands of the East India Company the policy of free trade from England, not free trade between India and England, was persistently pursued.

     

    Another disturbing cause was the alienation, by Government of our country of rich lands and minerals to foreigners. The khopra and coir industries on the west coast were let into the German hands. Similarly several other industries were allowed to be absorbed by Germany. The door of Indian markets was left wide open to the competition of the whole world to the ruin of India, though England’s own policy had been one of protection of its own industries against the whole world, till England had completed building up its vast industrial system.

    Gentlemen, the duties of the Government in an industrial country like India are:-

     

    1. Te have a thorough industrial and Geological survey of the whole country and to publish the results.

    2. To afford financial and technical aid.

    3. To protect against foreign competition

    4. To encourage opening of industrial banks.

    5. To start model pioneer factories on the report of government experts and hand them over to privates capitalists if successful and to close them it they prove otherwise.

    6. To purchase all government requiremen5ts in India, preference being given to locally made articles even if they are little dearer in price or inferior in quality.

    7. Establishment of Museums and traveling libraries and holding of periodical exhibitions in different parts of the country.

     

    I leave it to you gentlemen to consider how far our government has performed any of the above duties during its reign of one hundred and fifty years. Though it is aware that our country is rich in it natural resources, its export figures show that abundant raw material is yearly sent out of India.

     

     

    Is it not therefore surprising that India should be ale to produce all raw materials and supply the European world but should unable to manufacture goods for its own consumption ? while the total imports before the war were over 100 crores, total exports were over 150 crores. Deducting from this precious metals that come to this country to redress a part of the balance and payments for the salaries and pensions of officers in England it will be found that a loss of 2o to 30 crores has thus to be borne by India every year. As the late lamented Hon. Mr. Gokhale had pertinently put the case, supposing 150 crores go from your financial house every year and 120 crores come in, will you be growing richer or poorer? The result is that there is no doubt that India is daily growing poorer. Do not be led away by the fact that a few individual s appear to possess money to invest or a few mills have been built. Consider the case of the majority of 315 millions of the people of India. We are poorest in the world and England (now we may say America) the richest. Production per head in India is Rs. 30/- according to government calculation and Rs. 20/- according to Indian calculation while in England it is Rs. 900/- her head (i.e) 20 times more.

     

    Look at our agriculturist who form nine-tenths of the population in Sindh. Who can ever deny that they are living in extreme poverty ? The men, who till the soul from morn t night, who can hardly afford to have one change of clothes in a year; what are their belongings ? A straw hut, which can give them little protection against the sun and storm, a pair of bullocks often under mortgage, a few earthen pots, a few cattle to give milk, and growing debts, are all they have. They begin the year by borrowing for seed, Takavi and bare necessaries of life and end it by paying either the interest alone or a part of the debt. This goes on year after year. Of course the crushing load of Rasai also lies on their shoulders.

    Plague is ravaging all our towns and villages in Sind and who can deny that mostly the people in poverty succumb to the epidemic. Only recently when plague visited Shikarpur, the weavers, the blacksmiths the washermen, the petty hawkers, the day labourers reached a state of starvation within a few days of their being out employment, and relief works had to be opened for them. This then gentlemen is the condition to which people are reduced.

     

    The war stopped the door to German goods getting into the Indian markets and here was the golden opportunity for India. India is poor; therefore without state aid what could be done? Our leaders cried themselves hoarse on the platform and in the press but bas any thing tangible been done by the government to enable India to supply the place of German goods even for its own consumption ? and it was Japan that stepped in and captured Indian markets. The government knows it, and it cannot be denied that it has flooded the Indian markets with Japan made goods.

     

    The Government of Bombay finding that on account of war, the hand—loom industry, match, copper, brass pot, silk and gold and silver thread industries had severely suffered, appointed an advisory committee as for back as 1615-1916 to enquire into the conditions of indigenous industries and to suggest means for improving the existing industries establishing new ones. This committee enquired into the oil- pressing, match, sugar-cane, butter, glass, bamboo, paper pulp and other industries and made in each case certain recommendations to Government. Three years have passed but the Bombay government instead of taking full or partial action immediately, have remanded the report as received for further consideration, and there it rests.

     

    The war has no doubt turned the attention of Government to the wisdom of utilizing India’s immense natural resources. The viceroy has spoken of organizing these resources with a view to making India more self-contained and less dependent. It is a hope; we heartily welcome this but we have grown septic and can get little consolation until we see something tangible being does actually for previous experience and long suffering have made us rather difficult.

     

    The action of the Government of India has been confirmed to the appointment of a commission to investigate the possibilities f Indian Industries. We want to see the good it does; but when this commission declined to investigate the deliberate charges of Sir Pirbhoy Karimbhoy and Lala Herkishenlal concerning the positive discouragement and opposition dealt out to Indian concerns and unfair preference to the European ones, it shook Indian’s credit in its good intentions. It would have been better, if their charges had been investigated; confidence would have been restored and a cloud removed.

     

    The Indian Railway companies do no provide proper transport facilities for indigenous goods and their rates of freight are very prejudicial. Even the sea-port rates are favourable to foreign imports. In the matter of carrying goods, the impression appears to have gone deep in the Indian mind that Indian producers are refused the same facilities by the Railway and shipping authorities all over the country which are easily extended to industries under European management.

     

    Is it any wonder then that can have the power to impose duties on foreign goods to protect itself and permit Indian industries to develop and prosper.

     

    Gentlemen, in this deplorable state of affairs, I appeal to you to help yourselves and come to the country’s help. Let us give whole-hearted encouragement to our Swadeshi movement. The present is the juncture: for even free traders and the Government will have nothing to urge against this ours will be a voluntary preference on the part of consumers to promote our own industries. We have cotton at our own doors and can easily employ any amount of labour of our own. We have about 200 cotton mills at a cost of 20 crores (though Lancashire alone has invested over 200 crores) with five million spindles and fifty thousands power-looms. These are mostly worked by Indian employees and in addition we have about a quarter of a million persons engaged in hand-looms in the country.

     

    Of the industrial population of India very much larger portion is engaged in the indigenous industries carried on in village houses and bazaars. In our efforts to improve the condition of our people, we should help the works in the mills and the dwellers in the cottage; and this we can do only by preaching and practicing Swadeshism. The humble weavers in towns and villages and the braziers, the copper-smiths, the ironsmiths, the potters and the carpenters in Sind who carry on their ancestral vocations in their ancestral homes, all deserve our help and encouragement. Let us make a vow to help these men by giving them that help an protection which has been hitherto refused by Government , by wearing their manufactured goods, by creating a demand for their manufactures and by preaching to all to wear and use in all domestic needs India – made articles. Indigenous industries and Indian mills are already turning out articles of good make and finish and they are bound to improve as the demand increases and they get decent prices. What is needed is only the opportunity. But true Twadeshism lies in consuming indigenous articles in their early stage when their quality is inferior or price higher. In Sind it is a pity there is not a single cotton mill worth the name. We have a small one at Shikarpur owned by Seth Mulechand but there is not much of encouragement to it. We had once swadeshi stores in Karachi, Hyderabad, Sukkur, Shikarpur and Larkana but one by one they closed down for want of encouragement. Let us restart these and have traveling vendors of Swadeshi Goods. It is a matter of gratification that our patriotic men from Sind like Messra Mehta, Lokamal Chellaram, Sri Krishen Lula, Chainrai Virbhandas and others have already opened a Swadeshi stores at Karachi on sound basis and I would appeal to all of you to help this cause whole-heartedly. Let us open a museum of Swadeshi Stores at Karachi where all information on the subject could be had. When England did all I have described above in the name of its Swadeshism, why can not we?

     

     

    EDUCATION

    We now turn to our educational system under the present form of Government.

     

    Education is the foremost factor in the evolution of a nation. The educational policy of our Government has the same disadvantages as I have outlined with regard to the Government of this country. In the words of one of the greatest educationists of o0ur own times Mr. G.S, Arundale, I say most emphatically and without any fear of contradiction, that “Good education is no substitute for national education”. To quote the same distinguished educationalist once more, “India refuses any longer to be an educational dependency of Great Britain.”

     

    Judging by the results that present educational system has produced in India demands the slow and tardy progress that this system has made inspite of our insistant demands for a substantial advance along the lines that have been approved of by Western Nations and our neighbouring Indian states – judging by these facts the impression grows stronger and stronger on our minds that nothing great can possibly be achieved in the domain of education without National system of education. Home Rule and National education must march hand in hand. Both are component part of one whole and India can not be ranked as a Nation unless India possesses both in their entirely. Indiathat had the broad and well-deserved title of Jagat Guru is now on her knees receiving driblets of reforms in education and India to whose shores came several distinguished scholars for the sake of knowledge, has now to send her sonsto foreign countries for education. This deplorable condition has to be remedies or overcome and I venture to suggest that National Education is the only remedy for all these evils. The system of education in India is too much a Government affairs. Sir Michail Hicks Beach, one of the leading English statesmen said the other day at Aligarh that the universities should be entirely free from the Government control an that the Government ought to have nothing to do with universities. What is the system in England and it works well. The Universities of Oxford, Cambridge, Durham, Dubliu, Glasgow and Edinburgh have all grown out of private endowments given by kings, nobles and other gentlemen and they all rest on donations from philanthropic men. What is therefore wanted here is that the country itself should build up universities and schools so that the curriculum should be on national lines, for the nation and the institutions should be linked together. That like England, such universities are possible in India and response ample is evidenced by the institution of the Hindu and Mahomedan Universities. The aim of education under the present system seems to be to enter Government service or the learned profession and to this end to pass examinations. This has led to cramming the boys, heads with a lot of disjoined facts poured as if into a basket to be emptied out again in the examination hall and the empty basket to be taken away again into the outside world. Mrs. Besant said in one of her speeches “To exhault the strength, to destroy the energy, to turn out a sickly worn-out man when the youth should be bringing over the life, has been the result of the system of education prevalent here.”

     

    To be truly useful, education must be founded on a knowledge of the past of the country as well as its present and should adapt itself to meet at every point the growing needs of an ever increasing Nation. Education should therefore be physical, moral, mental and spiritual. The colour-bar in Educational service, begotten of distrust, has been a profile source of discontent and has on account of forces inferiority made our Indian Professors and teachers less enthusiastic for work and research. The recent instance of Professor Shahani’s suprecession inspite of his recognized experience and ability – inspite of his educational attainments, in favour of a young man is a standing monument of this colour bar. The Government of Bombay paused for a while over the opposition that the dinner canvassing against Professor Shahani evoked – but after all threw aside Professor Shahani’s claims.

     

    In addition to these defects, the so called “serene atmosphere of eduction” produced by Lord Gurzon’s retrograde policy and by subsequent Government orders and circulars, this atmosphere has turned teachers into spies or cowards and superintendents are suspected of having assumed the role of C.I.D. officers. The Hon. Bobu, Ambiea Charan Muzumdar, as President of 31st Indian National Congress said, “the sanctity of the temples of learning has been violated and our boys and young men are brought up in the unhealthy atmosphere of what may be called insecure jails. This the people sorely resent and here the first conflict has taken place between a sensitive subject race and autocratic Government, each believing the other to be in the wrong and several other wrongs were embosomed for a considerably long time and several attempts were made for healing them up but a united and determined effort was necessary for the purpose and this was supplied by our revered leader Mrs. Annie Besant with the co-operation and consultation of almost all the leading elite of India too numerous to mention and yet some of them are too illustrious to be omitted. She drew out the Poer Laureate of India, Dr. Sir Rabindra Nath Tagore from his secluded corner into the noble field of action and made him the Chancellor of National University and she picked out Dr. Sir Subramama lyer the ex_chief Justice of Madras and forced him to accept the post of Pro-Chancellor; Lokamanya Tilak’; C.P. Ramswaim Tyer, G.S. Arundale and our worthy patriot Hon. Mr. Bhurgri also answered the call of Bharat Mata, and have lent their support to this movement whose living illustration is granted to the educationally advanced city in Sind viz. Hyderabad where now exists a National College affiliated to the National University. Our official year 1917-18 whereof I have as President of this Conference to chronicle the principal events, has thus been the most memorable and historical one in the domain of education in Sind, Another notable event o the year under review is the passing of Hon, Mr. Patels Free and Compulsory Education bill for Municipalities. This measures will if carried out by all the Municipalities concerned touch one-length of our population only, for nine-tenths live in villages where this Act will yet have no operation. Inspite of this and other disappointing features of the Act, this step forward ought to be counted as a victory. I am afraid very few Municipalities in Sind will take advantage of this Act in the near future on account of their financial difficulties. Gentlemen, after 150 years of British Rule, you find 50 percent of the people are uneducated. On 31st December 1915 out of total population of 310 millions we had only 5.5 million of scholars in primary schools and 1.1 in secondary schools.

     

    While other countries spend 30 percent and more on the education of the people our Government which professors to be so anxious for the welfare of the feeming millions of this ancient land are unable to spare more 5 than P.e. of the State revenue, that is to say, hardly 1/40th part of what is spent in England.

     

    On primary education the expenditure per head of the population is only a few annas. America, with a population has only 5 universities.

     

    To get an idea of the proverbial illiteracy of India, one has only to remember that one of 1,000 males only 110 can read and write : while out of 10,000 females, only 10 can do so.

     

    Comparison of figures has proved that even American negroes are better off than ourselves in this respect.

     

    In the midst of this terrible war, entailing tremendous pecuniary burden on England, Government have sanctioned the new educational scheme of Mr. Fisher involving an additional cost of crores of rupees. Now, I should like to offer a few suggestions for consideration.

     

    1. Sind depends mostly on agriculture and the great bulk of its population is devoted to agricultural pursuits. No satisfactory arrangements appear to have been made hitherto for the amelioration or education of the agricultural masses: In addition to the provision for free and compulsory education, there ought to be agricultural schools, colleges, farms and shows where scientific system of education should be imparted and the ultimate object ought to be to fit the peasants concerned for practical agricultural work on improved lines. Agricultural colleges should be open to all classes and not “restricted to zamindars or any particular class. One of the main problems that agitates the world today is food-power. This problem depends mere upon intensive agriculture than upon extensive. It is by means of this intensive agriculture based on scientific knowledge, that Germany was able to supply food to 75 people out of a hundred acres, whereas England can supply to 45 persons only. In India where agriculture is carried on in a primitive style the yield is negligibly small. Every town and big village ought to be able to teach agriculture on modern lines.

     

    2. Next in importance comes technical education and neglected here is mutual. The two technical schools at Sukkur and Jacobabad are not attractive to students and prospects of advancement in after-life are considerably limited. These schools should impart information and instructions and give training that would help the students in opening small village industries wherewith they may be able to earn their livelihood.

     

    3. Commercial education on sound lines is also a very great necessity at the present juncture when large number of India’s youth must turn their energies in the direction of development the material resources of the land. A chemist or an engineer with mere technical knowledge of industries can never run a successful industry because it should not only be a technical success but the production should be on a commercial basis and for this latter part a sound commercial knowledge is essential. In India, where industries have to be build up, if at all, against powerful rivalry of foreign countries, the case is much stronger for systematic business training. In fact the American principle of vocational institutions should be adopted without any delay.

     

    4. Education in all primary and secondary schools ought to be imparted through the medium of vernacular of the Province for it will smoothen the way to knowledge which the child will tread, leave his intelligence free and enable his observation and reasoning faculties to work on the subjects presented to him without fetters of a foreign tongue.

     

    5. Religious education is imperatively necessary-where religion is not apart of the education given to the youth of a nation, there the nation has no literature worthy to be called great i.e., original. Everywhere history testified to the close relationship between religion and literary genius and the inspiration that the former gives to the latter. Religion is necessary also as the basis for morality and as the inspiration of art. What kind of nation can ever be without literature, without morality and without art? When India was mightiest in peace and war, when here industries were most productive and here commerce most enriching, she was above all a religious nation.

     

     

    LOCAL SELF-GOVERNMENT

    (All Figures quoted under are pre-war)

     

    In India, Local Self-Government may be divided under two heads – urban and rural. Under the first come the municipalities and notified areas and under the second the District and Taluka Local Boards. The Bombay Government started Local Self-Government in its present form in the Presidency in 1860 by starting Municipalities in urban areas and in 1863 in the rural areas by starting rural Boards. Unfortunately District Collectors and other officials in their over-activity and over-zeal subordinated the views and wishes of non-official members to their own notions of what is best for the people and this state of affairs necessitated the passing of the famous resolution on 18thMay 1882 by Lord Ripon.

     

    The important functions of these bodies within their respective areas are to take care of people’s (1) Health (2) Education (3) Communication i.e. roads, streets etc.

     

    These local bodies are constituted by nominating or partly by elections and partly by nomination. In our consideration of these representative bodies we must direct attention to (a) the constitution of these local bodies (b) their powers and functions (c) the resources at their disposal.

     

    There are in the whole of India 717 Municipalities, 897 District Local Boards and 517 Taluka or Sub-District Local Boards. In the Bombay Presidency we hae 457 Municipalities and 25 notified areas with 2166 members of whom only 963 entrusted to their care and they had an income of Rs.1,24,73,669. The population in the Municipal areas is about 16 million i.e. about 7 percent of the total population. This is the urban population and the remaining has the highest urban population i.e. 18 per cent while Bengal the lowest i.e. 2 percent .

     

    These bodies are thus of greatest importance as they have charge of the people’s health and education i.e. the two things essential for the uplift of any country.

     

    These institutions of great importance also because they form a stepping stone to Self-Government in India.

     

    In the speech from the Congress platform at Bombay Mrs. Besant said:-

     

    “The training for Self-Government is of vital importance to the nation today. For the Government of States is at once a science and an art: and in order that it may be worthily exercised, the lesson must be learnt in Local Self-Government, than in Provincial autonomy and finally in the Self-Government of the nation, for the work of Government is the most highly skilled profession upon earth………..what then should you do? You should take part in the Self-Government wherever it is possible. As it is, take it and practise it, for you will gain experience and you will gain knowledge; and only that experience and knowledge will guide you when you come to speak in large Councils and make your voice heard in larger areas, So I will plead to you – face this drudgery – it is drudgery, make no mistake, understand the details of local administration and understand how to manage your own drains particularly your water-drudgery, no amount of enthusiasm and love for the country will make your administration a success.

     

    Lord Morley in his Reform Dispatch dated 27th November 1908 said:-

     

    “The village in India has been the fundamental and indestructible unit of the social system surviving the downfall of dynasty after dynasty. I desire your Excellency to consider the best way of carrying out a policy that would make the village a starting point of public life.”

     

    Here then is a vast field in which we can in co-operation with the Government work heart and soul for the amelioration of the conditions of the masses of the people. Let us start with the village Panchayat. The Decentralization Commission in their report recommended the constitution and development of the village Panchayat, possessed with certain administrative powers, with jurisdiction in petty Civil and Criminal cases and financed by a certain portion of the land cess, special grants, receipts from derate recommendation has not been given effect to, in any shape in our province, though several years have since passed.

     

    Another recommendation of the Commission was that the District and Sub-District Boards should contain a large preponderance of elected members. There are 26 District Local Boards and 216 Taluka Local Boards in Bombay Presidency with a member-ship of 3690 of whom only 1644 are elected by the people. These bodies administered to the wants of 1,80,12,044 souls and had an income of Rs.83,39,701. All these Boards without a single exception had official majority and ex-officio Presidents. Only recently about 16 or 17 of them have been given non-official majority and 3 have been given non-official presidents, not elected but nominated. Thus the machinery of Government proverbially slow, moves still more slowly in this direction.

     

     

     

     

    As regards the constitution of elected Municipalities, I consider that time has come for these bodies to consist entirely of elected members. The introduction of the new system of communal representation in the Sind Municipalities does away with the necessity of nomination powers.

     

    The Decentralization Commission recommended (para 6 of Government Resolution) that Municipal Boards should be ordinarily constituted on the basis of a substantial elective majority and that nominated members should be limited to a number sufficient to provide for the one representation of minorities and of official experience. The new rules have already made provision for the “due representation of minorities.” Then here remains the question of official experience.

     

    I think there are good many retired officials of experience in every Municipal area and they manage to get elected on the Board. Moreover experts are good for advice and not for deliberation or decision. Nor are they necessary for every day working of Lord Hinches. See 31 of the Bombay District Municipality Act provides for calling in the aid of express whenever necessity arises. If however the Commissioner in-Sind cannot see his way to give on the whole power of nomination all at once, he may be least, in principles preserve me in the than two seas for experts to be nominated by him on each Municipality . From gratefully acknowledge the progressive steps ………in this direction by our present Commissioner. The Franchise of an elective member and un-official president have been conferred on Rohri and Larkana Municipalities and the other important Municipalities in Sind have been given the right to elect un-official president by ordinary majority . The number of voters has also been ……………………………………in each Municipal area for election purposes.

     

     

     

     

     

     

     

     

    The present tendency of the Sind Local Government is to foist Government servants in the Revenue Department as Chief Officers on Municipalities. Thus Shikarpur Municipality must have a Deputy Collector as its Chief Officer and Larkana and Rohri are to men from the Revenue Department for employment as their Chief Officers. While recognizing that it is really difficult, for various reasons, for a Municipality to secure a really suitable man by advertisement, the proper remedy lies in establishing Local-Self-Government service on the lines suggested by the Local Self-Government Conference held at Poona, on 27th July last under the Presidency of Hon. Mr. Patel.

     

    In Sind the sanitary condition of our towns and villages is disgraceful. Plague, malaria and other diseases have taken root and mortality has risen to a tremendous figure. While in England mortality is 14 per mile, in Sind it is 40 per mile and in some parts of India it is seventy per mile. The infantile death rate in England is 130 but in India it is 213 for males and 196 for females. Large schemes of sanitary reforms and town planning should be taken in hand in every town and village. Fullest and immediate advantage should also be taken of the compulsory education Act. Our friends Hon. Mr. Bhurgri and Hon. Seth Herchandrai have already taken the matter of compulsory education for Sind seriously in hand.

     

    You will agree me, gentlemen, that considering that these local bodies have to provide for primary and partly for secondary education of the population entrusted to their care, that they have to provide for sanitary requirements and drainage and water supply of the areas in their charge, that they have to provide for adequate means of communication by constructing widening roads and streets and maintaining them, that they have to provide for the medical relief of human beings and animals in their areas and generally speaking that they are responsible to a considerable extent for the well-being and orderly progress of the population within their areas – considering all these duties, the sources of income at their disposal are most inadequate. Unless Government comes to their aid by largest recurring grants, it is not possible for those bodies discharge their lies efficiently- nothing could be done with an empty exchange. We are told we should take ourselves more and increase our income; but is there any margin life? ………………….. say in Sind is that we should impose the House tax in pleasant …………….has not been introduced. I shall take my town for the sake of this ………………………………………….Shikarpur a population of 54,000 souls. Our present Municipal ………………………………………3,20,000 i.e over Rs.4 per head of population. The figures of population ……………………………….for the whole of British India work out an supposing we introduce ………………………………….will it bring? Not more than Rs. Ten of fifteen thousands, deducting ………………………recoveries and other incidental expenses. Will this amount enable as to come……………… a system of drainage and water supply costing over ten lacs or will it provide sufficient funds to carry out costly town planning schemes, or to undertake primary and compulsory education of the masses or to build a central and upto-date hospital?

     

    The bonafide of this form of taxation is considerably detracted from , when, gentlemen, we consider the instance of Larkana where House-tax was imposed by the so-called Municipality (consisting of officials and outsiders) by resorting to objectionable methods in the teeth of united opposition of the people, it was done under the cloak of raising of Municipal income so as to provide for sanitary reforms, and run a High School etc. But the scheme was unmasked, when however simultaneously the Halalkhore cess was cancelled, a cess which light in its burden brought nearly as much income as the proposed House tax was expected to bring and there never had been any complaint against this cess. The purpose it now serves is to molest the people than to benefit them.

     

    The House tax is opposed by the people not because the rich don’t want to tax themselves, not because they don’t take to increase the resources of Local Bodies , not because they have no mind to introduce sanitary reforms etc., but because it is a tax most unsuitable to local conditions. Our officers unfortunately cannot see eye to eye with us – they cannot enter into our feelings – may they even decline to see it or be convinced. In the consciousness of their power “their over –activity and over-zeal they want to subordinate our views and wishes to their to their western notions of what is best for us”.

     

    Gentlemen, you all know that except in some parts of Karachi, in all cities and villages in Sind, house building is taken up by the people for their personal and family requirements and not as a financial enterprise. In 95 percent cease, houses (hardly sufficient for their own needs) are occupied by the owners themselves. Not even 5 per cent of the houses are let out on rent. The rents are extremely low, and bring hardly one per cent on the outlay. This system has its own advantages. While we on our side are enjoying the beneficial result of this ancient system of each family living in their own dwelling houses, residents in Karachi, Bombay and such other places have to face enormous difficulties in the way of extortionate rents, scarcity of houses etc.

     

    The Government of India in their resolution on the Report of the Decentralization Commission pare 14 say:-

     

    “This tax (House and Land tax however is difficult of assessment in many places where it is the custom to men rather than to rent dwelling houses because in such cases the house affords no indication of the financial status of the owner. Many aristocratic but impoverished families live in large buildings which are merely relies of vanished prosperity, while the rich trader often remains content with the humble dwelling in which he was born.”

     

    Again in para 17 it is said:-

     

    “The Commission were of opinion that Municipalities should have full liberty to impose or alter taxation within the limits laid down by the Municipal laws”.

     

    In the face of these opinions of highest authorities I cannot understand how such ill-advised pressure was put upon Larkana and Rohri Municipalities to introduce House-tax in the teeth of united opposition from the people. In his famous Durbar speech at Sukkur on 18th February the Hon. Mr. Lawrence the Commissioner in Sind remarked. “There has been a great deal of talk in some of your towns in Upper Sind about the levying of some small taxation of some Rs. 5,000 or Rs.10,000 by one method in place of another.” No doubt the taxation (house tax) proposed by the authorities was petty in as much as after all it could not bring to any Municipality more than the figures laid down but how can it be said that the good deal of talk of the people was unnecessary. Beyond condemning the talk as it diametrically opposes his own hobby the House-tax, the Commissioner-in-Sind laid not materials before his audience to convince them of its usefulness.

     

    It is the first principale of Local Self-Government that local bodies should have full liberty of selecting their methods of taxation according to local conditions. This has been recognized by the Government of India and the Decentralisation Commission – but discarded by the local Government in Sind.

     

    When this sound principle was deliberately departed from , when the cherished rights and wishes of the people were trampled upon, when very questionable methods were employed to secure majorities to gain a hobby, when the measures was being hastily rushed through just when the elected representatives were about to come in when the protests and petitions of the people were un-headed, the question became one not of House-tax only but of the general rights of liberty of action of what in name was termed Local Self-Government. How can it be said in fairness that under these circumstances the great deal of talk of people was unnecessary.

     

    I am sorry I am unable to agree in the proposition that the House-tax falls upon the rich and not upon the poor. The above cited opinion of the Government of India and the Commission fully bear me out in this. Gentlemen, the keynote of the learned Commissioner’s speech was that in order to secure for our towns the advantages of good sanitation, water supply, electric light and other public amenities we should raise Municipal revenue very considerably.

     

    While I do agree that there is a great necessity of raising the Municipal revenues or the purposes indicated, I am of opinion that the additional revenue must come, in the shape of recurring grants, from the Imperial Government, which takes away all the Income tax, Excise revenues, Stamp duties etc., etc., and land assessment from citizens residing in Municipal areas.

     

    Those who advocate that local bodies must tax themselves more to provide the necessary funds, do so on the ground that the incidence of local taxation is much less in this country than in the west. But they forget that taking the local and imperial burdens together, the people of this country relatively to their resources, contribute no less to the taxation that the people in the western countries. The real truth is that the Imperial Government retains in its own hands very much larger portion of the total taxation than the Imperial or central Governments in the west and there lies all the difference and the inability and poverty of the local bodies to meet their expenditure for improvements.

     

    In the Western countries there are three systems of Local Self-Government; (1) American (2) English and (3) Continental. In America the local authorities have absolutely independent revenues and they also enjoy complete immunity from the control of the state in this respect. In England the local bodies derive a large part of their revenue from their own rates and in addition to that, certain revenues have been made over to them by the Central Government as Assigned Revenue. They also receive certain grants from the Exchequer.

     

    In France the local bodies derive a large part of their revenue by the very simple process of being permitted to add extra centuries to the taxes levied by the Central Government like our village cess of an anna per rupee. Our system of local Government is more on the lines of the French system.

     

    In England it is one of the Local Governments to maintain their poor while in India it is the private people who have to bear this burden in addition to other taxation.

     

    The average income per head in England is $40 and population 45 millions. The total taxation raised by the local bodies and Central Governments was 200 million I.e, 11 percent of the whole national income was raised as taxes for use for all purposes- local and Imperial.

     

    In British India our population is 230 millions. Income per head may be taken at £2 as fixed by Local Curzon though the late Mr. Dadabhai Noaroji calculated it to be £ 1 only. This gives us a total national income of 460 millions.

     

    Total taxation is 50 million i.e. 9.15 percent. Add to this the duty of maintaining our poor private which will come to about 1 percent i.e. 10.1/5 per cent.

     

    That while in England taxation people’s income is 11 percent, in India it is nearly as much. But which we consider the proportion of distribution of the taxes for expenditure between local bodies and Imperial requirements, we realize the magnitude of disproportion and the injustice done to local bodies.

     

    In England out of 200 millions raised by total taxation, the local bodies get in all 70+28=98 million that is to say about half of the total revenue is spent by local bodies and the other half by Government.

     

    In France two fifths of the total revenue is left to be spent by local bodies and three fifths by the Government : but in India out of the total revenue of 50 millions, 40 millions are at once taken by Government for their own purposes. Out of the remaining 10million nearly two thirds was administered by the State itself and only about a third was left to be spent by the local bodies i.e. one sixteenth of the total revenue, Here then is the root of all evils. This is the tune reason why our town cannot have sanitary reforms, free education and good communication.

     

    Gentlemen this injustice in the distribution of revenue has gone on too long and it is high time that we should now be given a definite share of what are called the imperial revenues for our municipalities and local boards, or we should be given a great share of the imperial taxes of all sorts levied within municipal areas or be permitted to add extra centimes as is done in France. I should not be understood to mean that we should not exert ourselves to tap the remaining sources of income at our disposal but what I do mean is that it is absolutely necessary for Government to recognize our immense needs and let the local bodies spend at least a third, if not one half of the total revenue derived from India.

     

    You might give the best constitution in the world to local bodies and yet Local Self-Government will never be a success unless their financial resources are improved. On this point the official and the non-official opinions as well as the opinion of the Decentralization Commission are all agreed that the resources of these local bodies are pitifully unequal to a proper performance of functions which have been entrusted to them. The suspension of the Hyderabad Municipality was therefore a great blunder.

     

    Any one who has read the charges laid by Government against that municipality and the replies on each charge, will be struck with the fact that the blame laid by Government at the doors of the municipality should have in fairness been laid at their own doors. The charges, hollow in themselves , simply amount to this, that the Government sanctioned elaborate and costly schemes of town improvement and of removal of congestion without providing the necessary funds as they ought to have done. In carrying out these schemes, the municipality with the approval of the Collector and in some cases for the Commissioner-in-Sind spent a part of the sale proceeds derived from the sales of municipal plots. Instead of appreciating this laudable work done by the municipality without touching the pocket of Government, they have been condemned for an inability not their own. Then all the sins of commission and omission of whomsoever, whether of the Chief Officer or his assistant or the District Court or the Collector have been foisted on the municipality. If the doings of the official presidents or of the present municipal Commissioner of Hyderabad were to be construed and judged of in the same way, they will all have to be summarily dismissed.

     

    Government should never forget that “Self-Government implies the right to go wrong, for it is nobler for a nation as for a man to struggle towards excellence with its own natural force and vitality, however blindly or vainly, than to live in irreproachable decency under expert guidance from without.

     

     

    FUEL AND SALT

     

    The prices of fuel and salt had gone very high and continued complaints were heard from all parts of the Province. But I am glad the Commissioner-in-Sind has kindly interested himself in the matter and arrangements are made through municipalities to sell salt at the rate of one anna per see and fuel Kaudi at a little over 8 annas md, and lai a little over 6 annas a maund throughout the year. If the municipalities can take up coupes according to their requirements direct from the forest department, they will be able to sell fuel still cheaper to the people, I am sure Government will make reasonable concession in railway charges in such a case.

     

     

     

     

    INCOME TAX

    The new Income tax Bill No.21 of 1917 has been passed by the Imperial Legislative Council. Instead of lessening the burden of the tax upon the people, it has augmented it. In India both among the Hindus and Musalmans there is the family system. The head of the family earns and feeds not only his own children but also his father’s, brother’s and sister’s children if they have no other means of support. In these hard times when famine prices of necessaries of life prevail in the market, or oven in ordinary times an income of a thousand rupees per year or Rs.84 million, leave aside their clothing, education and other expenses. To tax such a case amounts to depriving the family of a part of their daily bread.

     

    In England there is not much of family system like India, yet the Income tax law of England exempts incomes under £ 700 as under:

     

    Income not exceeding Amount of abatement

    £ 400 £ 160

    “ 500 “ 150

    “ 600 “ 120

    “ 700 “ 70

     

    It also grants an abatement of £ 10 per child under 15 years of age if the total income does not exceed £ 500 i.e. Rs. 7500. It is but fair that in section 12 of the present bill therefore, a scale of graded abatement should be similarly provided and an abatement of at least Rs. 60 per minor child or widowed female should be made if they are dependent for their maintenance on the assessee.

     

    In the new bill an attempt was made to indirectly tax agricultural income but the united action of the elected members saved the situation.

     

    Gentlemen, you will be surprised at the present procedure of assessment. A special Deputy Collector of income tax has been appointed – an officer who has no acquaintance with the local condition of sale and purchase in Sind or of the people. He has to justify his existence. In the method of assessment, a fictitious rate of profit is supposed to accrue to the assessee – and on this rate, the figure is assessed. The intention of the act is that the actual profits should be assessed. May I ask, where is the provision to enable an assessing officer to assume that on a particular commodity the rate of profit should be a fixed quantity. We are told that on provisions 2 to 3 annas profit is assessed and so on various fancy figures on different commodities. We are told that the rates of profit in the Presidency are supposed to exist in Sind. On such fanciful conjectures and figures of sale and profit are calculations made. And again it is a travesty of justice to convert an assessing officer into an appellate authority to stultify itself by reducing income tax if the actual rate of profit shown is lower. The legality of this power of appeal too is doubtful.

     

    In Sind the poor and middle class people are groaning under the weight of this tax. Take the figures of Income tax in shikarpur. The total Income tax was Rs.32,018 in 1916, Rs.43,530 in 1917 and Rs.1,53,711 in the present year!

     

    Before the present year the assessment used to be made by Mukhtiarkars who were thoroughly acquainted with the people and their means and were well-versed in the mercantile system of accounts in Sind. This year at Shikarpur though the people were already crushed by one calamity after another – heavy rains followed by cholera, malignant type of fever and plague, though for over six months all their business had been dislocated and ruined, though they were still morning the loss of some dear relatives, who had been a support of the family, though many had not much left to restart their business, though famine prices are raging, the new income tax officer, specially imported from the Presidency has raised the income tax to a fabulous figure of a lac and seventy three thousand rupees i.e. more than four times the previous year’s figure. I assure you gentlemen, several men of the lower and middle class who were actually driven by calamities to the painful necessity of begging for relief to feed their families, and are not able even to pay off their debts, have been assessed. In 1903 Lord Curzon in his durbar speech at Delhi announced that he was granting a loan to the people by raising assessable income from Rs.500 to 1,000. But what was done in actual practice? The same men who formerly paid Rs.10 as income tax had many of them to pay Rs.20. What has been done in Shikarpur this year, was done in Hyderabad the year before. Sukkur has shared the same fate.

     

    Inability to produce any regularly kept account books is visited with penal assessment. The general public in India and the small dealers are not in the habit of keeping any regular accounts and those who keep them are not in a position, for very good reasons in some cases, to make up a profit and loss balance sheet at a time when wanted to do so, by the assessing officer; and this is visited with heavy assessment.

     

    Unjustified pecuniary burdens are far more bitter than temporary aberrations of justice; and when people just groaning under various diseases and calamities are brought face to face with these conditions, the situation becomes harder, and therefore it is our function as a united body to raise our voice and tell the rulers the facts as they are. In the new act there ought to have been:-

     

    (a) Abatement clauses on the lines of the English Act as shown above; allowing deduction of Rs.10 per child and widowed female relation besides graded abatement.

    (b) The assessing work should be done by a board consisting of one Government assessing officer and at least two mashirs like what government does in the case of grant of remissions of land revenue.

    (c) The appeal should lie to the District Court or to a board, or at least the Judicial Commissioner’s court should have ample powers of revision.

    (d) The assessing officer should be required to state in writing in each case detailed figures, and brief but intelligent reasons, for fixing each assessment so that the assessee should be able to know and meet the same. In England there is a right of appeal to the Court of Appeal and the Parliament.

    (e) The assessee should have the right to get copies, on payment, of the assessing officer’s order containing facts and figures of assessment.

    (f) The right of appeal or revision should not be made conditional on the assessee’s having made a return or having complied with all the terms of notice as section 22 purports to do.

    (g) Section 35 empowers the Collector to charge double the amount of income tax in case of default. This should be done away with altogether. At the most a notice fee of annas 8 or utmost interest for the period of default may be charged. In many cases default is unintentional. When people run away from their houses owing to the outbreak of any epidemic or other cause, or fall ill, or do not know that they have seen many such cases of poor people who are made to pay the penal amount of the tax for no fault of theirs and they are condemned unheard for having made default.

     

     

    In this speech in the Imperial Legislative Council on 27th February 1912 the Hon. Mr. Gokhale pressed the same pints, and said- “ The principle of abatement should be introduced in this country. It is a just principle and is found in operation in many civilized countries …………………….The chief grievance with income tax is the manner in which it is collected. The assessments are notoriously haphazard and there is no real relief in the shape of appeals as they are now hard. Some better machinery has got to be devised in order to give relief to those – and their number is very large – who suffer from the vagaries of the assessing officers.”

     

    RASAL-LAPO-CHER

     

    Gentlemen, you all know very well what these abuses are and what great hardships and misery they work upon our peasantry, upon the zamindars and the village banias.

     

    Can it be denied that during the cold season every year, contribution in the shape of kids, lambs, goats, grass, fuel, grains and cash are levied from the peasantry and the zamindars according to a fixed scale for the officers touring? Who has not seen stores and depots where all the collections are kept for being used for the year. These of us who are zamindars know well weather these contributions are cheerfully given as presents for the use of the officers, for their private revenue, for their often establishment including the peons, for their horses, riding and loading camels and for the host of attendants; or whether they are submitted to through fear of consequences. So about cher and lapo. Tapedars and the supervising tapedars have not given up levying the lapo or anangi. But why to blame them? They can’t be expected to make heavy rasai from their meager slaries. Do they not say so plainty? Any one who has been in the country just before any high official is expected to encamp there, will have observed how hundreds of the poor peasantry are dragged from their homes and cultivations and made to toil not only the whole day but over night to finish the work of preparing roads, landhies, and camping grounds in a given time which of course is short. It is awful to imagine the misery entailed on these unfortunate beings by an officer suddenly changing his campus from those previously notified. I had once an occasion to witness such a sight. The cher had to work the whole day and night by torch light to prepare the new command the new road. Little do the officials know or realize the attendant misery: of course when I informed the official concerned, he was really sorry for it.

     

    There have been efforts made by individual officers in the past to cheek the almost, by issue of circulars and by themselves setting the example; and in this respect I must give credit to the Hon. Mr. Lawrence, Mr. Martin, Mr. Monie and Mr. Rothfield. But no united and sustained efforts have been made by the Government of Sind to eradicate the evils.

     

    A soon as any officer who has interested in checking the abuses, leaves his charge and is succeeded by another whose tendencies are not known, the subordinates again resort to rasai in order to please the new officer who happens to look upon it indifferently, with the result that the practices begin again and are in full swing.

     

    Thus the evil has never been crushed or abolished but it has only occasionally diminished by individual officers. It is also to say that touring officer can’t purchase food, stuffs except through the tapedars or the zamindars. Even in towns and big villages where every requirement could be purchased in the bazaars, it is the tapedar who is made the supplier. It is equally idle to say that the provisions etc taken at any camp are adequately paid for. This under-charging is resorted to by the supplier not because he does not want full payment but because he fears the frowns of the officers and thinks that it will otherwise cost him either his service or his promotion. Their fears on occasion are not unjustified.

     

    Inspite of circulars’ of the Commissioner in Sind, the rasai continues and the tapedar or ther supervising tapedar does levy rasai contributions and lapo from the zamindar, who in his turn, collects from his haris. I am very glad that our indefatigable and energetic representative the Honourable Mr. Bhurgri has already moved this matter in the Bombay Council and succeeded in having got a committee appointed to investigate the matter and it is indeed a matter of gratification that we have officers amongst us who are prepared to co-operate in the eradication of this evil in Sind. The members to be appointed on this committee should be men of independence and education from Sind. Some independent men in touch with raiyat and the zamindars should be on it. With the co-operation of such officers and the committee I am sure the Hon. Mr. Bhurgri will find his task made easy and some effective remedy will soon be found to root out the abuses. Only the other day some police servants staioned in a small village in Garhi Yasin taluka had exacted so much of rasai from the villagers that after 3 days the shopkeepers had to shut up their shops and run away from the village. On their approaching the D.S.P. Mr. Kirkpatrick, a genuinely sympathetic officer, the police were ordered to clear out from the village. The culprits ought to be severely punished in order to warn others that it is not legitimate even for police to exact such rasai.

     

     

    FALLOW RULES

     

    Follow rules are peculiar to Sind only. Ordinarily such numbers as are brought under cultivation are liable for assessment : but rule 4 empower the Government to levy assessment even without cultivation the 5th year, if the land has remained fallow for 4 preceding years; the unjustness of such a rule is apparent and works great hardship in practice. Though in their resolution No. 1836 of 25th August 1884, the Government of Bombay, clearly held out a definite assurance that follow rules which charged assessment on time expired fallow numbers would be done away with, yet the pledge remains still unredeemed of course.

     

    Mr. Muir Mackenzie, the late Commissioner is Sind while inviting opinions on this from various officers observed : “It is occurred to the Commissioner that the rule might be abolished altogether. In a bad year its operation is always suspended and in a good year when all hand is pretty certain to be cultivated for which water is available ordinarily there will be little occasion to enforces it. The forfeiture of fallow lands is moreover merely nominal since forfeited lands almost always given back to the original proprietors. The amount of revenue realized in the shape of fallow assessment recovered when forfeited lands are restored to original occupants, is not large compared with the total revenue of the province. The abolition of the rule too is likely to result in an appreciable saving of work all round.” There could be no better denunciation of this rule than this opinion of the head of the provinces.

     

    The maintenance of this rule involves untold hardship on the zamindars. When through circumstances over which a zamindar has no control such as the exhaustion of land or over-growing of weeds, land which has remained fallow for four years could not be cultivated in the fifth, how could the zamindar be asked in fairness to make a gift of one assessment to Government. In consequence of this rule in the fifth year the zamindars try to induce haris by extra payments in addition to seed etc. to cultivate the unfit land with the result that very often there is total failure of crop entailing tremendous loss to the zamindar in addition to payment of Government assessment.

     

    The grounds upon which Government claims the maintenance of the rule have been discussed thread-bare by the Hon. Mr. Bhurgri and the Hon. Seth Harchandrai in their presidential addresses in 1916 and 1908 respectively and it is not necessary for me to cover the same ground over again. By cogent arguments and by citing chapter and verse they have made out a strong case for Government to abolish the rule and I fully endorse their views.

     

    If Government can not see its way to abolish the rule altogether they should atleast make the payment of one penal assessment co-extensive with the period of settlement instead of five years. It is also worth while for our honourable representatives in the Council to bring up a motion on the subject every time till the rule is abolished.

     

     

     

    BANK SIDE TREES

     

    Among the chief grievances of the Sind zamindars the orders of the Commissioner in Sind about the bankside tress on private water courses, in one. The karias are excavated and cleared by the zamindars themselves at their own cost and the trees are planted, nurtured, and maintained by the zamindars similarly. The produce of these tress is also enjoyed by the zamindars. The incidents of ownership lie with the zamindars. There is thus no hand in their creation or growth. I am aware that the portion of the land no hand in their creation or growth. I am aware that the portion of the land covered the karia is deducted from the area of the land for the purpose of assessment but the land revenue charged includes the water-rate of the zamindar to the trees grown and maintained by him and not by Government though the usufruct is admittedly the zamindars. Government claims ownership of the land under the water courses but Government similarly claims to be the power paramount of all the survey numbers and yet the tress grown in the survey numbers are recognized to be the legitimate property of the zamindar. For many years there was no interference by Government with the rights of zamindars over these trees and no permission was required for cutting them. Latterly however a circular (No.29) went forth and warned the royat that such trees no longer were their property. This circular seems presumably to be based on the view that the Land Revenue Code had vested the proprietorship of all the soil in the power paramount. But this inspite of Sind Sadar Court deciding in 1883 as against Government assertion of such a claim “that though there may have been originally nothing proprietary in he character of some zamindars the position was one wwhich readily developed in a proprietary form.” I think in fairness to the zamindars Government should now uphold their rights to these trees and issue clear orders to that effect so as to save the zamindars from unnecessary presentations in Criminal Courts and harassment at the hands of revenue officials.

     

     

    Form of Government in Sind as it is and as it ought to be

     

    Sind in comparision to her eister-provinces stands on a lower rung of the ladder leading to the destined goal of Swaraj. Her position in the presidency is peculiar : she has therefore, to work harder and more strenuously than other provinces for the purpose reaching he desired goal.

     

    Even India’s political rishi late Mr. Gokhale in his political testament teated Sind with scant attention and for this treatment Sind is mainly responsible on account of the inactivity and inertia displayed by her. But now the same state of things can not be permitted to continue and Sin refuses to be called a “Benighted province” or a “sleepy hollow.” She is an integral and non-negligible part of India and is prepared tocontribute rateably to the Indian culture.

     

    This subject had very recently been a matter for discussion at the last Special Sind Conference held at Hyderabad a few months ago. As it was the legitimate and special province of that Conference to deal with it, my task is considerably simplified so far as this subject is concerned and I have thus to make a very few observations only.

     

    It is an anomaly that Sind is still on the list of “Scheduled Districts” although with Karachi rivaling Bombay, it has been advancing commercially and though in consequence of Mesopotamian consequent, its geographical importance is an assured and unprecedented one.

     

    Whether be the view adopted with respect to the political status that Sind may occupy in the proposed reforms, we all are unanimously agreed that Sind Commissioners Act of 1868 that has remained with us for half a century ought to be abolished and one man’s rule out to end. This Act confers powers of the Governor-in-Council on the Commissioner-usually of the Indian Civil Service and trained to be an autocrat, and his acts remain uncontrolled and unquestioned by the Bombay Government. That Government has voluntarily parted with its power to cheek the actions of each occupant that comes and goes. His will is supreme for good or for evil and absolute. Sind feels sequestered. It has a poor representation on the University – her educational advancement is slow-her development of Local Self-Government stunted and her agricultural, irrigational and industrial condition unsatisfactory. I cannot refrain myself from observing that this system is repugnant to the democratic principles that have now surcharged the political atmosphere all over the world and that at present the autocratic system cannot inspire that confidence in the minds of the governed that would otherwise be done in the case of a representative Government wherein “Self-determination” has a part. What is done in the province, be it in the dispensation of state service, be it in the nominations of municipalities and local boards, be it in the forests or in the judiciary, never reaches the ears of the Bombay Government.

     

    With the repeal of this Act where-with a pre-anti-diluvium form of Government is carried on, arises the question of demand for a suitable and satisfactory form of Government.

     

    The only possible suggestions for consideration are:-

     

    (1) Should Sind be autonomous with a Governor and Council?

    (2) Should Sind be linked to the Punjab?

    (3) Should Sind be made a part of Baluchistan?

    (4) Should Sind remain annexed and Sind be given a Commissioner with the same powers that other Commissioners in the Presidency have.

     

    Brother delegates, these are all momentous questions-on the right determination of which the future of Sind depends. All the above suggestions have been fully considered at the last Sind Special Provincial Conference. Mine will be but a feeble voice in endorsement of those views. But the importance of the question is such that the ablest and the most thoughtful men of Sind should meet in committee to consider the various aspects of the questions. Difficulties there are in every course-but they have to be met. Under the present system Sind has not gained any thing from the introduction of Morley-Minto reforms. Sind unless it rises to suggest its fate will I am sure remain untouched by any changes that the Parliament may introduce at the bureaucratic rule with “wooden, in-elastic and iron” machinery cannot go on any longer. Before these changes are introduced let this Conference or its specially authorized committee prepare a scheme of reforms for the administration of Sind Government.

     

     

    Internees, Detenues and Political Suspects.

     

    That the British power so well established in this country with its High Courts, its Penal, its Criminal Procedure Codes, and let us not forget the Press Act, should have resorted to the arbitrary step of internments must be proof of its utter lack of statesmanship. The application of the Defence of India Act, a measure designed “for the purpose of securing the public safety and the defence of British India” and “powers primarily required in the military interests of the country”, in the case of constitutional and law-abiding citizens of India is entirely a misuse of authority.

     

    In winding up his speech on the Defence of India Bill, in the Imperial Legislative Council, on the 18th March 1915, the Hon. Mr. Surendranath Bannerjee made the prophetic observation, “I hope and trust that it will not be a weapon in the hands of the enemies of Indian advancement for the purpose of blasting those prospects and frustrating those hopes which have been roused in our hearts by the loyal devotion of our countrymen consecrated by their blood on the battlefields of France.” The non-official members who were induced to give their sanction to this “ dangerous addition” to the repressive laws that have been enacted during the last few years, may well complain of breach of faith on the Part of the authorities who have made such un-authorized use of it. It will not be far from truth to say that what was styled as a purely war measure had been used as a weapon by the authorities for gagging and oppressing the political workers and in a majority of cases the persons who are rightly or wrongly suspected by the police or by the C.I.D. To deprive any person of liberty without even a semblance of public trial and proof of guilt is a grievous wrong and a grave offence against the spirits of fairness, freedom and democracy, for which the allies are professedly fighting at present.

     

    The year that has just closed has witnessed several instances in which on the word of a spy many young men, several of them being brilliant products of university, or self-developed workers in the service of humanity, have been interned without trial in prisons or far-off inhospitable places and left to brood in loneliness without the freedom to communicate with their kindred. Some of them are reported to have gone mad or committed suicide.

     

    Some few have been liberated but they are still shadowed and persecuted with the result that they find themselves unable to do any business.

     

    By this method the careers of several blossoming youths have been blasted. This atmosphere of suspicious and distrust has penetrated the schools and colleges where a move serene atmosphere of love, trust and reverence ought to have away. Heart-rending tales are wafted to us from Bengal about the miserable existence that these detunes are passing through and the cruel indifference that is shown to their health and comfort and the treatment that is meted out to them in the jail of their detention. The relatives of the internees are not allowed to see them nor is timely information sent to the relatives about the health or place of residence of the detunes. The latest information is about hunger-strikes and this is the highest point which misery can reach. How long is the government going to play with the lives of our peoples?

     

    Any further indifference on our part would mean that we attach no value to human life. Even if these detenues are revolutionists; as the Government would have us believe, the treatment that is given to them, in the name of peace and security of the country, is more in keeping with the middle ages than with a civilized Government of the twentieth century. Even hardened criminals and murderers receive better treatment than these detenues. To them at least a fair and impartial trial wherein their guilt is tested by cross examination is given. This shows that Government wanted not the co-operation of the public or their inquisitive gaze.

     

    Gentlemen, I fail to see why Government should refuse to disclose the charge and evidence on which a man is deprived of his liberty indefinitely and why should the friends and relatives not be allowed to visit periodically?

     

    In the name of justice, in the name of humanity and in the name of civilization all this must end and every effort of ours should be directed to the betterment of this state of things. I am glad to learn that a Central Bureau for the help of the Muslim interness has been formed very recently at Delhi and from Sind Hon. Mr. Bhurgri and Mr. Ghulam Ali Chagla, our worthy patriots have enlisted themselves as its members. Time has far advanced when to this movement an All-India character irrespective of caste, colour or creed should be imparted.

     

    In this respect Sind has also paid its contribution in a direct form. All appeals for mercy and justice have failed to secure the release of the interness.

     

    Our worthy patriot Diwan Wadhumal Oadharam has sent, as president of the public meeting, telegrams and petitions but without any success.

     

    Things have instead of improving gone from bad o worse. Brother delegates, language is but too poor to convey to youths sorrowful accounts about the life that our brothers are made to live in purgatories and prisons. With all her efforts and provisions Mrs. Annie Besant has failed to secure the release of two Mahammadan interns-brothers-Mahmed Ali and Shaukatali. Te spectacle of a vacant provincial chair at the last meeting of the Moslem League was a lving and burning emblem of the injustice done to them and yet a very powerful index of the reverence that Mahmed Ali’s co-religionists have for him. The Hindus also possessing equal reverence for these two immortal brothers. Some thing must be done to secure liberty of person and in indefatigable exertions for their release, Hindus and Mahammadans must unite.

     

     

    ARMS ACT

     

    This act of 1878 is another great grievance of the people. Its existence on the pages of the Indian Statute Book ever reminds us of the gloomy fact that Indians are not citizens of the British Empire. This impression gathers support from the one dismal fact that non-Indians, so says the Arms Act, are tree to carry and use arms without a license. This obnoxious distinction based on race, caste and creed none counter to the spirit of Magna Charta of Indian liberties which has been ratified in several sovereign and distinguished statesmen. This act virtually proclaims aloud to the world that Indians from the highest to the lowest are not to be trusted in their own country and creates doubts against their loyalty. But the part India has played and the blood her sons have shed on all the battle –fronts prove the response it has given and remove all doubts of her loyalty. Loyalty to the sovereign and his representatives is inbred in Indian nature. The absence of the arms from Indian homes has left the Indian manhood untrained and emasculated. Little did the powers think that in 1914 will be launched on the European world a gigantic struggle for liberty that will tax England and Allies, resource to the full and that will necessitate England to call on India for help and yet if they had been trained in arms, have easy it would have been to send millions in the field and turn the tide of war. In its times, Indian’s sons and heroes have fought for the land – but an age of emasculation has killed the Kabtrya –hood and the material spirit within us. One of the main reasons for insufficient response to the Indian Defence Force Act is the operation of the Arms Act – and the feeling that we are not trusted.

     

    Raja Rampalsing in the Congress of 1885 prophetically raised a voice of protest against the policy of distrust pursued by the Government. He said:-

     

    “Nor is it only we who shall have to regret and suffer for the mistaken policy that our Government is unhappily pursuing in this matter. Look where you will remind you in the world and you will see gigantic armies and armaments. There is trouble in steps for the whole civilized world and sooner or later a tremendous military strength will commence in which assuredly before it terminates, Great Britain will be involved.” There prophetic words have come out to be true.

     

    India’s position necessitates that she should be made strong as well as free otherwise not only does she become a vulnerable point in the Umpire but also procession to be battled for.

     

    Let these responsible for the safety of British Empire including Indian Report given realize the grave situation and repeal the Arms Act.

     

    Apart from the political aspect of the question, can any deny that possessing alarms is right of self defence and is the birth-right of every individual citizen. Nowhere in the world, is the possession of arms fettered.

     

    The most comic feature of the Act is the granting and renewal of licenses. This unhappy function is no doubt entrusted to the District Officer viz, the Collector, but world know that he relies for the purpose of selection on the reports of the C.I.D. and police officers.

     

    The worst effect of the Arms Act is that it stunts the growth of a people and citizens them of their sense of national self respect. The Arms Act has failed to achieve its object in as much as the lawless few are never in want of fire arms, but it is the law-abiding many that have been deprived of the use of them. Illustrative of this era the numerous decoities and robberies that visit Sind at the time of non-abkalani season. Dacoits and robbers somehow manage to get fire-arms and swords and attack the unarmed people to the disgrace of the Arms Act.

     

    The recent disturbance among some frontier tribes created so much of alarm and unsafety that Government had to requisition police from all departments in order to protest the people and property. The people themselves are helpless in their homes and have to rely for their ordinary protection on a handful of policeman.

     

    LIBERTY OF PRESS

     

    BROTHER DELEGATES,

     

    Indian Press in India labours under several difficulties and impediments and the heaviest of those is the Press Act of 1910 that hangs like Damocles Sword over the heads of editors, journalists and keepers of the press. This Act, conceived in a spirit of repression, and ostensibly intended at first to be sparingly used, carries within its bosom the deadliest weapon that cuts at the very root of independence of any paper that comes within its range. The press, instead of being an independent critic of Government as it ought to be and is in all other countries where British flag flies has been reduced to a state of meek submission and terror and is permitted to exist on itself. The vesting of such altimited power on the Executive Government is undoubtedly a serious encroachment on the freedom which the press in India enjoyed before the passing of the Act.” There cannot be severer condemnation of the measure and its existence than the above words.

     

    The Press Act, I dare say has been in the hands of the Executive a convenience weapon for repressing inconvenient criticisms which they could not bring under the operation of the sections of the Penal Code. The fate of the editors of journals circulating in a small area is veritable as they with very small income and capital and mostly depending for their existence on official patronage and advertisements have more often than not to live under the perpetual tutelage and arbitrary censorship of local or district official in the interests of the public or incurs the displeasure of local police authority, he is called upon to show cause why security should not be demanded from him. The taking of security is a foregone conclusion. It often happens that the magistrate demanding the security and sitting on judgment is the very person whose views had been severely criticized by the editor concerned or an immediate subordinate of him. Thus the complaint, the witness and the judge merges in one – a principle abhorrent to every judicial measure.

     

    It is well-known maxim of law that every one is to be presumed incept until guilt is proved. But in the operation of the Press Act the two important words “innocence” and “guilty” have changed places and the maxim has been reversed. As the Defence of India Act trenches on the liberty of person without trial, so does the Press Act snatch its freedom from the press. Under the Press Act, the pressman is often called upon to prove his innocence without a affording him even an opportunity of knowing contradicting either the contents, or the source of confidential reports that may have been made against him by the C.I.C. or the police nor is he allowed in certain cases, where security is demanded, to know the objectionable passages or articles. The use rather the misuse of the Act and solemn promises given by Government at the time of the passage of the act as to the use or intention there have proved illusory.

     

    The non-official members were told by Sir Herbart Risley “the Pill does not prepare to confer any power on the police, they will be absolutely outside it and will have nothing whatever to do with its administration” – what a poor realization of fact. Mr. Merniman in supporting the resolution on the repeal of the Press Act at the ……………………….of the Congress said “ I say – I am prepared to justify it-I say from this platform that the police come in at every step in the administration of the act. The whole question of the respectability if I may so put, it, of the proprietors of a newspapers or the proprietor of a press rests in the hands of the Criminal Intelligence Department. This stands un-contradicted till this date. This with respect to the first safeguard Another safeguard held out to us is the appeal to the High Court against any order for forfeiture and the late Sir Herbert Risely described it as ‘a very complete cheek upon any hasty or improper action by a local Government.” On the basis of such an assurance the framers of the act had ‘barred all other remedies.” But an order demanding a deposit of security does not carry with itself this safeguard, so the highest judges in the land tell us. Even in the case of forfeiture the Madras High Court in the “New India” case while holding that the Magistrate’s order was administrative and not judicial. Thus the appeal against forfeiture is meaningless and our High Court are powerless.

     

    Experience has shown us that this safe-guard is illusory and a sham. Press is thus left at the mercy of the executive assisted by the police and C.I.D. and as long as human nature exists adverse criticism will always place the press under the head of a single executive officer.

     

    Another disappointing feature of the Act is the unfair manner in which it is being administered as, between certain classes of journals. While Anglo-Insane journals that vilify the people of this country and create class-hatred are immune we hear but too often that the Indian papers advocating national views are ordered to deposit heavy securities with the result of forfeiture in several cases.

     

    I have brother-delegates, laboured over this problem at great length for two reasons. One is that I regard free press to be the strongest bulwark of the Empire and a tower of strength to the reformer. Milton the great seer of England proclaimed the truth that the one essential of good Government is to keep in touch with the governed, that its ear should be placed near the ground so as to hear the rumblings of the populace. This essential truth can be realized only with a press free and not muzzled as in India.

     

    The second reason for me is that Sind has during this year been greatly victimized by the Press Act in as much as “New Times” “Home Ruler”, Trade Advertisement” and Hindvasi” have been asked to deposit securities within the space of a few months. “Sindhi” was already under this has at the very start of the Act for the curious person of having changed its editors.

     

     

    The “Trade Advertiser” was not allowed even the benefit of seeing the objectionable articles or passages and action against it was admittedly taken on police information which was not disclosed. In the case of “Hindvai” the Magistrate refused to follow the ruling of the Madras High Court and sought to get support from a Magisterial judgment in preference to the Madras High Court. “Home Ruler” was made to deposits a pre-natal security. The Press Association of India and the public must try all legitimate and constitutional methods in their power to resist the operation of this arbitrary and oppressive measure. The Press Act must be repealed and be amended. The safety of the Press in Sind will until the repeal of the Act depend upon the public support and more upon an organization, of which all the Press aware should be members, and in the event of a particular Press being harassed by the Executive all support must proceed from this organization.

     

    Conclusion

     

    And now brother delegates, I have placed before you to the best of my light what we wish Government should do for us and what we should do for ourselves so that we may have an India of the future answering our ideal, satisfying our aspirations and rising to the height of our noblest emotions. And towards this end the war and other forces of great moment are fast helping us onward. The war has created a new spirit of self sacrifice the highest imaginable-shedding of blood-and this being abroad throughout the British Empire there appears to prevail an atmosphere of good will and mutual service. It seems to me that under the benign dispensation of an inscrutable Providence our beloved Motherland will occupy an honoured place in the Empire with which her fortunes are indissolubly linked and we shall be the free and equal citizens of that great empire bearing its burden, sharing its responsibilities and participating in its heritage of freedom and glory as comrades and brothers. With a liberated manhood, with buoyant hope, with a love that over-leaps all bounds, renovated and free India will take her proper rank among the nations of the world and be the master of the situation and of her own destiny.

     

    This is the goal to be reached – This is the promised land.

     

    Happy are they who see it in distant vision; happier those who are permitted to work and clear the way on to it; happiest they who live to see it with their eyes and trend upon the holy soil of Bharat Mata and Sindhu Desh.

     

     

    WELCOME ADDRESS

    OF

    THE HONOURABLE

    Mr. Harchandrai Vishindas, C.I.E.

    Chairman of the Reception Committee

     

    Brother-Delegates, Ladies & Gentlemen,

     

    On behalf of the Reception Committee and the citizens of Karachi, I tender a hearty welcome to you all for having done us the honour of gracing this, the Fifth Sind Provincial Conference, with your presence. Although, Karachi being the capital of Sind, in the normal order of events she would be expected to take the lead by holding the First Sind Provincial Conference, as Fates would have it, in fact the exact opposite has been the case. Of all the principal cities she has been the last in this respect. All credit to Sukkur for not only taking the place of honour but also for conceiving and initiating the idea of Sind Provincial Conferences. That city, conscious not only for its picturesque hills and magnificently shaded river bank, its river girt islands with palatial shrines but also for its parks, its broad avenues and thorough fares and sanitary lanes and its go-ahead civic administration, threw the rest of the Province into the shade by calling the First Sind Provincial Conference in the year 1903, the second, third and fourth being held at Hyderabad, Larkana and Shikarpur respectively with a break of six years between the second and third conferences. These breaks, however, are not an uncommon feature of Provincial Conference, the first of three years from 1897 to 1899, the second of three years from 1904 to 1905, and the third of seven years from 1908 to 1899, the second of three years from 1904 to 1905, and the third of seven years from 1908 to 1914. The explanation that Karachi has to furnish for this apparent remissness is that the invitation for the first two conferences were rushed, she being given od chance and afterwards she was in the midst of preparations for the far more exacting and ambitions assemblage of the National Congress which happily did materialize in 1913 and whereby was redeemed the honour of the province which was being twitted with unconscionable neglected in its primary national duty. Whether this apologia is valid or only an argumentum she solicits forgiveness and offers this Conference as her quota for what it may be worth. If you find any shortcomings in the actual performance of our hospitality (which will be many) you will kindly over-look them and accept the will for the deed.

     

    Sir William Wedderburn

     

    We deeply mourn the death of Sir William Wedderburn one of the fathers and founders of our great National Organization, who dedicated his noble life to the relift of this country, whose services this country specially towards her political and economic amelioration were too numerous to mention, who spent lavishly a considerable portion of his wealth for this country and worked wholeheartedly for it up to his death. It is impossible to give an adequate expression to what he has done for our motherland. “The picture of this great venerable rishi of modern times,” said Mr. Gokhale, “who has done this work for us is a picture too venerable. Too beautiful, too inspiring for words: it is a picture to dwell upon lovingly and reverentially, a picture to contemplate in silence.” It is a matter for bitter sorrow that he, who so patiently suffered with us in the days of adversity and did no much to help us to the onward march of progress, should pass away at this critical juncture when India stands at the threshold of momentous charges.

     

    He was specially connected with this city in the early seventies of the last century as the Judicial Commissioner of Sind from which post he was transferred to Presidency proper in 1875.

     

    Loyalty to the Sovereign

     

    We vow our profound loyalty and devotion to the King Emperor and answering questions to the British connection. We sincerely pray for an early and victories …………of Great Britain and her Allies from this stupendous and insane war busted on green fields and smiling pastures of the Earth by the criminal avarice, the said bombed and blood-thirst of wicked man whereby the innocent bleed of ……………………..

    ………………………………………………………………………………………….

    ………………………………………………………………………………………….

     

    Self-Government

     

    What has been proved by History and held true for all times that Government of the people by themselves makes by far more for the welfare and happiness of nations than the rule of one or of few, has never been more clearly demonstrated this than during war. Some of the belligerents who have had no axes of their own to grind have been dragged into the vertex by the inexorable exigencies of the situation. These Nations entered the war to remove the deadly menace to those righteous methods of governing people which make life worth living and ensure the safety of the weak living side by side with the strong. The statesmen of these countries have made “Self-Determination” as their watch word. Peoples must be left free to choose their own machinery of Government. Not only has this doctrine an a priori application to India but she has been specifically declared to be a country whose goal should be the attainment of Self-Government; and Self-Government within the British Empire has been our cry for a long time.

     

    Mr. Montagu’s Visit

     

    The most absorbing event of the year which will vitally affect our political status and be a land mark in the history of our country was the coming of Mr. Mongagu in pursuance of an announcement in Parliament that the Secretary of State should visit India for the purpose of consulting official and non-official opinion on the changes to be effected for establishing Responsible Government, as enunciated on the 20th August last. Mr. Montague has come and gone. He has had innumerable deputations, addresses and interviews. After his return to England it is expected that he will publish his scheme about the end of May next, and after it has seen the light of criticism, it will be submitted to Parliament. The immence of Mr. Montagu’s visit necessitated that we should focuss our attention upon the problems connected with the peculiar administration of Sind and place our mature views before him. To that end we assembled in Special Session of the Sind Provincial Conference in Hyderabad in November last and embodied the decisions reached there in a Memorial which was duly presented to the Secretary of State by the deputation appointed for the purpose. In addition to backing up the Congress-League scheme relating to the whole country, proposals suggesting the lines for the government of this Province in particular, were made; the key-note of which was that of the various conflicting schemes of re-adjustment, preference was given to the present connection with Bombay with the important qualification that the super-Commissioner of Sind be brought to the level of the ordinary Commissioner and in every respect this province be placed on a par with the other divisions of the Bombay Presidency.

     

    Sind Mahomedan Association

     

    You must be aware that following close on our movement some members of the Sind Mahomedan Association set to work counterblast to our representation. The deputation of the Mahomedan Association took ticket after us to Bombay and presented their address which you must have seen. The aim and object of that deputation and address were to whittle down our demand for Home Rule. This is not the place to refute the reasoning of that address. But the exotic forces that were at work to organize resistance to our movement, the protests and defections of the advanced section, the establishment of the Sind branch of the Muslim League to counteract the reactionary policy of the Sind Mahomedan Association, that however they may act, we have no quarrel with them and harbour no ill-will towards them. We realize that they are our countrymen and have interests identical with ours. Their progress is our progress and their down fall our down fall. We are at all times prepared to extend the hand of fellowship to them. We realize, as some of the most enlightened among them realize now and others will realize hereafter, that their present circumstances render them an easy prey to those whose interest lies in diverting and wheedling them away from the path of true advancement. Whaever share of Home Rule is acquired by the country, in Sind the Mahomedans, consisting as they do the majority of the population, will receive a substantial portion of the same. When the present walls of illiteracy are broken and the doors of education opened wide, the members of the Mahomedan Association wore misguided in their present attitude and thereby missed a mighty opportunity for serving their community and country. But in this history repeats itself. The same was the case with the Mahomedans of the U.P. and the North. So long as they were under the spell of false guides they kept aloof from National Movements, which attitude however vanished like mist before the sun as soon as they received Higher Education and found out how misled they had been in the past.

     

    We are confident that the Secretary of State and those who will have the final shaping of the Reforms to be introduced will not fail to comprehend the genesis and the true inwardness of the Sind Mahomedan Association’s attitude. Because, when I demand a benefit not only for myself but also for my brother and that that brother not only fails to support me but vigorously shouts his protest against the grant of the benefit, it would naturally arouse the suspicion of the deciding party that there must be something behind the protest.

     

    But the humour of the situation consists in this that the Mahomedan Association in their Memorial, while condemning the grant of Self-Government as forcing the pace, still claim the bulk of it in the event of its being conceded. Now if there were any consistency in the Association’s case they would have said that the Mohomedans of Sind would have nothing to do with Self-Government even if it were granted. However, this playing fast and loose, leads to the inference that the Association at heart are in favour of Self-Government, but have been reluctantly impelled into their repudiation by some extraneous force.

     

    We are extremely grateful at the grant of one lac by Government for the Education of Sind Mahomedans. And I am glade of my support of Mr. Bhurgri’s Bill for the levy of Educational cess on Mahommedans of Sind which unhappily, owing to technical difficulties and the opposition of elements of Sind Mahomadens did not come to fruition. In the education of this community, which constitutes the for-fifths of the entire population of Sind, lies the political salvation of the Province and albeit that in every acquisition of political or administrative right the Mahomedans would naturally get a lion’s share, we of this Conference are of opinion that the Hindus of Sind would none the less enthusiastically hail and accept the same catholic spirit in which they have accepted preferential distribution of Government posts to Mahomedans.

     

    Sind Branch of the Moslim League

     

    We welcome the Sind Branch of the Moslim League recently started as a healthy sign of the progress of the Province as we trust that this body like its parent institution will appreciate the benefit of making common cause with the Congress party and co-operate in their political activities.

     

    Our Opponents

     

    On what reformed lines the Government of India should be carried on in the future must naturally take the front rank in all important deliberations of the country until the question is finally settled by the passing of a Parliamentary Statue, Likewise, the future Government of Sind in particular should occupy the thoughts of us all Sindhis until final solution. Meanwhile, it should be the duty of the country to support the deputation which will proceed to England to plead our cause before the bar of the British electorate and parliament after Mr. Montagu’s scheme is published, so that judgment may not go against us by default.

     

    We should exercise the utmost vigilance to meet the mischievous campaign conducted against us by our opponents in England under the leadership of that Goliath of the Philistines, Lord Sydnenham, who will leave no stone natured to thwart us. As a sample you may look at the manner in which the Resolution of the Labour Conference with regard to India was distorted. Lord Sydenham has rushed on to the stage with the brief of the bureaucracy in his hands. One is agape with astonishment at the spectacle that, whilst British minister as well as other great statesmen of the world have in the most unmistakable terms declared in favour of Self-Rule for India, and these declaration have been given effect to and sealed up by the authoritative and final announcement of the 20th August last, the bureaucracy under the advocacy of Lord Sydenham and Madras Mail should keep on beating the big drum and denouncing Self-Government for India making use of the well-worn shibboleths and stock-in-trade pleadings. They say Congress-League scheme would result in government by Oligarchy? And supposing the insinuation well-founded, which really it is not, would not a change from an alien to an indigenous oligarchy be for the better? They harp upon efficiency. Lord Curzon was an apostle of efficiency. And still what was the legacy, he left behind? The most crushing reply to this plea of efficiency was the remark of the President of the last Congress when she said “would German Government be considered best because it was most efficient “. The emphatic answer would be “Certainly not”. Another can’t trotted forth is the smallness of the number of Educated Indians and those who are demanding Reform. Mr. P.C. Lyon, a late number of the Bengal Copuncil and once a lieutenant of Sir Bamphylde Fuller, in the course of a debate on a paper read to the East Indian Association in London effectively disposed of this objection. He said that from his experience he had gathered that the Nationalist movement had spread out in all directions and had influence in schools and colleges of the country. When he had a conversation on this point with Lord Morley, that statesman reminded him that it was not the people of England as a whole who wanted to cut off the head of King Charles I. Real revolution in any country in the world had been brought about by strong vigorous men, energetic men, before they had persuaded the people as a whole to rally to them.

     

    The long and short of the story is that we have to reckon with a citadel of vested interests. Men do not willingly surrender great power and privileges. The following words of Mr. Gokhale are very apposite:

     

    “ The main difficulty arises from the fact that the Government of this country is really in the hands of the civil service which is practically a caste, with all the exclusiveness and love of monopoly that characterize castes……………… And as they (the members of the service ) happen to be practically the sole advisers of both the Viceroy chance of being adopted ………………..In a general way they seem to recognize that some advance is now necessary, but when you come to a discussion of different measures of reform, a majority, thought not necessarily composed each time of the same individuals, is to be found arrayed against every reform that may be proposed …………….And thus we move round and round the fortress of official conservatism and bureaucratic reluctance to part with power without being able to effect a breach at any point. This kind of thing has going on for many years, with the result that the attitude of the public mind towards the Government has undergone a steady and, of late years, even a rapid change”.

     

    Another grave danger which looms largely in front of us, and which we should spare no skill or pains to guard against, is what is known by the name of the Curtis Scheme. You may be aware that this scheme against a solving the problem of achieving Responsible government by successive stages. It has a very plausible exterior. But it is like Dead Sea apples goodly to behold but dust and ashes within. You know that the outstanding features of this scheme are that Government is divided into two sections. The Executive power with regard to one section is to vest in people’s representatives. This section will consist of the portfolios of Education, Sanitation, Local Bodies & e. It will receive allotments of funds for expenditure. The experiment will be tried for a certain number of years, at the end of which, if successful, it may be extended to other portfolios. The scheme, whilst on the surface appearing as if it answers to the two criteria of Responsible Government and successive stages, betrays fundamental drawback and has therefore been condemned by the leaders of the country as unacceptable. The scheme does not confer a substantial power on the elected of the people, nor does it give them financial autonomy. The department as assigned to them will be fed doles from the Revenues of other departments. They being spending departments, if their conductors are invested with the power of taxation, their they will be serving their apprenticeship with the brand of odium upon them.

     

    Nothing can satisfy our legitimate and reasonable aspirations short of the following essentials i.e., elected majorities on the Councils, half of the executive members elected by our representatives on the Council, and the power of the purse.

     

    Propagandist Work

     

    Whilst having our eyes constantly fixed upon the movements of the hands of the Clock in England we should pursue with redoubled zeal and energy the work lying at hand at home. Educating the masses is a most important work which should never be slackened. The Indian proletariat should be enlightened as to their needs, their claims and rights. We are eminently grateful to that great lady who has done so much for us within a comparatively short space of time, for inter alia, not only vigorously preaching but untiringly practicing propagandist work. Mrs. Aunie Besant, after her advent on the Congress, laid stress on the colossal potentialities of this item of the programme and by incessant example and precept succeeded in making the whole nation throb with the pulsation of the new ideal of Home Rule, a word with which the peasant no less than the prince has become familiar. We in Sind must not forget this but must carry this but must carry on propagandist work with greater regularity and energy than we have hitherto been able to do.

     

    Local Questions

     

    After having treated in its different aspects the all engrossing topic of the moment, the Reforms in the Government for the whole of India in general and Sind in particular, I proceed with the limitations, necessary to be observed in an address of this kind, to pass in review some subjects of local interest.

     

    Mr. Bhurgri & Congress

    I consider this an opportune place for referring to an event which is of no little significance to Sind in its relation to the Indian National Congress. That event is the election of the Honourable Mr. Bhurgri to the Joint General Secretaryship of the Congress, for the current year. I opine that this conference with one voice, will congratulate the Congress on the excellence of their choice and thank them for the recognition they have vouchsafed to this province. Mr. Bhurgri is a shining example of patriotism of the purest ray serene. He has translated into practice the maxim that the country is above self, above family, and above everything. He has not only spurned away all allurements to self-aggrandizement, which every Mahomedan of position and education in Sind has had dangling before his eyes, but has, at great obloquy, sacrifice and personal risks, stood staunch by Congress and country while others have exulted in the intoxicating pastime of launching thunderbolts against their own country’s demand for Self-Rule. All honour to him, and may God grant him life and health to continue in the service of his Motherland.

     

    Agricultural Problems

    Sind being an agricultural province, there are several problems affecting the prosperity of the Agricultural population, which we have to deliberate upon at every session of our conference. These problems may be exhaustively dealt with in the Presidential speech and will be submitted for your consideration in detail in the form of Resolutions, and I will only briefly glance at some of them.

     

    Extension of Settlement Period

     

    Conference after Conference it was resolved after discussion that the present Decennial period of Settlement should be extended to thirty years r more, as a short term Settlement was detrimental to the development of land retarded agricultural progress, and that in this respect Sind was being treated unfavourably as compared to the rest of the whole country.

     

    The agitation in this behalf culminated in the appointment of a Commissioner on the motion of the Honourable Mr. Bhurgri in the Bombay Legislative Council, who took evidence and made their report recommending extension to 29 years, which was adopted by Government in their Resolution 8118 of the 4th July 1917. Wheather things for the present should be left at that and acquiescence there in pending further experiment or agitation should be still further prosecuted is left to this Conference to decide.

     

    Fallow Rules

     

    The hardship which the present Fallow Rules impose upon the agriculturist has been variously pointed out. The sum and substance of the Rules, which have invoked universal criticism from the landed proprietors is that, when a survey number is left out of cultivation for five years successively, it must pay assessment for the fifth year, in default of which it would be forfeited, that is, removed from the proprietor’s name to that of government in the occupancy Register; with the proviso that it may be later be on re-transferred to the proprietor’s name on his paying assessment for the year of default and the year of resumption. Now, this system is wrong in principle, and inequitable. It involves waste of labour and unnecessary redtape and harassment to the zemindar. Prominent and highly placed Government Revenue officers have in no uncertain voice pronounced against it. This system being avowedly a commutation of the one, whereby assessment was distributed over the whole area on the assumption that one-fifth would be cultivable every year, there would be no justice in levying fallow assessment in cases where on making quinquiennial computations, it can be shown (as it can be in most cases) that the one-fifth ratio per year or even more of the holding has been brought under cultivation.

     

    Further, there is no occasion or justification for taking the number of the name of the registered occupant when it is admitted in the first place that it is his by birthright, and in the second that he is entitled to its resumption as a matter of right whenever he chooses : forfeiture being merely nominal. That it causes needless expenditure of energy and red-tape, is evident from the inconvenience, delay and expense people have to endure in the process of mutation of names in Revenue Registers. The hollowness of the ground, that the dread of forfeiture operates as a stimulus to activity, is apparent when we consider that self-interest would act as a much greater incentive to the zemindar to make the most of his holding than the dread aforesaid. This dread would rather tend to misplaced activity in driving the zemindar to cultivate for the mere purpose of averting forfeiture, without getting a due return for self or Hari. This is not merely hypothetical argumentation but the mature opinion of high big officials based on personal experience.

     

     

    Remission Rules

     

    Is another allied subject which has engaged the attention of Conferences. While admitting the spirit of justice in which these rules have been conceived viz., relieving the cultivator of the burden of Government assessment on failure of crops due to calamities, experience has revealed their defects in actual working. Antecedent to the grant of remission, there must be inspection by the Revenue Officer, whose multifarious occupations prevent timely inspection of all lands claiming remission. Belated inspections create the dilemma of no harvest or no remission. Then again, the ratio in which remissions are calculated calls for revision. As it is, the ration of remission is struck between the gross value of the produce and the assessment, whereas equity demands that it should be between the net value and assessment; it being reasonable to make allowances for hari’s share, cultivation expenses, clearance & c.

     

    Rasai Chher and Lapo

     

    No enumeration of the agriculturist’s woes will be complete without mention of the hydra-headed monster of Rasai with its off-shoots and companions Chher and Lapo. The latest and most exhaustive contribution to the discussion of this subject is contained in the debate in the Bombay Legislative Concil at its meeting of December last raised by the motion of the Honourable Mr. Bhurgri for the appointment of a Committee to suggest means for the suppression of the evil – a debate which has been immortalized by a comical and at the same time striking episode of a non-official Sindhi nominated member of the Council delivering himself of the dictum that Rasai had disappeared from Sind. As this dictum received an unequivocal contradiction from the Commissioner-in-Sind, who confessed to the existence of the evil, it provoked the mirthful outburst of another Honourable member to the effect that the Honourable Sindhi seemed to be more loyalist than the King himself. Notwithstanding that, the terms used may bear other constructions, the sense in which they are attacked as evils can not be misunderstood by any one. This is the distinctions shown by the Honourable Mr. Lawrence in the Council between the different significations of the words. It is also superfluous, after so much has been said in the press, conferences and Council, to describe the practices or to point out and prove the oppression and the grievance they constitute. Suffice it to say that with will and determination it will not be impossible to exterminate Rasai and its branches. The farming out of supplies to independent men like banias, removing completely the hand of the zemindar and the Revenue Officer from the business, and effective supervision of the touring officer will scotch the evil in a short time if not kill it. If every Collector and Assistant Collector sees at every tour that neither the tapedar not the zemindar has anything to do with the supplies, and impresses on them the penalties attending on breach, besides the grave displeasure of Government, I think the system can be brought to an end in a year or two. If on the other hand, as was disclosed in the Council debate, one Officer issues a Circular condemning and prohibiting the practice, another officer thinks it pious to honour the Circular in the breach, a third shows a pathy, and a fourth despairingly yields to a long established usage, things will merrily drift on as usual and redress will recede further and further from accomplishment. Now the matter will be in the hands of a well constituted committee; let us trust that public attention will be concentrated on the subject and some measures devised for successfully eradicating this abuse. It is hoped that in making appointments to the Committee care is taken to select only such officers as have made themselves conspicuous by putting down the evil.

     

    Compulsory Education

    The passing of Mr. Patel’s Bill in the Bombay Legislative Council authorizing Municipalities to introduce primary Compulsory Education within their areas is an epoch making event. It will mark the era of continuous progress and Reform-Everybody observes in his every day life that most of our drawbacks in political, social, economic, industrial and domestic spheres are due to ignorance and illiteracy-Education will open the eyes of the people to the many ills they have been suffering, darkness and superstition will vanish and give place to light and knowledge. People have come to realize that there was no greater blunder and disservice to the country than opposition to Mr. Ghokhle’s measures seven years ago. Some of the bureaucracy, who were loud and insistent in opposing Gokhle’s Bill are now declaiming against our acquisition of responsible Government and a larger share in the administration of our country, because of our illiteracy which it was the object of that bill to remove. The country is very much beholden to Mr. Patel for the remarkable zeal, industry and for-thought displayed in successfully launching this legislative. His example has been followed in other Presidencies by similar measures being introduced there. It is hoped that education in urban areas will be the forerunner of eduction in rural areas, and by degrees there will be a net work of educational institutions all over the country, and a time will come when almost every Indian male and female will be educated, as is the case in all the foremost countries of the world. It is true that it will be tedious and wearisome journey towards the promised land. We shall have to contend with difficulties, meet with opposition and make sacrifices at every successive stage. But we should not be daunted by these. We should not flinch from the financial burdens we shall have to carry, always bearing in mind that in education lies the germ of every form of advancement and uplift of India.

     

    Every body will rejoice at the manifold of blessings which Compulsory Education will confer upon the Mahomedans of Sind with their preponderating numbers. The Moslim zemindar will learn to practise economy and shake off his present aloth and extravagance. He will understand how to make his present impoverished soil rich by the use of chemical manures and more scientific means of ploughing and tilling. We expect to see pauperism turned into affluence, waste and improvidence into prudence and thrift. The services will also receive their share of benefit. In order to raise the number of Mahomedan employees in the services commensurate with their enormous proportion of population, Government are obliged to put up with raw material at the expense of efficiency and risk of public discontent. But when Education spreads, the supply of solid material for services among Mahomedans will exceed the demand.

     

    We should not rest content with the spread of elementary education but lose no time in tackling the problems of Higher and Scientific, Economic and Industrial Education.

     

    Conclusion

    In conclusion, earnestly appeal to all the people of Sind to constantly bear in mind and heartily exert towards the fulfillment of what was announced as one of the most cherished objects, for which the Sind Provincial Conference was instituted. That object is I may repeat the oft quoted aphorisms “Unity is Strength.” “United we stand and Divided we fall.” There was time when Sind was torn by divisions. That time happily is no more. But still thing remains to be desired. We should sink all differences; differences between Hindus and Mahomedans, between Hindus and Hindus and so on. We shall not be true to ourselves or to our country if we do not banish rivalries, fling away ideas of self and work together for the service of the Motherland and for amelioration of our countrymen. There can be no higher conception of duty than that.

     

    With these remarks, Brother Delegates, I once more tender you a hearty welcome to this Conference. May God crown its deliberations with success.

    The material/data/information can be provided on request.

  • 7.سنڌ ۾ عيسائيت جي تبليغ ۽ علم ادب

    سنڌ ۾ عيسائيت جي تبليغ ۽ سنڌي علم ادب

     

    جيئن اڄ جي ڪيترن انسانن جا چپ سنڌ واسين جي لياقتن ۽ صلاحيتن ڳائڻ يا ٻڌائڻ کان خاموش نه آهن، تيئن وري تاريخ جا ورق سندن ماضيءَ تان پردي هٽائڻ کان چپ آهن (1) . انهيءَ ڪري ڪنهن به موضوع تي قلم کڻڻ آسمان مان تارا لاهي اچڻ جي برابر ٿئي ٿو . سنڌ ۾ عيسائيت جو آغاز ڪڏهن ٿيو ؟ ۽ انهيءَ مذهب اسان جي علم ادب کي ڪيترو متاثر ڪيو ؟ اهو موضوع ته پنهنجي مٿي نهايت دلچسپ آهي، ليڪن تاريخ جي ٽٽل تار مان ڪنهن چٽي خاڪي جو يڪتارو ٺهي نه ٿو سگهي ، جنهن کي هٿ ۾ کڻي ماضيءَ جو ڪو سندر گيت ڇيڙجي .

    جيتري قدر مغربي قومن جو لاڳاپو آهي، انهن لاءِ اهو چئي سگهجي ٿو ته سڪندر اعظم اهو پهريون ڏورانهين ملڪ جو ماڻهو هو، جنهن عيسوي سن کان سوا 300 ورهيه کن اڳ سنڌ تي ڪاهه ڪئي ۽ جنهن جي نتيجي ۾ ڪجهه وقت لاءِ سنڌ يوناني گورنرن جي حڪومت هيٺ رهي ڪري سڌو سنئون مغرب جي اثر هيٺ آئي. سڪندر اعظم لاءِ چيو وڃي ٿو ته هو لسٻيلي جي رستي کان واپس ويو هو ۽ هن جي بحري فوج ڪراچيءَ جي لڳ ڀڳ ڪجهه وقت لاءِ ترسي هئي (2). ڪيترن مؤرخن جو چوڻ آهي ته سڪندر اعظم جي فوج جو اڳواڻ نيرڪس (Nearchus) پندرهن ڏينهن منوڙي جي ويجهو ترسيو هو ، ۽ 8 آڪٽوبر 356 ق – م اتان روانو ٿي ويو هو. (3) .

    انهيءَ تاريخي واقعي کان وٺي ويندي عيسوي سن 68 ع تائين تاريخ جا ورق بلڪل خاموش آهن، ۽ پوءِ انهن ئي ورقن ۾ اوچتو ئي اوچتو سينٽ ٿامس (St. Thomas) جو نالو اڀري اچي ٿو . اهو عيسائي پهريون حواري هو، جنهنجي تبليغ تي تڪس شلا(4) . (Taxila) جي راجا گونڊيفيرس (Gondephares) عيسائي مذهب اختيار ڪيو (5). جيئن ته انهيءَ زماني ۾ تڪس شلا به سنڌ سان مليل هئي ، ان ڪري هن واقعي کي به سنڌ جو واقعو قرار ڏئي سگهجي ٿو .

    تاريخ جي ٽٽل تار هتي به هڪ آواز ڇيڙي وري خاموش ٿي وڃي ٿي ، تان جو وري اسان کي ماضي قريب جي دؤر ۾ محمد بن قاسم جي فتح(712ع ) وقت ، سنڌ ۾ ڪليسائن جي هئڻ جا اهڃاڻ ملن ٿا . هن دؤر جون ڪليسائون ايتريون ته ڪمزور هيون ، جو سنڌ جي معاشري تي ڪو مستقل اثر وجهي نه سگهيون (6). انهيءَ کان پوءِ سلطان محمود غزنويءَ جي دؤر ۾ فردوسيءَ جي هڪڙي شعر سنڌ ۾ هن مذهب وارن جو اهڃاڻ ملي ٿو (7) . اهو شعر هي آهي :

    ”چون در ملڪ سلطان ، ڪه چَرِ خش ستودِ ،

    بسي هست ترسا و گبر و يهود “.

    تاريخ جي ورقن جا اُهي ٽانڊاڻا 1555ع جي سنه کي پهچندي پاڻ روشنيءَ جا مينار بڻجي وڃن ٿا ، جن جي سهائيءَ ۾ اسان کي ٻاهران ايندڙن جو چهرو صاف صاف نظر اچي ٿو . انهيءَ سال بکر ۽ ٺٽي جي ترخان حڪمرانن جي وچ ۾ اچي تخت تان جهيڙو لڳو ” وڙهن سان لتاڙجن ٻوڙا“ واري ڪار ٿئي ها ته به سنڌ واسين جو ڀلو ٿئي ها، پر هتي ته ڳالهه ئي ٻي ٿئي پئي .ٻه ٻليون جو حويلي تي اچي وڙهيون ، سو امين بنايائون ڀولڙيءَ کي !، ڀولڙو انصاف ڪندي نه رڳو حلوو کائي ويو ، پر پوءِ ٻلين کي به تارا ڏيکارڻ لڳو !، ٿيو ايئن جو ٺٽي جي حاڪم عيسي ترخان پنهنجي مدد جي لاءِ پور چگيزين کي پڪاريو . هو آيا ضرور پر ، مدد رهي پنهنجي ماڳ ، ان جي برعڪس اڻ ميئي مال ملڪيت کان سواءِ اٺن هزارن پر امن سنڌ واسين جي رت سان پنهنجي تاريخ لکي ويا (8)، ۽ انهيءَ خون چڪان باب سان گڏ سنڌ ۾ عيسائين جي آمد جو نئون سلسلو جاري ٿيو . انهيءَ کان پوءِ ڪن اسان جي سامونڊي علائقي تي قبضو ڪري سامونڊي ڌاڙيلن جو روپ ورتو (9) ، ته ڪن اسان جي واپار ۽ تجارت تي اکيون وڌيون (10). ڪي سياح بڻجي آيا (11)‎‎‎‎ ته ڪي سفير بڻجي پنهنجا سياسي مفاد حاصل ڪرڻ لڳا (12) . ليڪن اسان انهن سمورن صاحب لوڪن کي نظر انداز ڪندي رڳو انهن عيسائين کي کڻئون ٿا ، جيڪي هتي پنهنجي مذهب جي پرچار لاءِ آيا .

    ٺٽي جي تباهيءَ ۽ برباديءَ کان پوءِ پورچگيز نه رڳو سنڌ جي ايراني نار۽ گجرات سان ٿيندڙ واپار ۽ واپاري رستن تي قابض ٿي ويا، بلڪ اهي مذهبي مبلغ به بڻجي هن خطي ۾ عيسائيت جو پرچار ڪرڻ لڳا . انهيءَ کان پوءِ بصري کان ڊسليڊس ڪارملائٽس (Discelced Carmelites) (13) ۽ گوا کان آگستنين (Augustinian) (14) جي اچڻ جو سلسلو شروع ٿيو (15) .

    ڊسليڊس ڪار ملائٽس يعني پيرن اگهاڙن مبلغن (Discelced Carmelites )جي ڌڙي مان فادر ليو ڊو ويڪس (Ludovicus Franciscus a Matre Die)۽ برادر ريڊم پٽس (Redemptus) سنڌ ۾ آيا (16) . ڪارملائٽس بابت ٻي معلومات منوڪي (Munucci)ڏني آهي (17)، جنهن بکر ۽ لاهري بندر ۾ سندن موجودگيءَ جي تصديق ڪئي آهي. هن جيتوڻيڪ لاهري بندر واري پيرين اگهاڙي فادر جو نالو نه ٻڌايو آهي ، پر بکر واري پيرين اگهاڙي پادري (Carmelite monk) جو نالو ضرور ٻڌايو آهي . اهو آهي فري پيڊرو ڊي سنٽا ٽيرزا (Frey Pedro de Santa Terza) (18) . انهيءَ کان پوءِ اسان کي 1672 تائين چئن پادرين جا نالا ملن ٿا ، جن ٺٽي ۾ وفات ڪئي . اهي آهن : فادر لوئي فرانسس (Father Louis Francis) جنهن آڪٽوبر 1622ع ۾ وفات ڪئي . جيڪو اصل ۾ اسپيني باشندو هو . ٻيو فادر پئٽرڪ آف سينٽ لو ئي (Fr. Patrick of St. Louis) جيڪو فرينچ هو ، ۽ آگسٽ 1643ع ۾ وفات ڪيائين. فادر مچل آف سينٽ سائمن (Fr. Michael of St. Somon) جيڪو پورچوگيزي هو ، ۽ جولائي 1657ع ۾ وفات ڪيائين ۽ فادر پيٽر(Fr. Peter) جنهن 1682ع ۾ وفات ڪئي (19) . انهيءَ کن پوءِ الينگزيڊر هيملٽن (Alexander Hamilton) به 1699ع ۾ ٺٽي ۾ سندن هڪ چرچ جو ذڪر ڪيو آهي (20) .

    1623ع ۾ ڊائيگو ڊي سانٽ آنا (Diogo de Sant Anna) پنهنجي مڙهي (Monastery) قائم ڪري سينٽ آگسٽن جي جي پئلڳن جي سلسلي کي سنڌ م پهچايو(21) . هن سلسلي (Augustinian Friars) وري لاهري بندر کي پنهنجي مذهب جي تبليغ جو مرڪز بڻايو (22) . هنن لاهري بندر ۾ هڪڙي ديول به تعمير ڪرائي، جنهن جي ديوارن تي تثليث جون تصويرون چٽيل هيون (23). وقت جي مغل حڪمران شاهجهان جي ڏمر ۽ ڪاوڙ سندن تبليغي ڪم کي متاثر ڪيو ۽ انهيءَ ڏمر هيٺ سندن لاهري بندر واريون مذهبي جايون ڊاهيون ويون، ۽ سندن هڪ ماڻهو انٽو نيو ڊي ڪرائيٽيو (Antonio de critoe) کي جيل اماڻيو ويو. ليڪن سباسشن مانريڪو (Sebastion Manrique) انهن جاين کي وري 1641ع ۾ ٻيهر تعمير ڪرايو (24) .

    جيئن ته سنڌ ۾ عيسائيت کي مانوس ڪرائڻ ۾ پورچگيزي سڀ کان اڳرا هئا، ان ڪري انهن جا هندوستان مان جڏهن پير ٿڙڻ لڳا ته اهو اثر سندن تبليغي ڪم تي به پيو . سندن جاءِ والاريندڙ انگريزن ننڍي کنڊ جي ماڻهن کي عيسائي بنائڻ کان وڌيڪ سندن استحصال ڪرڻ تي توجهه ڏنو . انهيءَ ڪري سندن ارادا مذهب کان وڌيڪ سياسي رنگ ۾ رتل هئا . اهڙين حالتن ڪري انهيءَ دور ۾ سنڌسندن تبليغ بدران جاسوسيءَ جو نشانو بڻجڻ لڳي . انهيءَ کان سواءِ هن ڳالهه کي به نظر انداز ڪري نٿو سگهجي ته پورچيگيزي اثر هيٺ سنڌ ۾ تبليع ڪندڙ عيسائي سرڪاري سرپرستيءَ کان محروم هئا ، ليڪن انگريزن هڪ منظم نموني سان ڪن اصولن مطابق پنهنجي مذهب جي مبلغن جي حفاظت ۽ سرپرستي ڪئي. جيئن ته انهيءَ زماني ۾ سنڌ هڪ الڳ ۽ آزاد ملڪ هو ،ان ڪري انگريزي عيسائين هتي بي سهاري تبليغ ڪرڻ بدران پنهنجي سرڪار جي حفاظت هيٺ هندوستان جي حدن اندر ڪم ڪرڻ شروع ڪيو . ان ڪري سنڌ جو خطو ڪجهه وقت لاءِ عيسائين جي پرچار کان پري رهيو . ليڪن عيسائيت جي اها دوري 1843ع ۾ سياست ۽ مذهب جو روپ وٺي سنڌ تي حاوي ٿي وئي . جنهن نه رڳو هڪ الڳ ۽ آزاد ملڪ کي غلام بنائي ڇڏيو پر ان جي تهذيب ۽ تمدن جي توازن کي به هيٺ مٿي ڪري ڇڏيو . سنڌ جي سماج جو ڪو به پهلو نه رهيو، جنهن ۾ ، ڪاپا پلٽ جهڙي حالت نه ٿي هجي.

    يورپي ماڻهو ۽ عيسائي مبلغ جيڪي گهڻو وقت اڳ رت جيان اسان جي سماج جي جسم ۾ داخل ٿي چڪا هئا (25)، تن کي 1843ع جي تبديلي سنڌ جي سماج جو تنها وارث بنائي ڇڏيو . جيئن ته هن موقعي تي عيسائيت جي سڪي جا هڪ ئي وقت تي ٻئي پاسا ڏيکاري نه ٿا سگهجن، ان ڪري اسان ٻين ڳالهين کي نظر انداز ڪري پاڻ کي رڳو مذهب جي ميدان تائين محدود رکون ٿا .

    سنڌ تي قبضي ٿيڻ کان پوءِ عيسائي، فوجن لاءِ گرجا جا پادري بڻجي هتي آيا. انهن ۾ اڪثريت ڪئٿوليڪ پادرين جي هئي . پوءِ انهن مان ڪن کي ڪارملائٽس (Carmelites) بنايو ويو، جن پهريون حيدرآباد ۽ پوءِ ڪراچيءَ کي پنهنجو مرڪز بنائي عيسائيت جي تبليغ ڪئي . اهي سرڪاري پادري 1852ع تائين سرگرمِ عمل رهيا، جن کان پوءِ سندن جاءِ اچي جيسئٽس (Jesuits) والاري (26) . رومن ڪئٿوليڪ عيسائين جي هن پراڻي فرقي ۾ ڪيترا جرمن به هئا ته ڪيترا آمريڪي به ۽ اسپينش به .

    1935ع تائين ڪراچي ۽ حيدرآباد ۾ ٻه فوجي پادري، ڪوٽڙي ۽ سکر ۾ ٻه ريلوي پادري ۽ ڪياماڙيءَ ۾ هڪڙو پادري هوندو هو. ان وقت تائين سنڌ جون سموريون عيسائي جماعتون ۽ تنظيمون ممبئي جي عيسائي آفيس (Archdiocese) جي ماتحت ڪم ڪنديون هيون، جڏهن سنڌ جي ممبئيءَ کان علحدگيءَ واري تحريڪ حقيقت جو روپ وٺڻ تي هئي ، ته سنڌ ۽ بلوچستان کي ملائي عيسائيت جي تبليغ جو الڳ مرڪز (Ecclesiastical Unit) بنايو ويو . انهيءَ سلسلي ۾ 22 جون 1935ع تي پوپ پال جي حڪم تي ڊچ پادرين (Dutch Franciscans) اچي رومن ڪئٿوليڪ وارن کان چارج ورتي ، ۽ فادر ويلنس وائينيڪ (Fr. Valens Wienk) کي هن نئين يونٽ جو پهريون مذهبي سربراهه مقرر ڪيو ويو (27). 1843ع کان وٺي 1947ع تائين سنڌ ۾عيسائيت جي پرچار جي ڪهاڻي سرڪاري سرپرستيءَ (28) ۾ مذهبي جنون ۽ جدوجهد جو هڪ طويل داستان آهي . هن دؤر ۾ عيسائيت جي تبليغ لاءِ ڪيتريون ئي مذهبي جماعتون قائم ڪيون ويون (29). سنڌ جي عيسائين پنهنجي تبليغ لاءِ ڏينهن رات هڪ ڪري ڇڏيو. ڪن وڃي اسڪول کولي نئين نسل کي پنهنجي عقيدي جي تعليم ڏيڻ شروع ڪئي (30) ، ته ڪن وڃي فوجي ڇاوڻيون سنڀاليون، ڪن ديوليون ۽ گرجائون کوليون(31) ته ڪن اسپتالون ۽ سماجي خدمتن جا ادارا قائم ڪيا (32). ڪن وڃي جيلن ۾ قيدين تي قرب ڪيا ته ڪن وڃي ريل گاڏين چڙهي عوام کي ”هندو پاڻي “ ۽ ”مسلمان پاڻي “ کان نجات ڏيارڻ جي ڪوشش ڪئي . مطلب ته هنن زندگيءَ جي هر هڪ شعبي تي حاوي پوڻ جي ڪوشش ڪئي. 1843ع کان وٺي 1947ع تائين ڪراچيءَ، ڪوٽڙي، حيدرآباد ، نوابشاه، ماتلي ، سانگهڙ، ميرپور خاص، شاهه پور، سامارو، نبي سر روڊ، تارا چند جو ڳوٺ، ڪاڇيلو، ۽ سکر عيسائيت جي تبليع جا مکيه مرڪز رهيا (33) . سنڌ ۾ عيسائي مبلغن کي پنجابي ڀنگين ، ڀيلن ۽ ڪولين ۾ چڱي مقبوليت نصيب ٿي . 1947ع جي انگن اکرن مطابق سنڌ ۾ رهندڙ ڪرستانن جي آبادي20 هزار هئي ، جن ۾ گهڻائي انگريزن ، مدراسين، گوانن ۽ پنجابين جي هئي (34) .

    سنڌ ۾ عيسائي تبليغ جي پس منظر کي ذهن ۾ رکي آسانيءَ سان اندازو لڳائي سگهجي ٿو ته اسان جي ٻولي علم ادب به ڪيترو نه اثر قبول ڪيو هوندو . اسان جيڪڏهن عيسائي تبليغ ۽ سنڌي ٻوليءَ جي پاڻ ۾ لاڳاپي جوخاڪو چٽينداسين ته اهو اسان اڳيان ٻه روپ وٺي بيهندو . پهرين روپ ۾ اسان جي ٻولي ان کان متاثر ٿيل نظر ايندي ، ۽ ٻئي روپ ۾ خود عيسائي مبلغ ۽ سندن تبليغ اسان جي علم ادب جي اثر هيٺ آيل نظر ايندا.

    1885ع ۾ جڏهن سنڌ ۾ پهرين ميڪس ڊينسو هال لٽرري سوسائٽي (Max Denso Hall Literary Society) قائم ٿئي ٿي ته ان جو پهريون صدر بمبرج (Bam bridge) نالي هڪ پادري ٿئي ٿو (35) ، ۽ ايئن اسان جو سنڌي ادب پادرين جو اثر قبول ڪري ٿو .

    سنڌ ۾ عيسائيت جي پرچار صحافت جي دنيا کي بيحد متاثر ڪيو . 1896ع کان شايع ٿيندڙ سندن ”جوت“ اخبار سنڌي ٻولي ۽ علم ادب کي حد کان وڌيڪ متاثر ڪيو . ”گل ڦل“ ۽ ”دلبهار“ جهڙا ڪتاب اڳ ”جوت“ ۾ شايع ٿيل مضمونن ۽ ڪهاڻين تي مشتمل آهن .

    سنڌ ۾ عيسائيت جي پرچار سنڌي ٻوليءَ ۾ ”فرقي پرست“ ادب جو به اضافو ڪيو . حقيقت ۾ مطالعي هيٺ آيل دؤر ۾ اسلام ، عيسائيت ۽ هندو ڌرم جي وچ ۾ مذهبي ڇڪتان انگريز راڄ جي ”ويڙهايو ۽ حڪومت ڪريو“ واري حڪمت عمليءَ جو نتيجو هئي . ليڪن سنڌ ۾ هن وبا کي پکيڙڻ ۾ عيسائيت جو وڏو عمل دخل رهيو آهي . سنڌ جي مسلمانن تي پهريون مذهبي وار ”قرآن جو بنياد“ نالي هڪ ڪتاب هو، جنهن جي جواب ۾ حڪيم فتح محمد سيوهاڻيءَ 1911ع ۾ ” فتح محمدي“ ڪتاب لکيو .

    عيسائيت جي تبليغ سنڌي ٻولي ۽ علم ادب کي ڪيترائي ليکڪ ۽ اديب ڏنا . انهن ۾ سنڌين مان پرمانند ميوارام (37)، فادر ڪوٽواڻي(38)، ۽ ٽي کيمچند (39) جا نالا قابل ذڪر آهن . انهن سنڌي عيسائين سنڌي ٻوليءَ ۽ علم ادب جي جا خدمت ڪئي آهي ، انهيءَ کي ڪڏهن به نظر انداز ڪري نٿو سگهجي . ساڳئي نموني سان هن پرچار اسان کي اي -آر- ڪارسن (A.R. Carson) (40)، پادري شرٽ ، ۽ هسڪل (C.W. Haskell) (41)، جهڙا غير سنڌي ليڪن سنڌي ٻولي جا اديب به ڏنا .

    سنڌي ٻولي ۽ علم ادب کي متاثر ڪندڙ عيسائي مبلغن جي ”سنڌي ڪرسچن لٽرري سوسائٽي “ (Sindhi Christian Literary Society) کي به ڪڏهن نظر انداز نه ٿو ڪري سگهجي ! هو بي مهل نه ٿيندو ، جيڪڏهن هن سوسائٽيءَ جو مختصر تعارف پيش ڪيو وڃي . سنڌ ۾ اڳ ئي ”چرچ مشن سوسائٽي“ Mission Society)Church) ۽ ”زنانه مشن سوسائٽي “ (Zanan Mission Society)، پنهنجو تبليغي ڪم ڪنديون هيون. انهن ٻنهي سوسائٽين 1906ع ۾ ”سنڌ ڪرسچن لٽرري سوسائٽي“ قائم ڪئي . جنهن جو پهرين ورڪنگ ڪاميٽي ڊبليو-جي-اَبيگئل (W.J. Abigail) ، اَي ايِ ريڊمين (A.E. Redman) مس برينٽن ڪيري (Miss Brenton Carey (۽ مسٽر تلسيداس منسکاڻي (Tulsidas Manskhani) تي مشتمل هئي (41) .

    انهيءَ سوسائٽي 1910ع ۾ پنجاب جي ”رليجس سوسائٽي“ (Religious Society)سان الحاق ڪري، ان جي ذيلي جماعت جي حيثيت سان عيسائيت جي اشاعت جو ڪم جاري ڪيو . 1935ع ۾ هن سوسائٽيءَ کي الڳ ۽ خودمختيار بڻايو ويو . ان کان پوءِ ڪراچي هن سوسائٽيءَ جي مرڪز جي حيثيت رکندي هئي، ۽ ان جو ن شاخون سنڌ جي ٻين هنڌن تي به هيون (42) .

    هونئن ته سنڌي ٻوليءَ ۾ هن کان اڳ ”چرچ مشنري سوسائٽي“ به ڪجهه ڪتاب شايع ڪرايا، پر هيءَ سوسائٽي محض انهيءَ مقصد خاطر قائم ڪئي وئي هئي. غير عيسائي سنڌي ليکڪن مان مرزا قليچ بيگ هن سوسائٽيءَ سان ڪافي قلمي تعاون ڪيو. هن صاحب 1923ع ۾ انجيل جو سنڌيءَ ۾ ترجمو ڪيو . ۽ ان کان پوءِ وقت به وقت سوسائٽيءَ لاءِ ڪتاب ترجمو ڪندو رهيو . عيسائي سنڌي ليکڪن مان ڀڳتاڻي ۽ چندو راءِ انهيءَ جا ليکڪ ۽ مترجم رهيا. اَي آر ڪارسن ۽ هسڪل به هن سوسائٽيءَ لاءِ ڪتاب لکيا . هن سوسائٽيءَ سنڌيءَ ۾ اڻ ڳڻيا ڪتاب شايع ڪرايا، ڪتابن جي اشاعت جو اندازو ان مان لڳائي سگهجي ٿو ته 1924ع ۾ سوسائٽيءَ سنڌي ۽ گرمکي زبانن ۾ 169 ڪتاب شايع ڪرايا .

    ائين نه آهي ته رڳو عيسائيت جي تبليغ ئي اسان جي سنڌي ٻوليءَ کي متاثر ڪيو آهي، ليڪن حقيقت هيءَ آهي ته خود اسان جي علم ادب به عيسائيت جي تبليغ ۽ انهيءَ جي مبلغن تي اثر انداز ٿيو آهي . اسان مثال طور ڊاڪٽر ارنيسٽ ٽرمپ (Dr. Ernest Trumpp)(43) ٻيو نالو هڪ رانجهو لکان دي مٽ “ مصداق پيش ڪري سگهون ٿا ، جنهن کي پنهنجي مذهب جي تبليغ کان اڳ به وڌيڪ اسان جي علم ادب ايترو ته متاثر ڪيو جو هن لاکيڻي لطيف جي ڪلام کي 1866ع ۾ پنهنجي محنت ۽ محبت سان سموهي سينگاري شايع ڪرايو .

    ڊاڪٽرٽرمپ عيسائيت جي تبليغ ۽ چرچ مشن سوسائٽي (Church Mission Society) جو اهو گل هو . جنهن سنڌي ٻوليءَ ۽ علم ادب جي تاريخ واري چمن ۾ نه رڳو هڪ موزون جاءِ ولاري، پر انهيءَ کي پنهنجو هڳاءَ به ڏنو . ڊاڪٽر ٽرمپ رشتي جي هڪ اهڙي ڪڙي بڻيو جنهن سنڌي ۽ جرمنيءَ کي علمي ۽ ادبي نقطئه نگاهه کان هڪ ٻئي جي ويجهو آڻي ڇڏيو . جيتوڻيڪ کانئس اڳ 1842ع ۾ ڪئپٽن ليو پولڊ (Leopold Von Orleige) سنڌيءَ آيو (43) . ليڪن ڊاڪٽر ٽرمپ جي آمد انهيءَ دؤر جي ماضي، حال ۽ مستقبل ۾ ربط پيدا ڪري ڇڏيو . سندس سنڌي ٻولي ۽ علم ادب سان عشق هڪ افساني کي حقيقت بنائي ڇڏيو . هن نه رڳو سنڌي ٻولي ۽ شاهه کان متاثر ٿي کين مغرب ۾ مانوس ڪرايو ، پر هو پنهنجي ملڪ جرمنيءَ کي به سنڌ واسين سان مانوس ڪرائڻ جو باعث بڻيو . سنڌ واسين ڊاڪٽر ٽرمپ جي سنڌي علم دوستيءَ جو اثر به علم دوستي ۽ ادب پروريءَ جي صورت ۾ ڏنو . ۽ جرمنيءَ جي مکيه ليکڪن توڙي اديبن جا شاهڪار ۽ شهپارا سنڌيءَ ۾ ترجمو ڪرڻ شروع ڪيا . 1911ع ۾ مرزا قليچ بيگ جرمنيءَ جي مشهور اديب ڪرسٽاف وان شمٽ (44)، جي هڪ ناول جو ترجمو ”گلن جي ٽوڪري“ جي نالي سان ڪيو.

    1923ع ۾ وري ڄيٺمل پرسرام جڳ مشهور عالم ۽ اديب گوئٽي جي فائوسٽ (Foust) کي سنڌي ناٽڪ جو روپ پهرايو . انهيءَ کان پوءِ 1931ع ۾ احمد غلام علي ڇاڳلا ڊرامو ”خوني“ ترجمو ڪيو جيڪو جرمني جي اديب رچرڊ ووس (Richard Voss) (46) جو لکيل هو . ورهاڱي کان پوءِ سنڌي ادبي بورڊ (Sindhi Adabi Board) طرفان ”گِرم جون آکاڻيون“ ڪتاب شايع ٿيو آهي . جيڪو جرمنيءَ جي ٻن ڀائر اديبن جيڪب (Jacob) ۽ وليم (Wiliam) (47) جي محنت جو نتيجو آهي .انهيءَ کان سواءِ سنڌ توڙي هند ۾ سنڌي ٻوليءَ جا عالم ۽ اديب ، شاعر ۽ محقق جرمنيءَ جي معياري ادب جو اڄ به ترجمو ڪري رهيا آهن . مثال طور 1968ع ۾ ، نامور جرمن شاعر پروفيسر ڊاڪٽر گرڊ ليو پڪي۽ سندس اهليه ميڊم ارمگارڊ ليوپڪي گريف جا چند نظم، سنڌي ٻوليءَ ۾ ترجمو ٿيا، جي مهراڻ، روح رهاڻ ۽ نئين زندگيءَ ۾ شايع ٿيا هئا . ۽ ويجهڙائيءَ ۾ ڊاڪٽر غلام حيدر ٻُرڙي، جڳ مشهور جرمن مستشرق ڊاڪٽر انيميري شمل جي ڪن تحريرن جا سنڌي ترجما ڪيا آهن . جيئن ته هي موضوع اسان جي بحث کان ٻاهر آهي، ان ڪري ان کي اوس ئي نظر انداز ڪرڻو پوي ٿو.

    آخر ۾ مختصر طور تي ايئن چئي سگهجي ٿو ته سنڌ ۾ جيئن ڪرستاني مذهب جي تبليغ ٿي آهي، تيئن هتي سنڌي زبان ۾ ڪرستاني ادب جي اوسر به ٿي آهي . عيسائيت جتي اسان جي ٻولي ۽ علم ادب تي اثر انداز ٿي آهي ، اتي انهيءَ کان پاڻ به متاثر ٿي آهي .

    )حوالا ۽ وضاحتون (

    (مهراڻ نمبر 1981-4 جي ص 166 سان لاڳاپيل )

    (1) سنڌ جي ماضيءَ جي اها مايوس ڪن تصوير ڪيترن ئي سببن جو نتيجو آهي . انهيءَ جو پهريون سبب آهي، ”ڌارين جو راڄ.“ آرين کان وٺي اڄ ڏينهن تائين سنڌ ۾ غير سنڌي قومن جي آمد ۽ ڪن حالتن ۾ ڌارين جي حڪمرانيءَ نه رڳو سنڌ واسين جي رت ۽ ست پئي چوسيو آهي، بلڪ سندن تهذيب ۽تمدن سان به پئي هٿ چراند ڪئي آهي، ان ڪري تاريخ جي سلسلي جون ڪڙيون ٽٽل نظر اچن ٿيون. ٻيو سبب آهي ”سنڌوءَ جي مستي“ سنڌ جي هن مست درياهه جتي هتان جي بنجر ۽ بٺ زمين کي پئي آباد ڪيو آهي، اتي هتان جي آباد ۽ شاداب وستين کي به پئي برباد ڪيو آهي، ۽ ايئن اسان جا جيئر جاڳندا تهذيبي نشان مٽبا رهيا آهن . پوءِ اهي ڪڏهن درياهه جي ٻوڏ جو نشانو بڻيا، يا سندس رخ مٽائڻ جي سزا ڀوڳيائون . سنڌ جي تاريخ جي سلسلن کي ٽوڙڻ ۾ ”سنڌي صورتخطي“ کي به وڏو عمل دخل رهيو آهي . موجودهه لپيءَ کان اڳ سنڌي ءَ جي لپيءَ ۾ ڪيتريون ئي تبديليون آيون آهن، ۽ هر تبديلي ماضيءَ ۽ حال جي وچ ۾ پئي هڪ ديوار اڀي ڪئي آهي .

    (2) Maneck B. Pithawala :An Introduction to Karachi” , The Times Press, Karachi 1950, P. 13.

    (3) Dr. Dur Muhammad Pathan:Contribution of Karachi District towards development of Sindhi Literature and Language 1843-1947” thesis for Ph. D 1979, P.21 also see : (a) William Vincent, D. D: The voyage of Nearchus”, London .

    (b) Dr. Majumdar: The classical accounts of India”, Calcutta ,1960, P. 313.

    (c) Tarn, W.W: The Greeks in Bactria & India”, Cambridge ,1951.

    (4) مرحوم مولائي شيدائي انهيءَ حڪمران کي سيستان جو پارسي راجا ٻڌايو آهي . ”جنت السنڌ“ ، سنڌي ادبي بورڊ ، ڪراچي / حيدرآباد، 1958ع ص 49.

    )5) Fr. Valens Wienk : In the land of the Sindhi and Balouchi”, Rotti press Karachi, 1947, P.17.

    (6) پادري برڪت الله : ”قرون وسطيٰ ڪي ايشيائي اور هندوستاني ڪليسائين “ ، پنجاب رليجس بڪ سوسائٽي، لاهور، 1962ع ، ص .45 .

    (7) رحيمداد خان : ”جنت السنڌ“، سنڌي ادبي بورڊ، ڪراچي/ حيدرآباد ، 1958ع، ص.51 .

    (8) جڏهن ٺٽي جي حاڪم مرزا عيسيٰ ترخان، پنهنجي حريف بکر جي حڪمران سلطان محمود بکريءَ سان نه پڄڻ کي خيال ۾ رکي، پورچوگيزن کان مدد پني، جنهن جي موٽ ۾ پيڊرو بريٽو رولن (Pedro Barreto Rolin) 28 جنگي جهاز ڀري اچي ٺٽي ۾ پهتو. انهيءَ وقت مرزا عيسيٰ خان ترخان بکر طرف روانو ٿي چڪو هو ۽ سندس ٻارهن سالن جو پُٽ ”ميرهان بابا“ سندس غير حاضريءَ ۾ ڪاروبار هلائي رهيو هو. پورچوگيزن کي مٺيان لڳي ته مرزا عيسيٰ خان اسان کي سڏ ڏيڻ کان پوءِ انتظار ڇو نه ڪيو. ان وقت کين اهو به ٻڌڻ ۾ آيوته بکر ۽ ٺٽي جي حڪمرانن جي وچ ۾ سمجهوتو ٿي رهيو آهي . اهڙيءَ حالت ۾ کين اوس ئي ڦر مار ڪرن جو موقعو نه ٿي ملي سگهيو، ان ڪري هو بهانا تلاش ڪرڻ لڳا، تان جو هڪ ڏينهن سنڌي گهوريئڙو سندن فوجي ڪئمپ ۾ وڪري ڪرڻ لاءِ ڪي شيون کڻي ويو . پورچگيزي فوجين نه رڳو ان کان اهي شيون ڦري ورتيون، بلڪ ان کي مار ڏنائون. ان جو نتيجو هي نڪتو جو پلاند وٺڻ خاطر انهيءَ گهوريئڙي جي مائٽن ۽ دوستن پورچوگيزي فوجين تي حملو ڪيو. بس، پوءِ ته هنن کي جواز ملي ويو. هنن ٺٽي جهڙي خوبصورت شهر کي باهه ڏني، سنڌو نديءَ تي ٻنهي طرفن ميلن جي ميلن تائين ڦر لٽ ڪئي ۽ اٺ هزار ماڻهن جو بي گناهه قتل عام ڪيو . هنن کي جا شئي ملي، سا کڻي پنهنجي ٻيڙن ۾ سٿيائون، تان جو ڪا شيءَ جون سرون به کڻي ويا . هي واقعو ايشيا جو وڏي کان وڏو ڌاڙو هو . تفصيل لاءِ ڏسو :

    (a) Father Achilles: Christianity in Sind & Balochistan” an article published in the journal of Sindh Historical Society, Karachi, Dec 1938, P.84.

    (a) A.B. Adwani: “The early British traders in Sind” an article published in the journal of Sind Historical Society, May 1934, P.38.

    (9) ”گرم پاڻي“ (Hot Water) جي سياسي ۽ اقتصادي اهميت صدين کان وٺي ، تسليم ڪئي وڃي ٿي ، ۽ جنهن قوم انهيءَ تي قبضو ڪيو، اها دنيا تي قابض بڻجي وئي . مسلمانن جڏهن ”گرم پاڻي “ کي پنهنجي تسلط هيٺ آڻڻ جو ڍنگ سکيو ته انهن طارق بنزياد بڻجي اسپين فتح ڪيو، ۽ محمد بن قاسم سنڌ جو مقدر مٽايو. ساڳي طرح وري اسان جو سمنڊ ننڍي کنڊ جي تاريخ تي اثر انداز ٿيو. پورچوگيزن کان وٺي ويندي ڊچن ۽ انگريزن ننڍي کنڊ تي قبضي ڪرڻ جا اهي مسلمانن جا طريقا استعمال ڪيا . سنڌ جو سدا حيات شاعر، تاريخ جو ڄاڻو، حال کي پرکيندڙ ۽ مسقبل کي ڏسندڙ مفڪر شاهه عبداللطيف گرم پاڻيءَ جي انهيءَ اهميت کان چڱيءَ طرح باخبر هو، ان ڪري جڏهن ڌارين انگريزن کي پنهنجي پاڻيءَ جو سردار ٿيندي ڏ‏ٺائين، تڏهن سندسن ڏات تڙپي اٿي ته :

    معلم ماڳ نه اڳئين، ڦلنگي منجهه ڦريا؛

    ملاح تنهنجي مڪڙيءَ اچي چور چريا ؛

    جتي ڍينگ ڍريا، تتي تاري تنهنجي .

    (10) جيڪي فرنگي واپار ۽ تجارت جي سلسلي ۾ واپاريءَ وغيره جي صورت ۾ سنڌ ۾ آيا، تن جو مختصر وچور هن ريت ٿئي ٿو .

    ائنٿوني اسٽارڪي (Anthony Starkey) 1612، والٽر پيٽن(Walter Payton ) 1613، سر رابرٽ شيرلي (Sir Robert Sherly) 1613، فرانسس بب (Francis Bubb) 1613، ماسٽر مچل (Master Michael) 1613، ٽامسن پاويل (Tamasin Powell) 1613، ليڊي ٽاميسن پاويل (Lady Tamasin Powell) 1613، نڪولس وٿنگٽن (Nicholas Withnigton) 1613، سر ٿامس رو (Sir Thomes Roe) 1615، جان اسپلر (John Spiller) 1630، فريملين (Fremalen) 1638، رچرڊ مولي (Richard Moyle) 1638، ڊينيل ايلڊر (Daniel Elder) 1644، ريولٽ والون (Revelt Walwyn) 1644، هينري گري (Henry Garry) 1646، نڪولس اسڪريونر (Nicholas Scrivener) 1646، گلبرٽ هيريسن (Gilbert Harrisan) 1646، پيٽر ڊي بائي (Peiter De Bie) 1652، وليم بيل (William Bell) 1658، همڦري فاڪس (Humphery Fox) 1658، ٿامس ايٽڪنس (Thomas Atkins ) 1658، جان وڊ رنگٽن (John Widdrington) 1658، ويلنٽائن نرس (Valentine Nurse) 1660، جان ڪاڪس (John Cox) 1660، ايلگزينڊر هيملٽن (Alexander Hamilton) 1699، ايڊورڊ ڪڪ (Edward Cooke)جنهن 1747ع ۾ سنڌ ۾ وفات ڪئي ، ناٿن ڪرو (Nathan Crowe) 1798 ۽ اَرٿر ڪونولي 1830ع .

    (11) مکيه سياحن ۾ نڪولائي منوڪي (Niccolao Manucci)، چارلس ميسن (Charles Masson) 1826 ، ڪئپٽن ليو پولڊ (Capt : Leopold) ۽ هينري واٽر بيليو 1872ع جا نالا ذڪر ڪرڻ جي قابل آهن .

    (12) سياسي مقصدن خاطر يا سفير بڻجي آيلن مان :

    ڪئپٽن ڊيوڊ سيٽن (Capt: David Seton) 1808، نيڪولس هينڪي سمٿ (Nicholas Hankey Smith) 1809 ، هينري ايلس (Henry Ellis) 1809 ، رابرٽ ٽيلر (Robert Tayler) 1809 ، هينري پاٽينجر (Henry Pottinger) 1809، ڪئپٽن چارلس ڪرسٽي (Capt: Charles Chiristie) 1809، وليم هال (William Hall) 1809، وليم مئڪس فيلڊ (William Maxfield) 1809، ڪئپٽن سيڊليئر (Capt: Sadlier) 1820، ڊبليو – سائمن (W. Simon) 1820، ڊاڪٽر هال (Dr. Hall) 1820، ميجر ووڊ هائوس (Major Wood House) 1820، هينري پاٽينجر (Henry Pottinger) 1831، ۽ ڪئپٽن ايسٽوڪ 1839.

    (13) Discalced Carmelites عيسائيت جو اهو ڌڙوآهي، جنهن ٻارهن صديءَ ۾ وجود ورتو . برٿولڊ (Birthold) کي انهيءَ جو باني سڏيو وڃي ٿو. هن ٻين ڏهن ماڻهن سان گڏجي، فلسطين ۾ جبل مارالياس (Mount Cramel) هتي هڪ جماعت ٺاهي . 1210ع ۾ ان جا قاعدا ۽ قانون جوڙيا ويا ۽ ان تيرهين صديءَ ۾ هڪ تحريڪ جو روپ ورتو . ”Discalced Carmelites“ انهن کي چيو ويندو آهي ، جيڪي پيرين اگهاڙا هوندا آهن . تفصيل سان ڏسو:

    {Encyclopaedia Britannica Edition 1949, P. 887}

    (14) Augustinians رومن ڪئٿوليڪ جو اهو مذهبي ڌڙو آهي، سينٽ آگسٽائن (St. Augustine) جي رهڻي مطابق زندگي گذارڻ چاهين ٿا . هن ڌڙي 1250ع ۾ منظم ٽولي جي صورت ورتي . ڏسو :

    {Encyclopaedia Britannica Edition 1949, P. 686}

    (15) Fr. Valens Wienk: “ In the land of the Sindhi and Balochi Rotti Press Karachi, P.19 .

    (16) فادر (Ludovicus Franciscus a Matre Die) 1613ع ۾ سنڌ ۾ آيو ته جيئن ٺٽي ۾ فادر (-Joannes a Jusu Maria) لاءِ جاءِ ڀاڙي تي وٺي سگهي . سندس وڌيڪ معلومات ملي نه ٿي سگهي . البت ريڊمپٽس (Redemptus) جي مڪمل ملي ٿي . هو صاحب 1598ع ۾ پورچوگال ۾ ڄائو . اڃا ننڍو ئي هو ته هندوستان اچي پورچوگيزن جي فوج ۾ شامل ٿيو . ڪجهه وقت کان پوءِ فوجي نوڪري ڇڏي عيسائين جي تبليغي جماعت ۾ شامل ٿيو . ڪيترو وقت سنڌ ۾ به ڪم ڪيائين . کيس 29، نومبر 1638ع تي تبليغي مهم دوران پنهنجي زندگيءَ تان هٿ ڌوئڻا پيا . ڏسو :

    [Father Achilles: “Christianity in Sindh and Balochistan” an article published in the Journal of Sindh Historical Society Karachi, Dec: 1938, P.38.]

    (17) هي صاحب 1639ع ۾ وينس ۾ ڄائو . 1653ع ۾ سير سفر جي شروعات ڪيائين . کيس سمرنا ، ايشيا مائنر ۽ هندوستان ڏسڻ جو موقعو مليو .هندوستان ۾ مغل فوج ۾ به ڀرتي ٿيو .

    [William Irvine : “A Pepys of Moghul India”, London, 1907, Vol : I, P . 1]

    (18) منوڪيءَ هن مبلغ کي انهيءَ کان اڳ اصفهان ۾ به ڏٺو هو . سندس چوڻ مطابق اهو مبلغ وڏو عالم ۽ فارسي، عربي ۽ هندوستاني ٻولين جو ماهر هو . منوڪيءَ جي جڏهن ساڻس بکر ۾ ملاقات ٿي ، تڏهن منوڪي شهزادي دارا جي فوج ۾ هو ۽ شهزادو دارا اورنگزيب سان اختلافات رکڻ سبب وڙهندو ۽ لڪندو اچي سنڌ ۾ پهتو . شهزادي دارا جڏهن هن عيسائي فقير جي هاڪ ٻڌي ته ان وٽ لنگهي آيو ، کائنس ايترو ته متاثر ٿيو ، جو کيس چوڻو پيو ته : ”جيڪڏهن دنيا ۾ ڪو سچ تي ٻڌل مذهب آهي ته اهو ڪئٿوليڪ مذهب ئي آهي . آءٌ ڪيتري وقت کان وٺي انهيءَ مذهب جي ڪيترن ڌڙن سان ملندو رهيو آهيان، ليڪن هر دفعي انهن هن حقيقت جو پئي انڪشاف ڪيوآهي ته معمولي اختلاف کان سواءِ عيسائي هر ڳالهه ۾ متفق آهن، ليڪن اسان جي مذهبن جهڙوڪ : هيبروز، هندو ۽ اسلام جو اهڙو حال نه آهي. انهن مذهبن ۾ مون کي اختلاف نظر آيا آهن، مان مسيح کان دعا ٿو پنان ته مون کي بادشاهي عطاڪري، آءٌ واعدو ٿو ڪريان ته جڏهن آءٌ بادشاهه ٿيندس ته پوءِ آگري شهر ۾ بيبي مريم جي نالي ۾ ديول ٺهرائيندس . ان کان سواءِ مان پادرين کي اجازت ڏيندس ته هو ڀلي ديولون قائم ڪن ۽ منهنجي شهنشاهيءَ جي حدن ۾ جتي وڻين ، اتي پنهنجي مذهب جي بنا روڪ ٽوڪ تبليغ ڪن . “

    ڏسو حوالو ساڳيو، صفحو 324 ۽ :

    [Achilles: “Christianity in Sindh & Balochistan” J.S.H.S, Dec: 1938, P.90.]

    (19) Fr. Valens Wienk: “In the land of the Sindhi & Balochi”. Rotti Press Karachi, 1947, P.19.

    (20) J.W. Smyth: “Gazetteer of Province of Sindhi”.B.Vol .1, Karachi, P.111.

    (21) Simon de Graca: “Memorial do convento de santo agostinho de goa”. Portuguez, 1907, P 350.

    (22) A.B. Advani : “The early Birtish Traders in Sind ”. An article published in the Journal of Sindh Historical Society, Karachi, Vol.1, P. 43

    (23) رحيمداد خان مولائي شيدائي : ”تاريخ تمدن سنڌ“ سنڌ يونيورسٽي، حيدرآباد 1959ع ص 413

    (24) سمباسٽن جو انهيءَ سلسلي ۾ بيان آهي ته : سندس (شاهجهان جي سهري آصف خان) دوستيءَ سبب ۽ وسيلي مون اهي ڳالهيون مڃايون ۽ ڪري سگهيس ، جنهن جو تصور به ڪري نه پيو سگهان، سندس دوستيءَ مان فائدو وٺندي ، شهنشاهه کان انهيءَ فرمان وٺڻ ۾ ڪامياب ٿي ويس، جنهن جي مطابق مون کي سنڌ ۾ انهن مذهبي جاين ۽ پادرين جي رهڻ وارين جاين جي نئين سر تعمير ڪرائڻ جي اجازت ملي. اهي جايون ، جن کي خود شنهشاهه ڍهرائڻ جو حڪم ڏنو هو . ڏسو :

    [C. Eckford Luard: “Travels of Fray sebastion manrique, Oxford ,1927, Vol II. P. 152].

    (25) انهيءَ سلسلي ۾ ڪيترن ئي يورپين ماڻهن جا نالا پيش ڪري سگهجن ٿا. مثال طور : رابرٽ ڊڪ (Robert Dick) اڳ ۾ شاهه شجاع جي فوج ۾ ملازم هو، سو پوءِ ميرن جي فوج ۾ داخل ٿيو . اهڙي نموني سان 1843ع واري جنگ ۾ ڪئپٽن جان هاول (Capt. John Howel) ميرن جي طرفان وڙهيو . جڏهن کيس فوجي قيديءَ جي حيثيت سان نيپيئر اڳيان آندو ويو ته هن اقرار ڪيو ته جيتوڻيڪ ميرن جو ملازم هو، پر جنگ دوران ميرن جي خلاف ئي ڪم ڪيائين . هنن نيپئر جي فوج تي رڳو هوائي فائر ڪيا ۽ ڪنهن به گوري سپاهيءَ کي نه ماريائين . اهڙي ماڻهوءَ کي ميرن مياڻيءَ ۽ حيدرآباد ۾ هڪ فوجي جٿي جو اڳواڻ بڻايو هو .تفصيل لاءِ ڏسو :

    [Burton: “Scinde of the unhappy valley of the Indus,” London, 1851, Vol I. P.P. 152-153].

    (26) رومن ڪئٿولڪ عيسائين جي هڪ پراڻي فرقي کي (Jesuites) چيو ويندو آهي .

    (27) Fr. Valens Wienk : “In the land of the Sindhi & Balochi , Rotti Press Karachi, 1947, P.20.

    (28) سنڌ ۾ عيسائي مبلغن کي ڀرپور سرڪاري سرپرستي ملي، وقت جا حڪمران سندن تنظيمن ادارن ۽ گرجائن جو افتتاح ڪندا هئا، کين ٿوري تڪليف وٺڻ تي زمينون ۽ پلاٽ الاٽ ڪندا هئا . سند ن تنظيمن ۽ ادارن جا سرگرم ڪارڪن بڻيا هئا ۽ ڏکئي وقت ۾ سندن بچاءُ به ڪندا هئا . مثال طور جڏهن سنڌ ۾ ”حر تحريڪ“ زور ورتو ۽ حرن سانگهڙ کي مرڪز بڻائي ، پنهنجي روحاني رهبر جي عقيدت جو اظهار ڪيو ته اتان جي عيسائين کي بچائڻ لاءِ اطلاعن ڏيڻ ۾ وقت جي سرڪار ڪا به گهٽتائي نه ڏيکاري . اقتدار ۽ عيسائيت جو پاڻ ۾ چولي دامن جهڙو لاڳاپو هوندو هيو . عيسائين جا مرڪز فوجي ڇاوڻين يا وڏن سرڪاري ڪامورن جي دفتر جي نزديڪ هوندا هئا ۽ اهي اڄ ڏينهن تائين انهن جاين تي موجود آهن.

    (29) ڪن مذهبي ادارن ، جماعتن ۽ تنظيمن مان هي ذڪر ڪرڻ جي قابل آهن :

    The Pious Association.

    Board of Apostleship of prayer.

    St. Vincent de paul’s society.

    The lepers’ committee.

    Catholic Association of sind.

    Daughters of the cross of liege.

    The Franciscan Missionaries of Mary.

    Catholic Goan’s Association.

    St. Elizabeth’s Association.

    Franciscan Missionary of South America.

    Franciscan Missionary of Christ king.

    The st. Salesius Siwak sabha.

    Sodalities of virgin Mary (1868)

    The league of Night Adoration (1931)

    Karachi Catholic Propaganda Committee (1932)

    Students Missionary League.

    The Catholic Association.

    St. Vincent de paul’s Conference.

    Young men’s Christian Association.

    Young Women’s Christian Association.

    St. Josph’s Association.

    (30) سنڌ ۾ پهريون انگريزي اسڪول ڪئپٽن پريڊي (Capt: Preedy) 1846ع ۾ قائم ڪيو، جيڪو پوءِ 1853ع ۾ ”چرچ مشن سوسائٽي“ جي حوالي ڪيو ويو . هن اسڪول ۾ بائبل کي لازمي طور پڙهايو ويندو هو. ان کان پوءِ سنڌ ۾ عيسائين پنهنجي مذهب جي تبليغ لاءِ جيڪي اسڪول کوليا، انهن مان هي ذڪر ڪرڻ جهڙا آهن:

    St. Patric School, Karachi.

    St. Joseph’s Convent Girls High School, Karachi.

    St. Paul’s Urdu School, Karachi. (1936)

    Catholic Primary School, Karachi (1923).

    Catholic Urdu Primary School,Kiamari (1945).

    Philomena’s School, Karachi.

    Catholic School, Kotri.

    St. Joseph’s School, Hyderabad.

    St. Bonaventure Boy’s High School, Hyderabad.

    St. Mary’s Convent Girl’s High School, Hyderabad.

    Primary School, Nawabshah.

    Punjabi Primary School, Sanghar.

    St. Mary’s School, Sukkur.

    ] وڌيڪ تفصيل لاءِ ڏسو ڊاڪٽر در محمد پٺاڻ:”ادبي اوسر جو تاريخي جائزو“ٽائپ ٿيل 1980ع، ص 81. [

    (31) ڪراچي ڊويزن ۾ جيڪي ٿوري وقت اندر ديولون قائم ڪيون ويون ، تن ۾ : ”سينٽ پئٽرڪ چرچ“ (1845) ، ”دي ٽرنٽي چرچ“ (1855)، ”چرچ مشنري سوسائٽي چرچ“ (1856) ، ”سينٽ پائولس چرچ“ (1865)، ”ميٿوڊسٽ اپسڪويل چرچ“ (1875) ۽ ” اسڪاٽش چرچ“ (1888) ذڪر ڪرڻ لائق آهن. باقي ٻين هندن تي قائم ڪيل مڙهين ، ديولن ۽ گرجائن جو ذڪر مناسب هند تي ڪيو ويندو .

    (32) عيسائين جي مذهبي مبلغن جيڪي اسپتالون يا سماجي خدمتن لاءِ تنظيمون قائم ڪيون، تن مان هي مکيه آهن :

    St. John Bosco’s Orphanage, Karachi.

    St. Teresa’s Nursing Home, Karachi.

    Kunwari Mariam ji Hospital, Nawabshah.

    (33) ڪراچيءَ ۾ وري سندن ڪيترا مرڪز هئا ، جهڙوڪ : ڊرگ روڊ، ڪياماڙي، منوڙو ، ڪئٿولڪ ڪالوني، صدر، فريئر هال ايريا، لڳ ڪوس گهر ۽ حاجي ڪئمپ . حيدرآباد سندن آڳاٽو ۽ مکيه مرڪز رهيو ، هن ئي مرڪز معرفت پرمانند ميوا رام عيسائي ٿيو ۽ اتان ”جوت“ نالي اخبار جاري ڪيائين. اشاعت جي سلسلي ۾ به هتان جي ”سنڌي ڪرسچين لٽرري سوسائٽي“ جي شاخ ڪيترو ڪم ڪيو . هن مرڪز سنڌ ۾ مذهبي ڇڪتاڻ پيدا ڪرڻ ۾ اهم پارٽ ادا ڪيو. الله جي ڪتاب جي شان ۾ گستاخي ڪندي، هتان جي ئي هڪ سنڌي ڪرستان ڪتاب لکيو، جنهن جي جواب ۾ حڪيم مولوي فتح محمد سيوهاڻيءَ ”فتح محمدي“ ڪتاب لکيو . 1946ع ۾ هتي ڪل 151 ڪئٿولڪس هئا، جن ۾ 128 هندوستاني ۽ 11 سنڌي ڪرستان به هئا.

    نواب شاهه کي 1936ع کان وٺي عيسائيت جي تبليغ جو مرڪز بڻايو ويو. هتي سندن هڪ اسڪول، اسپتال، چرچ، پئرش هائوس، ايگريڪلچرل سوسائٽي فار ڪئٿولڪ هاريز ۽ مارواڙي هائوسنگ سوسائٽي هوندو هئي . هتي هنن ڪيترا ڀيل عيسائي بڻايا. سانگهڙ ۾ وري ديهه بکرو ۾ پنهنجي زرعي ڪالوني ٺاهيائون. 1938ع ۾ پير پاڳاري جي مريدن کين ايترو تنگ ڪيو جو هو تبليغي ڪم ڇڏي هليا ويا . اتر سنڌ ۾ سکر سندن مکيه تبليغي مرڪز رهيو . اتي سندس ٻه اسڪول ۽ هڪ سماجي تنظيم هئي . هتي کين پنجابي ڀنگين ۾ مقبوليت حاصل ٿي .

    (34) Fr. Valens Wienk : “In the land of the Sindhi and Balochi”. Rotti Press Karachi, 1947, P.8.

    (35) هن جماعت جو پهريون اعزازي سيڪريٽري اين. جي . وي هاءِ اسڪول جو تڏهوڪو هيڊ ماستر جيمسٽجي آرديشر هو . هن ادبي جماعت جون هفتيوار گڏجاڻيون هر هڪ اربعا شام تي ٿينديون هيون . سنڌ جا ڪيترا ئي نامور اديب جهڙوڪ : ڏيارام گدو مل ، ڪوڙو مل چندن مل، هيرانند شوقيرام وغيره هن ئي جماعت جي گڏجاڻين ۾ شريڪ ٿيندا هئا . تفصيل لاءِ ڏسو :

    ]ڊاڪٽر در محمد پٺاڻ: ”ڪراچي ضلعي جو سنڌي ٻولي ۽ ادب جي ترقيءَ ۾ حصو“ ، پي .ايڇ. ڊيءَ لاءِ لکيل مقالو، 1989، ص 445.[

    (36) سنڌ جي عيسائين جيڪي غير سنڌي اخبارون يا رسالا جاري ڪيا، اهي هي هئا : (a) ”The Rotti“ نالي ڪوڪانين لاءِ ماهوار اخبار ، جيڪا 1932ع ۾ ڪراچيءَ مان جاري ڪئي وئي. هن اخبار جو پهريون ايڊيٽر ونسينٽ لوبو ( Rev. Vincent Lobo) ٿيو. ان کان پوءِ فادر پيريرا(Fr. Perira) ۽ فادر اي. مونز (Fr. A. Moniz) ان جا ايڊيٽر ٿيا. هيءَ اخبار سنڌ ۽ هند کان سواءِ آفريڪا تائين پڙهي ويندي هئي .

    (b) ”St. Anthony in India“ هي انگريزي ماهوار اخبار 1939ع ۾ ڪراچيءَ مان جاري ٿي . ائنٿوني الميڊيا (Rev. Anthony Almeida) ان جو پهريون ايڊيٽر ٿيو .

    (c) ”Standard“ : هي هفتيوار اخبار اڳتي هلي ماهوار ٿي . جنگ جي زماني ۾ ان کي بند ڪيو ويو ۽ ان کان پوءِ ”The Catholic Chronicle“ نالي پندره روزه اخبار جاري ڪئي وئي .

    (37) پرمانند ميوارام جا وڏا هندن جي منشياڻي آڪھ مان هئا . سندس جنم 1866ع ۾ حيدرآباد ۾ ٿيو. سندس ڏاڏو مور جمل پهريون عامل هو جنهن دين اسلام قبول ڪيو . هن جي عمر جڏهن ننڍي هئي ته سندس والد به مسلمان ٿيو ، جيڪو پوليس کاتي ۾ ملازم هو. پرمانند ابتدائي تعليم مسلمان آخوند وٽان ورتي . ان کان پوءِ انگريزي تعليم حيدرآباد، شڪارپور ۽ ڪراچيءَ جي تعليمي ادارن مان ورتائين . کيس 1884ع ۾ ”ماريپور سالٽ ورڪس“ ۾ ملازمت ملي. انهيءَ سلسلي ۾ سکر ۽ ڏيپلي به وڃڻو پيس. ٽن سالن بعد تعليمي ادارن ۾ نوڪري ڪيائين. “ليکراج ۽ کيمچند اسڪول“ حيدرآباد ۽ ”يونين اڪيڊمي“ حيدرآباد ۾ استاد ٿي رهيو. 1891ع ۾ عيسائي ٿيو ۽ سندس نالو ”فيلڪس“ رکيو ويو . مذهب بدلائڻ سبب کيس ”يونين اڪيڊمي“ ڇڏي، ڪجهه وقت لاءِ ”ڊسٽرڪٽ ڪورٽ“ ، حيدرآباد ۽ پوءِ 1894ع کان 1897ع تائين ”سينٽ پيٽرڪ اسڪول“ ڪراچي ۾ استاد جي حيثيت ۾ ڪم ڪرڻو پيو .

    هن نه رڳو ”جوت“ اخبار جاري ڪئي، پر ”گل ڦل“ ۽ ”دلبهار“ ڪتاب به مرتب ڪيائين . سندس لکيل ۽ ترجمو ڪيل ڪتابن مان ”سنڌي انگريزي لغت “، ”انگريزي سنڌي لغت“ ، ”ڪرست جي پيروي“، ”يوسف مصري“، ”هيري جي منڊي“، ”ڌرم مورتي“، ”آتمڪ امرت“، ”مياڻيءَ جي جنگ بيتن سميت“، ”اپائڻهار جي هستي“، ”هيرو ۽ گلو“، ”لڇڻ وڌيڪ ڪين لڌو“، ”لورڊ جي ناري“، ”سر ڪاپائتي“ ۽ ” سنڌ باد سيلاني“ ڪافي مشهور آهن .

    سندس وفات 29-نومبر 1938ع تي ٿي . ] تفصيل لاءِ ڏسو منهنجو زير ترتيب ڪتاب”ايڊيٽر نامو“[

    (38) فادر ڪوٽواڻي جو جنم 16 آڪٽوبر 1944ع تي ڳوٺ عظمت تعلقي سکر ۾ ٿيو . ابتدائي تعليم ڳوٺ ۾ ۽ انگريزي تعليم ”نيو ماڊل هاءِ اسڪول“ ڪراچي ۽ ”نؤ ود ياله اسڪول“ حيدرآباد ۾ ورتائين. ارڙهن سالن جو هو ته سندس والد لاڏاڻو ڪري ويو .انهيءَ موقعي وارين ”اگني سنسڪار“ ۽ ” گنگا اَشنان“ جهڙين مذهبي رسمن کيس هندو ڌرم کان متنفر ڪري ڇڏيو . پرمانند ميوا رام جي اثر هيٺ 1933ع ۾ عيسائي ٿيو . هي پهريون سنڌي ڪئٿولڪ آهي، جيڪو 1944ع ۾ پادريءَ جي منصب تي رسيو .

    پاڻ 1938ع ۾ ”جوت“ جو ايڊيٽر ٿيو .]حوالو ساڳيو[

    (39) انهن کان سواءِ سنڌ جو هڪ ٻيو سنڌي عيسائي عالم هو (B. Animananda)

    (40) ڪارسن 1913ع ۾ آشريٽن ، نيوزلينڊ ۾ ڄائو . هي صاحب 1940ع ۾ سنڌ ۾ آيو . ڪيترو وقت ”چرچ مشنري پريس“ ۽ ”سنڌ ڪرسچن لٽرري سوسائٽيءَ “ جو سرگرم ڪارڪن ٿي رهيو . هن ”خدا جو ڪٽنب“ ۽ ٻيا ڪتاب لکيا . ] تفصيل لاءِ ڏسو ، ڊاڪٽر در محمد پٺاڻ : ”پرڏيهي عالمن جا خط“ ، هفتيوار ”آزاد“ ، ڪراچي، مؤرخه 3 ڊسمبر ، ص 2[.

    (41) چارلس وليم هسڪل 1905ع ۾ بريڊ فورڊ، انگلينڊ ۾ ڄائو ۽ تعليم نيوزي لينڊ مان ورتائين. هي صاحب 1930ع ۾ ”چرچ مشنري سوسائٽي“ جي ڪارڪن جي حيثيت سان سنڌ ۾ آيو . 1933ع کان وٺي ”سنڌ ڪرسچن لٽرري سوسائٽي“ جو سيڪريٽري ٿيو . ان کان پوءِ ”گرامر اسڪول“ ڪراچيءَ جو پرنسپال ٿيو . 1955ع ۾ نيو زي لينڊ هليو ويو .

    هن ڪرستاني ادب تي ڪيترائي ڪتاب انگريزيءَ مان سنڌيءَ ۾ ترجمو ڪيا . انهيءَ موضوع تي اصلي ڪتاب به لکيائين . هن صاحب سنڌي انگريزيءَ ۾ هڪ گرامر به مرتب ڪيو . ان کان سواءِ ”سنڌي انگريزي لغت “ مرتب ڪرڻ ۾ هڪ سنڌي هندو اديب(؟) جي مدد به ڪيائين . ] تفصيل لاءِ ڏسو ، ڊاڪٽر در محمد پٺاڻ:”پرڏيهي عالمن جاخط“هفتيوار”آزاد“ڪراچي. مؤرخه 19- نومبر 1979، ص 4[

    (41) See: Daily Gazette, Karachi, dt: 7.4.1928, P 9 to 10.

    (42) ڊاڪٽر در محمد پٺاڻ: ”ڪراچي ضلعي جو سنڌي ٻولي ۽ علم ادب جي ترقيءَ ۾ حصو“ ، پي . ايڇ . ڊي ءَ لاءِ مقالو ، 1979، ص . 516 .

    (43) ڊاڪٽر اَرنيسٽ ٽرمپ 3-مارچ 1828ع تي ايلز فيلڊ (Elezfield) جرمنيءَ ۾ ڄائو . سندس والد هڪ غريب هاري هو . هي صاحب 1848ع واري جرمنيءَ جي آزاديءَ جي تحريڪ (Liberal Movement) ۾ شريڪ ٿيو ۽ انهيءَ سلسلي ۾ جيل به ڀوڳڻو پيس . جيل مان آزاد ٿيڻ کان پوءِ برطانيه آيو، جتي کيس ”انڊيا آفيس ”۾ ملازمت ملي وئي ، اتان هيءُ ”چرچ مشن سوسائٽي“ جي سنگ ۾ آيو ۽ آخرڪار پادري بڻجي اچي بمبئي پهتو . هن ڪجهه وقت لاءِ”ٽيومنگن يونيورسٽي ۾ مشرقي زبانن جو ريڊر ۽ اسسٽنٽ پروفيسر ٿيو . 1883ع ڌاري ميونخ (Munich) يونيورسٽي ۾ سامي ٻولين جي تعليم جو پروفيسر ٿيو . سندس وفات 5-اپريل 1885ع تي ٿي .

    ڊاڪٽر ٽرمپ جرمنيءَ کان سواءِ انگريزي، فرانسي، لاطيني، حبشي، سنڌي، عربي، پارسي، پنجابي، پشتو، سنسڪرت ۽ بروهي ٻولين تي به دسترس رکندو هيو . سندس لکيل ڪتابن ۾ ”ڪامن پرائمر بڪ“ (Common Primer Book)، ”شاهه جو رسالو“، ”سنڌي ريڊنگ بڪ ان دي سنسڪرت اينڊ عربڪ ڪرئڪٽرس (Sindhi Reading Book in the Sansikrat and Arabic Characters.) ، ”گروگرنٿ جو انگريزي ترجمو“ ۽ ”سنڌي گرامر“ ذڪر ڪرڻ جي قابل آهن. ]تفصيل لاءِ ڏسو : حبيب الله مولابخش ڀٽو : ”سنڌي ساهت ۽ مشهور مشترقين “ ، شڪارپور، 1973ع ، ص 85-78[.

    (43) هي صاحب سيپٽمبر 1942ع ۾ سنڌ ۾ آيو. ڪراچيءَ کان حيدرآباد، سيوهڻ ۽ سکر کان ٿيندو، پنجاب ويو . ان جو سفر نامو جرمني زبان ۾ ڇپيو . ان جو انگريزي ترجمو ايوانس لائڊ ڪيو ، جيڪو (Travel in India including Sindh and Punjab) جي نالي سان ٻن جلدن ۾ شايع ٿيو . ]تفصيل لاءِ ڏسو : ڊاڪٽر ميمڻ عبدالمجيد سنڌي: ” سنڌ مغربي ليکڪن ۽ سياحن جي نظر ۾ “ ، ٽه ماهي مهراڻ، ڄامشورو3-4/1979، ص 117[ .

    (44) ڪرسٽاف وان شمڊ 1768 ع ۾ فرانڪونيا پرڳڻي جي هڪڙي ننڍڙي ڳوٺ ۾ ڄائو ۽ سنه 1854ع ۾ وفات ڪيائين . هو وڏو پادري هو ۽ ڪجهه وقت سرڪاري اسڪولن جو انسپيڪٽر به ٿي رهيو . هن ٻارن لاءِ گهڻائي ڪتاب لکيا، جن مان ”انجيل جي تاريخ“، ”خدا جي بابت پهرين تعليم“ ۽ ”گلن جي ٽوڪري“ ذڪر ڪرڻ جي قابل آهن .

    (45) يوهان ولف گينگ فان گوئٽي 28 آگسٽ 1749ع تي فرينڪرٽ اون ۾ پيدا ٿيو . ڄمڻ وقت ايترو ته ضعيف هو ، جو سندس مائٽن کي هن ٻار جي بچڻ جي ڪا ئي به اميد ڪا نه هئي، پر ڪنهن ٿي ڄاتو ته اهو ڪمزور ٻار اڳتي هلي ڪهڙا ڪارناما سر انجام ڏيندو . سندس والد بنيادي طور تي ڪاريگر هو ، جو ترقي ڪري وڃي”امپريل ڪائونسل“ جو ميمبر ٿيو هو . هن جي والده وري وڪيلن جي خاندان مان هئي .

    گوئٽي انهن ٽن عظيم انسانن مان سڀ کان پهريون ڄائو، جن اڳتي هلي جرمنيءَ جو نقشو ئي بدلائي ڇڏيو . باقي ٻن شخصيتن ۾ شيلر، 1759ع ۾ ۽ نيپولين ڏهه سال پوءِ پيدا ٿيو . گوئٽي پنهنجي اکين سان ڪيترائي اهم واقعا ڏٺا . هن انهيءَ ”جرمن پارليامينٽ“ کي ختم ٿيندو ڏٺو، جيڪا قرونِ وسطيٰ کان وٺي هن قوم جو مضبوط ادارو ٿي رهي هئي . کيس آمريڪا جي جنگِ آزادي جي مشاهدي ماڻڻ جو به موقعو مليو . فرانس جو انقلاب، نيپولين جو عروج ۽ زوال ۽ آخر ۾ 1830ع وارو پئرس جو انقلاب به ڏٺائين .

    گوئٽي پنهنجي تعليم ليبزگ ۽ اسٽر بيرگ ۾ ورتي . قانون جي سند وٺڻ کان پوءِ ويزلر جي سپريم ڪورٽ ۾نوڪري ڪيائين . 1776ع ۾ ويمر ويو ، جتي پريوي ڪائونسلر ۽ وزير بڻجي ويو . هو هڪ ئي وقت وزير، مصور، سائنسدان ۽ اديب هو . هن جرمنيءَ جي شاعريءَ کي عوامي رنگ ڏنو، هتان جي ناٽڪي دنيا ۾ نئون روح ڦوڪيو ۽ پنهنجي قلم جي قوت سان پنهنجي علم ادب جي تاريخ کي سينگاريو . سندس لکيل ڪتابن جو تعداد چاليهن جي لڳ ڀڳ آهي ، جن مان ”پوئٽري اينڊ ٽرٿ “ (شاعري) ، ”گوز فان برلي شنگين“ (ڊرامو)، ”ميٽ امار فوسس آف پلانٽس“ (سائنس) ۽ ”فائوسٽ“ ذڪر ڪرڻ جي قابل آهن . سندس وفات 1833ع ۾ ٿي . ]تفصيل لاءِ ڏسو : سيد سعيد احمد: ”مشاهيرِ جرمني“ڪراچي، 1970ع ، ص ص 97-105[ .

    (46) رچرڊ ووس: هي صاحب نيو گريپ لڳ پرٽز ۾ 1851ع ڄائو. سندس والد ٻهراڙيءَ جو رهاڪو هو . هن 1870ع وري جنگ ۾ شرڪت ڪئي . جينا ۽ روم ۾ پڙهڻ کان پوءِ علم ادب ڏانهن توجه ڏنائين . ڪجهه وقت لاءِ لائبريرين به ٿي رهيو . سندس لکيل ناٽڪن ۾ ”انفيهلبار“ (Unfehlbar) 1874ع ، ”رگولا برينڊ“ (Ragula Brand) 1884ع ، ”اسڪلڊگ“ (Schuldig ! ) 1892ع ۽ ناولن ۾ ”ولا فالڪونيئري“ (Villa Falconieri) 1896ع ، ”رومسڪز فائيبر“ (Romisches Fiebor) 1902ع ، ”زوي مينسڪين“ (Zwei Menschen) 1911ع ، ”مٽ ونلئب ان هار“ (Mit weinloub in hoar) 1915ع ، ”ڊاءِ سيبنيرين“ (Die sabinerien) 1890ع ، ”سڊليچز بلٽ“ (Sudliches Blut ) 1900ع ۽ سندس شاعريءَ ۾ ”ڊاءِ اسڪريبن گيساميلٽ ون اينم مڊن مئن“ Die Scherben gesammelt Von einem muden mann)) 1847ع ۽ يادگيرين ۾ ”اس اينم فانٽيسٽيڪن ليبن“ (Aus einem Phantastischen Leben) 1920ع وغيره تفصيل لاءِ ڏسو :

    Henry & Mary Garland: “ The Oxford Companion to German literature, Oxford, 1976, P. 906.

    (48) جيڪب، وليم کان وڏو هو. هو 4- جنوري 1755ع تي ڄائو ۽ 78 ورهين جي ڄمار ۾ وفات ڪيائين . وليم 1786ع ۾ ڄائو ۽ جيڪب جي وفات کان چار سال اڳ 1786ع ۾ وفات ڪيائين . هو پاڻ جيتوڻيڪ غريب هئا، ليڪن وطن جي حب جي جذبي سان سرشار هئا . انهيءَ جذبي تحت هنن جرمني جي قديم اتهاس، تاريخ، قانون، موسيقي ۽ اڳوڻي ادب ۾ گهري دلچسپي ورتي ، انهن موضوعن تي ڪتاب لکيائون . قومي شاعريءَ ۾ کين اعليٰ مقام حاصل هو . هنن 1816ع کا وٺي 1818ع واري عرصي دوران جرمن قوم جي قديم رزميه شاعري گڏ ڪري شايع ڪرائي . 1812ع ۾ لوڪ ڪهاڻين جو پهريون جلد ” ڪنڊر انڊهاس مارچن“ نالي سان ڇپرايو . پوءِ 1815ع ۽ 1822ع ۾ انهن ڪهاڻين جا ٻيا جلد به ڪڍيائون . سندس وفات کان پوءِ 1870ع ۾ جيڪب جي وڏي پُٽ هرمئن، سندس اڍائي سو ڪهاڻيون گڏي شايع ڪرايون . انهيءَ جلد مان پنجاهه ڪهاڻيون پوءِ انگريزيءَ ۾ ”Fair Tales Grims“ جي نالي سان شايع ٿيون. گرم خاندان جي هنن فردن جي انهيءَ ڪاوش مان 19 ڪهاڻيون چونڊي ، خانصاب مريد علي سنڌيءَ ۾ ترجمو ڪيون . اهي ڪهاڻيون پهريون ”گل ڦل“ سنڌي رسالي ۾ شايع ٿيون. جن کي پوءِ ”گرم جون آکاڻيون“ نالي ڪتاب جي صورت ڏني وئي . ]ڏسو : ناشر طرفان به ٻه لفظ ڪتاب”گرم جون آکاڻيون“ سنڌي ادبي بورڊ، ص .5[ .

    ضميمو نمبر 1

    (1) سنڌ ڪرسچن سوسائٽيءَ طرفان شايع ڪرايل ڪن ڪتابن جو وچور: ”سانجهيءَجي دعا ۽ لٽانيا ۽ ڪي زبور“ (1916)، ”انجيل“

    (1923)،”متي رسول جي معرف پاڪ انجيل “(1930)،”مسيحي مسافرجو احوال“(1933)،”هڪڙي جاپانيءَ جو قصو“(1934)،”سچو سڄڻ“(1934)، ڪگاوا جا آتمڪ آزمودا“ (1936)، ”دلپسند زندگي“ (1936)، ”معرفت جو راز“ (1939)، ”مسيح جي حقيقت“ (1940)، ”شروعاتي مٺا ميوا “(1943)،”اڳڪٿين جيتڪميل“(1943) ، ”خدا جو خاندان “ (1944) ، جئسنگهه بهادر“(1945)، ”ڪنهنپهڻ کي هٽايو (1945)، ”ناتال“ (1946)، ”پرتما جي بادشاهت ۽ ان جا قائدا “ (1946) ”موت کان پوءِڇا ٿيندو؟ “ (1946)، ”هڪڙو عجيب خواب“ (1946)، ”ڪاشيءَ جي ٻن تيرٿ واسين جو قصو “ (1947)، ”دنيا جي اميد“ (1947)، ”افضل راز“ (1947)، ”خدا جي هستي“ (1947)، ”دعائن جو گلدستو “ (1947)، ”هڪڙو عجيب ڪرڪيٽئر“ (1947)، ”جهاد جو سوجهرو“ (1947)، ”هڪڙو عجيب مڪاشفو “ (1947)، ”پتا جو پيار“ (1947)، ”مقدس لوقا جي معرفت پاڪ انجيل“(1947)”رڻ پٽ جي مسافري“ )1947( هدايت نامو“ (1947)، ”پولس هڪڙو غلام“ (سال ؟)، ”پنڊتا راما ٻائيءَ جو قصو“ (1947) ”معصوم شفيع جي سوانح عمري“ (سال ؟)، ”سلطان ۽ سلطانه“ (سال ؟)، ”نئون عهد نامو“ (سال ؟)، ”خدا جو پدرانه سلوڪ“(سال ؟)،”مختصرمقدس بائبل“(سال ؟)، ”صليب جو نشان“ (سال ؟)، ”پولس بهادر“ (سال ؟)، ”عبدالله“ (سال ؟)، ”هڪڙو عجيب پيچرو“ (سال ؟)، ”سوانح عمري“ (سال ؟) .

    ضميمو نمبر – 2

    (2) مسيحي ادب جون صنفون

    سنڌي ٻوليءَ ۾ شايع ٿيل ”سنڌ ڪرسچن لٽرري سوسائٽي“ جي ڪتابن تي نظر ڦيرائجي ٿي ته اهي اسان کي مختلف صنفن ۾ ورهايل معلوم ٿين ٿا . سنڌيءَ ۾ مسيحي ادب نثر توڙي نظم تي مشتمل آهي . صنف جي لحاظ کان اهو مضمون، ڊرامي ، افساني ، قصي ۽ شاعريءَ تي مبني آهي .

    جيئن : افساني جا ڪتاب : ”جئسنگهه بهادر“، ”هڪڙو عجيب ڪرڪيٽئر“ وغيره .

    ڊرامي جا ڪتاب : ”ناتال“

    قصي جا ڪتاب : ”پنڊتا راما ٻائيءَ جو قصو“، ”جاپاني قيديءَ جو قصو“ وغيره .

    مضمون جا ڪتاب : ”دلپسند زندگي“، ”سانجهيءَ جي دعا“، ”معرفت جو راز“، ۽” مسيح جي حقيقت“ وغيره .

    شاعريءَ جا ڪتاب: ”معصوم شفيع جي سوانح عمري“ .

    ضميمو نمبر – 3

    (3) 1947ع ۾ سنڌ اندر عيسائين جا ادارا ۽ انهن جو تعداد

    ادارا تعداد

    1 . پئرشسز ۽ ريزيڊنس 13

    2. فريئريز 1

    3. ڪنوينٽس 9

    4. هاءِ اسڪول 6

    5. مڊل اسڪول 2

    6. پرائمري اسڪول 10

    7. اسپتالون 1

    8. ويم گهر 2

    9. يتيم خانا 3

    10. پريسون 1

    ( هي مقالو ٽه ماهي مهراڻ نمبر 1981- 4 ۽ 1981 1-2 ۾ ڇپيو)

    4- اپريل، 1980ع بروز سومر سنڌ گريجوئيٽس ائسوسيئشن ، گوئٽي انسٽيٽيوٽ جي سهڪار سان آنجهاني ڊاڪٽر ارنيسٽ ٽرمپ جو ڏينهن ملهايو. نامور پرڏيهي آنجهاني اديب ۽ عالم جي هن ورسي جي صدارت جڳ مشهور سنڌي سپوت جناب جي الانا ڪئي . سندن فصيح ۽ معلوماتي صدارتي تقرير کان اڳ ترتيبوار منير چانڊئي ، عنايت بلوچ ۽ راقم مقالا پڙهيا .مون ڊاڪٽر ٽرمپ جي اوٽ وٺي ۽ خود ڊاڪٽر ٽرمپ کي خيال ۾ رکندي هڪ اهم موضوع کي هٿ ۾ کڻڻ جي ڪوشش ڪئي . منهنجي خيال ۾ اهو موضوع بنهه نئون ۽ الڳ آهي، جنهن تي هن کان اڳ سنڌي زبان ۾ اٽي ۾ لوڻ برابر لکيو ويو آهي .

    مجلسن ۽ مذاڪرن، ورسين ۽ ڪانفرنسن جي ، موقعن تي مقالي نويسن کي پنهنجي محنت کان وڌيڪ حاضرين جي موڊ کي به ذهن ۾ رکڻو پوي ٿو. اسان جي روايتن مطابق جيئن مقالي نويسن کي موقعي کان اڳ مقالي لکڻ لاءِ مناسب وقت يا مهلت نه ڏني ويندي آهي ، تيئن موقعي تي وري کيس تفصيل ۾ وڃڻ جي به اجازت نه ڏني ويندي آهي . مون انهن مجبورين کي ذهن ۾ رکي پنهنجو مقالو تيار ڪيو آهي .

    منهنجو مقالو ٽن حصن ۾ ورهايل آهي . پهرين حصي ۾ سڌو سنئون موضوع کي هٿ ۾ کنيو ويو ( جو هيءَ قسط- 1، طور شايع ٿي رهيو آهي ) ۽ جو ئي رڳو ڊاڪٽر ٽرمپ جي ورسيءَ جي موقعي تي پڙهيو ويو . ٻيو حصو ”حوالن ۽ وضاحتن “ تي ٻڌل آهي . حقيقت ۾ هن ئي حصي جون وضاحتون منهنجي نيت کان سواءِ تاريخ جي ڪن ڍڪيل ورقن تان پردو هٽائن ٿيون . انهيءَ ڪري وضاحتن کي ذهن م رکڻ کان سواءِ هن مقالي مان ڪوبه لاڀ پرائي نه ٿو سگهي . مقالي جو ٽيون حصو ”ضميمن“ تي مشتمل آهي ، ۽ اهي ضميما هن موضوع تي اضافي معلومات ڏين ٿا .

    مقالو جيتوڻيڪ هن موضوع تي حرف آخر جي حيثيت نه ٿو رکي، ان هوندي به هن ڏس ۾ بنيادي معلومات ضرور پهچائي ٿو . موضوع کي مڪمل ڪرڻ لاءِ هنن پهلوئن تي اڃا وڌيڪ لکي سگهجي ٿو :

    (1) سنڌ ۾ آيل مسيحي مبلغن جي سوانح، (2) سنڌ ۾ مسيحي مرڪزن جو تفصيلي احوال، (3) سنڌ ۾ مسيحي ادارن جو تفصيلي احوال ، (4) سنڌ ي غير مبلغ عيسائين جو احوال ، (5) سنڌ جي مکيه ديولن جو ذڪر ، (6) مسيحي ادب ۽ تحريڪ جو اسان جي علم ادب تي فڪري اثر ، (7) سنڌي ٻولي ۽ علم ادب جو مسيحي تبليغ تي فڪري اثر .

    بهرحال چند ڏينهن جي محنت هڪ بنيادي خاڪي جي صورت ۾ پڙهندڙن اڳيان حاضر آهي .- د . م . پ)

     

     

  • 6.سکر بيراج جا سنڌ جي عام جيوت تي اثر

    سکر بيراج جا سنڌ جي عام جيوت تي اثر

     

     

    سياڻن سچ چيو آهي ته تهذيبون پاڻيءَ جي ڀر ۾ جنم وٺنديون آهن. انسان جڏهن ۽ جتي به جهوپڙا اڏيا ،تڏهن کان ئي سندس تهذيب جو آغاز ٿيو. اها چوڻي بنهه سنڌ تي به ٺهڪي اچي ٿي. اسان جا ڪيترائي تاريخي دؤر ۽ تاريخي واقعا سنڌو نديءَ سان لاڳاپيل آهن.اسان جا انيڪ شهر، گادي جا شهر ۽ تجارت جا مرڪز هن ڪنڌيءَ تي آباد ٿيا. پوءِ به هي مئي متو مهراڻ اسان جي مقدر جو ستارو آهي ۽ جيوت جو سهارو آهي. جيئن نيل نديءَ کان سواءِ مصر جو ملڪ ڪا معنيٰ نه ٿو رکي، تئين سنڌو نديءَ کان سواءِ سنڌ جو تصور ئي نه ٿو ڪري سگهجي.

    جديد آبپاشيءَ جي نظام ،خاص ڪري سکر بئراج جي تعمير کان اڳ سنڌ جي زراعت ۽ معشيت سنڌو نديءَ جي رحم ڪرم تي ٻڌل هئي، جيڪا پنهنجي مرضيءَ جي مطابق، ڪنهن جهل پل کان سواءِ 500ميلن جو وهڪرو وهائيندي ۽ ڦرائيندي رهندي هئي. پر سکر بئراج جي تعمير نه رڳو هن دهشت ڀرئي درياهه کي انساني قبضي ۾ آڻي ڇڏيو، پر دنيا جي عظيم ترين آبپاشيءَ نظام کي به جنم ڏنو. سکر بئراج جي تعير سنڌ جي زرعي ترقيءَ ۾، جو انقلاب آندو آهي. انهيءَ جو مثال ئي نه ٿو ملي. هن بئراج کان اڳ سنڌ ۾ خريف جو فصل ته پوکي سگهبو هو، پر ربيع جوفصل گهڻي ڀاڱي بوسي ٿيندو هو. سکر بئراج جي تعمير ڄڻ ته ربيع جي فصل کي بوسي ٿيڻ کان بچائي ڇڏيو.

    بئراج ۽ ان جي ستن ڪينالن جي تڪميل کان پوءِ ڪيتري زمين آباديءَ لائق ٿي، ڪيتري زمين آبادي هيٺ آئي ۽ ڪيتري زرعي ترقي ٿي؟ آئون هتي انهن سوالن جا جوب ڏيڻ بدران سنڌ جي عام جيوت تي پيل سکر بئراج جي ڪن اثرن جي نشاندهي ڪرڻ چاهيان ٿو.

    سياسي اثر : جيئن سنڌو جڏهن موج ۽ مستيءَ ۾ ايندو آهي ۽ ان جون ڪنڌيون ۽ ڪنارا ته ڇا وستيون ۽ واهڻ به سندس اثر کان بچي نه سگهندا آهن. تيئن ۽ بلڪل تهڙي ئي نموني هن اسان جي سياست کي متاثر ڪيو آهي. بئراج جي تعمير کان اڳ ۽ ان کان پوءِ اڄوڪي دؤر تائين انهن سياسي اثرن جي ڀلي ڀت نشاندهي ڪرائي سگهجي ٿي.

    انگريزن جي راڄ دوران سنڌ ۾ جيڪي به سياسي جماعتون قائم ٿيون، انهن مان ”سنڌ زميندار ائنڊ جاگيردار ايسوسيئشن“ هڪ فعال جماعت طور سنڌ جي امير طبقي جي ڪافي وقت تائين خدمت ڪئي. پر جڏهن سکر بئراج جي تعمير حقيقت جو روپ وٺڻ لڳي، تڏهن اها منظم ۽ متحد جماعت ”اپر سنڌ زميندار ائسوسيئشن“ ۽ ”لوئر سنڌ جاگيردار ائينڊ زميندار ائسوسيئشن“ جي نالن ۾ ، ٻن ڌڙن ۾ ورهائجي وئي. زميندارن جون اهي ٻئي جماعتون بئراج جي تعمير جي آغاز تائين هڪ ٻئي جي حريف طور ڪم ڪيو.

    ”اپر سنڌ زميندار ائسوسيئشن“ جي انهيءَ عرصي دوران، اها ڪوشش رهي ته بئراج جي تعمير بنا دير ٿيڻ گهرجي، ۽ لوئر سنڌ وارا وڏيرا وري ان ڪوشش ۾ هوندا هئا ته بئراج جي تعيمر نه ٿيڻ گهرجي. ڇو ته اپر سنڌ وارا ماڻهو کين ئي قربانيءَ جو ٻڪرو بڻائي اقتصادي طور وڌيڪ آسودا ٿي ويندا.

    زميندارن جي انهيءَ اختلافن تنهن وقت جي سياسي حالتن ۾ فرنگي سرڪار کي وڏي کان وڏي سياسي اخلاقي امداد پهچائي. جو جڏهن ”خلافت ڪاميٽي“ ۽ ”ڪانگريس ڪاميٽي“ ”عدم تعاون“ جي تحريڪ هلائي ته اپر سنڌ ۽ لوئر سنڌ جي زميندارن سرڪار کي راضي ڪرڻ لاءِ ”امن سڀائن“ قائم ڪرڻ جي چٽا ڀيٽي شروع ڪري ڏني. ليڪن جيئن چيو ويندو آهي ته : ”اُڻي اها جا ڪورئي جا من ۾“ سو سندن وفادارين جتائڻ يا ڏيکارڻ جو حڪومت تي ته اثر ڪونه پيو، ويتر متاثر اهي پاڻ ٿيا. ٿيو ايئن جو پاڻ انهيءَ عوام اڳيان ڏٺا ٿي پيا، جيڪي انگريزن کي ملڪ مان نيڪالي ڏيڻ لاءِ عمل جي ميدان ۾ اچي چڪا هئا.

    اهو فطري عمل آهي ته ٻن ڌرين جي اختلاف سبب وچان ٽين پارٽي وجود ۾ ايندي آهي. سو سنڌ جي سياسي تاريخ ۾ به ايئن ٿيو. آڪٽوبر0 192ع ۾ سنڌ ۾ ”سنڌ ليگ آف پروگريس“ نالي هڪ جماعت وجود ۾ آئي. جنهن سنڌ جي ترقيءَ جي نالي ۾ سکر بئراج جي تعمير جي حمايت ڪئي ۽ انهيءَ کي حقيقت جو روپ وٺرائڻ لاءِ عملي قدم کنيا. بئراج جي تعمير جي مسئلي نه رڳو هڪ جماعت کي ٻن ڌڙن ۾ تقسيم ڪيو ۽ هڪ نئين جماعت کي جنم ڏنو، پر سنڌ جي ممبئيءَ کان علحدگيءَ واري تحريڪ کي به متاثر ڪيو. هن تحريڪ کان باخبر ماڻهن کي خبر آهي ته سنڌ جي ڪن هندن سنڌ جي ممبئي کان علحدگي واري تحريڪ جي مخالفت مذهبي ۽ سياسي بنيادن کان وڌيڪ اقتصادي سببن ڪري ڪئي هئي. ڪي هندو جيڪي ڪنهن نه ڪنهن طريقي سان مضبوط زميندار بڻجي چڪا هئا، تن کي اهو احساس ٿي چڪو هو ته سکر بئراج جي تعمير کان پوءِ سنڌ ۾ زرعي انقلاب ايندو ۽ زمين جي زرخيزي جڏهن سنڌ جي مسلمانن کي پاڻ ڏانهن متوجهه ڪري ڇڏيندي ته سنڌ جا مسلمان پنهنجي مرضيءَ مطابق سنڌ اسيمبليءَ کي پنهنجي مفادن خاطر استعمال ڪندا، جنهن جي نتيجي ۾ نه رڳو هندن کي زرعي آباديءَ لائق زمينون نه ملي سگهنديون، پر کين اهو به خطرو آهي ته اڳ ۾ قبضي هيٺ آندل زمينون به سندن هٿن مان نڪري وينديون. انهيءَ احساس کان مجبور ٿي ڪن هندن سنڌ جي ممبئيءَ کان علحدگيءَ واري تحريڪ جي مخالفت ڪئي. ليڪن تاريخ ڪنهن جي احساسن ۽ خدشن ڏسڻ کان سواءِ پنهنجو فيصلو صادر ڪري ڇڏيو ۽ سنڌ الڳ ٿي وئي.

    سکر بئراج جي وجود هاري ۽ زميندار جي حيثيت ۽ لاڳاپن کي به متاثر ڪيو. اهي حالتون وري سنڌ جي سياست تي به اثر انداز ٿيون. جنهن جي نتيجي ۾، بئراج جي تڪميل کان پورا ٻه سال اڳ ”هاري پارٽي“ قائم ٿي.ان کان پوءِ سنڌ ۾ جيڪي به سياسي پارٽيون جڙيون تن پنهنجي پنهنجي منشور ۾ زراعت، زميندار، زمين ۽ هاري جي حقن جهڙن مسئلن کي جوڳي جاءِ ڏني. اهي پارٽيون جڏهن اسيمبلي جي ايوان تائين پهتيون ، ته ات به سکر بئراج سڌيءَ ۽ اڻ سڌيءَ طرح سياست خواهه حڪومت تي اثر انداز ٿيندو رهيو.

    ان ۾ ڪو به شڪ نه آهي ته سنڌ جي علحدگي کان پوءِ سنڌي مسلمانن جو مٿئيون طبقو ڪنهن حد تائين پنهنجو سياسي تسلط قائم ڪري چڪو هو. ليڪن گڏيل هندوستان ۾ پوءِ به هندن کي پنهنجي هم مذهب اڳواڻن جو ن همدرديون حاصل هيون. ان ڪري مسلمان زميندارن، زر، زور ۽ زمين متعلق پنهنجي مرضي مطابق فيصلي ڪرڻ جي طاقت حاصل ڪرڻ لاءِ پاڪستان جي قيام جي تحريڪ کي زور وٺرايو. کين يقين هو ته پاڪستان ٺهن کان پوءِ هو بنهه آزاديءَ سان پنهنجي معيشيت جا ملڪ پاڻ ٿي سگهندا. ان ڪري چئي سگهجي ٿو ته سکر بئراج ڪنهن حد تائين پاڪستان جي تحريڪ تي به اثر انداز ٿيو.

    مذهبي اثر:

    خلافت تحريڪ جي آغاز سان گڏ مذهب ۽ سياست جو هڪ ٻئي سان ميلاپ ٿيو. ان کان پوءِ ئي مذهبي واقعا سياسي روپ وٺڻ لڳا ۽ سياست وري مذهب جي سهاري سان اڳتي وڍڻ لڳي. بئراج ۽ ان جي ڪئنالن جي تعمير سنڌ ۾ مذهبي جوش پروان چاڙهيو ۽ اهو مذهبي جوش اڳتي هلي سياست لاءِ ڪم آيو.

    واهن جي کوٽائي دوران روهڙي، سکر ۽ ڳڙهي ياسين تعلقن جي هڪ هڪ مسجد کوٽائي جي ضد ۾ ٿي آئي. اپر سنڌ جي مسلمانن مولانا تاج محمود امروٽيءَ جي اڳواڻيءَ ۾ انهن مسجدن کي بچائڻ لاءِ ”تحريڪ حفاظت مساجد“ جو آغاز ڪيو هو. هن تحريڪ کي پوءِ سڄي سنڌ جي مسلمانن هٿي ڏني. تحريڪ ايترو ته زور ورتو جو وقت جي گورنر کي وضاحتي پريس نوٽ جاري ڪرڻا پيا، ليڪن سنڌ جي مسلمانن سرڪاري وضاحتن کي بي وزن قرار ڏئي، پنهنجي تحريڪ کي جاري رکيو. سنڌ جي مختلف هنڌن تي گڏجاڻيون ڪيون ويون ۽ اخبارن خواهه رسالن جا خاص نمبر ڪڍيا ويا. جن ۾ نه رڳو مسجدن کي بچائڻ جا جتن ڪيا ويا، بلڪ وقت جي گوري حڪومت تي به ڇوهه ڇنڊيا ويا. آخر ڪار مسلمانن کي هن تحريڪ ۾ ڪاميابي حاصل ٿي ۽ سنڌ جي عوام اهو ثابت ڪيو ته ننڍي کنڊ ۾ هو ٻين ماڻهن جي ڀيٽ ۾ مذهبي جائين ۽ عبادتگاهن جي چڱي ريت حفاظت ڪري سگهن ٿا.

    مسجدن بچائڻ جو هي واقعو نج مذهبي نوعيت جو هو، پر اهو اڳتي هلي مثال بڻيو ۽ سياست لاءِ ڪم آيو. هن ئي مثال کي اڳيان رکي سنڌ ۾ مسلم ليگ 1929ع ۾ سکر جي مسجد منزل گاهه جي مسئلي کي هٿ ۾ کنيو هو. شهيد الله بخش سومري جي وزارت ڊاهڻ ۾ ڪامياب وئي هئي. ان ڪري چئي سگهجي ٿو ته بئراج جي تعمير ۽ واهن جي کوٽائي سنڌي مسلمانن ۾ مسجدن بچائڻ جي مسئلي تي نئون جوش ڏنو ۽ اهو مثال اڳتي هلي سياست ۾ تبديل ٿي ويو.

    سماجي اثر:

    سکر بئراج جي تعمير سنڌ جي عوام جي زندگيءَ جي سمورن پهلوئن تي اثر انداز ٿي آهي، بئراج جي تعمير ۽ واهن جي کوٽائيءَ کان اڳ سنڌو ندي ڪنهن جهل پل کان سواءِ شهرن جا شهر ۽ آبادين جون آبديون تباهه ڪري ڇڏيندي هئي. نه رڳو ايترو پر ٻوڏ کان پوءِ جڏهن پاڻي لهڻ لڳندو هو تڏهن مليريا، ڪالرا ۽ ٻيون وچڙندڙ بيماريون ڦهلجڻ لڳنديون هيون. گذريل زماني ۾ اڄڪلهه جهڙي طبي سهولتن نه هجڻ ڪري انهن آفتن جي لپيٽ ۾ آيل ماڻهن جي حالت رحم جوڳي هوندي هئي.

    مئڪڊونلڊ 1875ع ۾ انهيءَ جو نقشو جنهن طرح چٽيو آهي، ان مان ان زماني جي حالتن جو اندازو چڱيءَ طرح لڳائي سگهجي ٿو. سندس چوڻ مطابق :”جڏهن درياهه سڪي ويندو آهي ۽ سيلاب هٽندو اهي، تڏهن هڪ عجيب قياس جوڳي حالت پيدا ٿي پوندي آهي. گهر گهر جا ماڻهو بي چاڪ ۽ بيمار، گهٽين ۾، ڳوٺن ۾، ۽ شهرن ۾ تپن ۽ بيمارين جا ماريل انسان، منهن پيلا، چپ سڪل، ۽ اڇا اڇا، جسم ڏٻرا ۽ ڏڪندڙ- مطلب ته ائين محسوس ٿيندو آهي، ڄڻ ته مڙدا ريڙهيون پائن. سال به سال اها حالت ٿيندي آهي ۽ ڀريا ٻه مهينا سڄو ملڪ انهيءَ نحوست ۽ آفت ۾ گهريل هوندو آهي.“

    اها هئي بئراج جي تعمير ۽ واهن جي کوٽائي کان اڳ جي حالت. ليڪن ان کان پوءِ سنڌوءَ جي مستي ۾ وڏي ڪمي واقع ٿي آهي. انهيءَ جي ستن ڪئنالن ذريعي لڳ ڀڳ 45763 ڪيوسڪ يا 457630گيلن پاڻي في سيڪنڊ جي رفتار سان ورهائجي وڃي ٿو. جنهن ڪري گذريل زماني جيان شديد قسمن جي ٻوڏن اچڻ جا انديشا گهٽجي ويا آهن. نتيجو هيءُ نڪتو آهي ته بئراج جي تعمير کان پوءِ سنڌو درياهه نه ته وڏي پئماني تي انساني آبادي ٻوڙي آهي ۽ نه وري هي ملڪ ڪنهن وبا جو شڪار بڻيو آهي. ان ڪري چئي سگهجي ٿو ته سکر بئراج جي تعمير اسان جي تهذيب، تمدن ۽ معاشري کي ڪنهن حد تائين استحڪام ڏنو آهي.

    ان ۾ ڪو به شڪ نه آهي ته منهنجي ڀيٽ ۾ هڪ معاشيات جو ماهر انگ اکر پيش ڪري بئراج جي تعمير کان پوءِ واري اقتصادي ۽ معاشي خوشحاليءَ جي تصوير سهڻي نموني چٽي سگهي ٿو. ان ڪري آئون هتي الڳ زاويو ۽ الڳ ذريعو ڪم آڻيان ٿو. منهنجو ذريعو آهي لوڪ ادب. اهو ادب جيڪو عوام جو هوندو آهي، ۽ عوام لاءِ هوندو آهي، جنهن جي مطالعي ڪرڻ مان معلوم ٿئي ٿو ته عوام جي نظر ۾ سکربئراج سندس جيوت تي ڪهڙا ڪهڙ اثر ڇڏيا آهن.

    سکر بئراج جي تعمير سنڌي ٻولي ۽ ادب کي به ماثر ڪيو آهي. اسان جي ڪيترن اديبن ۽ شاعرن انهيءَ واقعي ۽ ان جي اثرن تي تفصيل سان لکيو آهي، سندن تخليقون تصوير جو اهو رخ پيش ڪن ٿيون، جيڪو حقيقت تي ٻڌل آهي.هنن بئراج جي جن اثرن کي جيئن ڏٺو، ۽ محسوس ڪيو آهي، تيئن ئي ان کي چئي ڏنو آهي. هنن جتي بئراج جي تعمير جي تعريف ڪئي آهي ۽ عام زندگيءَ تي پيل ان جي اثرن جي نشاندهي ڪئي آهي، اتي انهيءَ جي آندل خراب تبديلين تي تنقيد به ڪئي آهي.

    شاعر خانو پهنور سکر بئراج جي تعمير جي تعريف ڪندي ملڪي حالت تي روشني هينئن ٿو وجهي:

    اڀرو سڀرو آسودو، اڄ ڍائو منجهه ڍون،

    جن کي جتي جڙي هئي ڪا نه ڪا، سي ڀڻا منجهه بوٽن،

    جن کي منگهو، مني ملي ڪانه ڪا، سي گهوڙن تي گهمن،

    جن کي ڪپڙو مليو ڪو نه ڪو، سي پٽ ٿا پهرن،

    جن ڏيو ڏٺو ڪين ڪو، اتي بجليون ٿيون ڀڙڪن،

    مثال

    جن کي تري نه ملي تيل جي، سي مرڪيو مشڪ مکين،

    جيڪي پنيو پئي پُرندا هئا، سي پنهنجي پچائين،

    جن کي رٻ ملي هئي روڀن سان، سي خشڪا ٿا کائين،

    جن کي رکي رسي هئي ڪانه ڪا، سي پلاءُ تي پرچن،

    جن کي تنگي هئي طباخ جي، سي ڍاڪن مرن ڍون،

    جن پئي ٿڏا جهليا ٿوم لاءِ، اتي ڪڪڙ پيا ڪسن،

    جن کي ٻٽڪو ڪونه ٻيڙي ملي، اتي سيل سگريٽ سڙن،

    جن کي ڪوڙو ڇلو ڪو نه مليو، اهي سڀئي منجهه سونن،

    جن ڏندڻ ڏٺو ڪو نه ڪو، کنيون سوپاريون سڀن،

    جن کي ٽپ نه ٽاري ملي، ان تي آ ڇانو ڇٽن،

    جن عمر نه عيش اکين ڏٺو، وٽ ريهه به رڪا ٽن،

    فونا هارمونا، هئا موسٽ ، سائيڪلن،

    سکر بئراج آئي سڀ سکيا ٿيا، ڪريو ٽنڊ ٽلن،

    ماڻهن جا مون حال ٻڌا، ته اهڙا حال هئن،

    پاڻيءَ آئي ”پنهور“ چئي، ٿي بهاري برن،

    عالم آ سودو ٿيو، ڪئي موج ماڻهن،

    رب جڏهن آ راضي ٿيو، تڏهن مليو مسڪينن،

    پوءِ اهڙي طاقت ٻي ناهي ڪن، ٿا ساراهيون سبحان کي.

    ان ۾ ڪو به شڪ نه آهي ته سکر بئراج جي تعمير ماڻهن جو مقدر بدلائي ڇڏيو. ليڪن اهي ڀاڳ ڀريا انسان ٿورا هئا، ڇو ته پهرين ڏهن سالن ۾ نيون زمينون ”هارپ گرانٽ“ مطابق هارين کي ملي سگهيون، ليڪن بعد ۾ اهي دروازا غريب هارين لاءِ بند ٿي ويا. ۽ پوءِ “ڀريا مٽ پيا ڀرجن“ جي مصداق زميندارن کي ئي ڏيڻ ۾ آئي.

    جڏهن دولت هڪ هنڌ گڏجڻ لڳندي آهي، ۽ ان جو وهڪرو بند ٿي ويندو آهي، تڏهن اُها ڪيترين ئي براين کي جنم ڏيندي آهي. بنهه ائين جيئن رت وهڻ ڇڏي بيهي رهندو آهي ته ڦٽن کي جنم ڏيندو آهي، سو جڏهن بئراج خوشحالي آندي ته ڪيترا ماڻهو انهيءَ جو ڍؤ جهلي نه سگهيا، جنهن ڪري ڪيترين گندين رسمن جنم ورتو. جيئن جيئن بئراج جو پاڻي واٽرن ۽ واهن ذريعي ڏورانهن هنڌن تي پهچندو ويو، تيئن تيئن ماڻهن جي رهڻي ڪهڻي ۽ مزاج ۾ ڦيرو ايندو ويو. ماڻهن جي ٻولي به بدلجندي ويئي. ووڻن ۽ ڦٽين جي ڪمائي ڀاءُ کي ڀاءُ جو دشمن بنائي ڇڏيو. عزيز مائٽ هڪ ٻئي کان جدا ٿي ويا. عام جهيڙن جهڳڙن ۽ زمينداري ظلمن ۾ اضافو ٿيڻ لڳو…… .

    مڙسن ڏاڙهيون مڇون ڪوڙائي ڇڏيون. ٻيڙي ۽ چرس جي عادت عام ٿيڻ لڳي. وڏيرا ۽ زميندار پنهنجي ڪمائي عيش ۾ وڃائي مقروض ٿيڻ لڳا.

    پوءِ پانڌي آريسر جهڙي شاعر کي چوڻو پيو ته :

    وهيا واٽر ناليون ناليون،

    ماڻهن مٽايون چاليون چاليون،

    ڪن ڳجهيون ٿا ڳالهيون ڳالهيون،

    وسري ويون سس ساليون ساليون،

    کيسا خالي وچ بازار……….

    ماڻهو مٽيا ۽ مٽي ٻولي ٻولي،

    ٺلهي ياراڻي لوڀ لولي لولي،

    ريت رسم تن رولي رولي،

    چڻنگ ٻري منجهه چولي چولي،

    ڇني سڀ ٿيا ڌارون ڌار…..

    ظلم زمينداري زوران زور،

    ابتي اٽل سان توران تور،

    چورت چغلي چوران چور،

    سر تي پاڻي ٻوڙان ٻوڙ،

    ڪرٽ ڪهاڙا هٿ ڪمدار…..

    هاري جو ته اڳ ئي حال ڪونه هو پر زميندار پنهنجو پاڻ کي حال مان بي حال ڪيو. باقي جا ڪمي رهيل هئي، اها شاعر حاجي روشن علي شاهه ڪي چوڻ مطابق هينئن پوري ٿي:

    ڍلون سڀ ڊگهيون ٿيون، آهي تاءُ تکو تپيدارن ،

    آيا آفيسر ملڪ ۾، ڪاهه، ٻڌي ڪامورن،

    انجنيئر، ايسٽيا، ٻيا چيف ٿا چون،

    ڪينال ڪتاب هٿن ۾، ڏاڍي آڪڙ آبدارن،

    سروير بندن تي سدائين، رشوت تي رڙهن،

    داروغا درن تي، وهريا سي وتن،

    مقدمن بيلدارن جو، آهي شور مٿي شاخن………

    اهي هئا ڪي عوامي شاعر جن پنهنجي ڍنگ ۽ رنگ سان بئراج جي اثرن جي نشاندهي ڪئي. اوهان جي خدمت ۾ پيش ڪيل هن مختصر خاڪي مان اهو اندازو لڳائي سگهجي ٿو ته سکر بئراج جي تعمير ۽ ان جي واهن جي کوٽائي عام جيوت جي مڙني پهلوئن تي اثر ڇڏيا آهن، جيڪي وقت گذرڻ سان گڏ وڌيڪ پڪا ۽ پختا ٿي ويندا.

     

     

  • 5. اسان جي دور جون ڪي علمي ۽ ادبيجماعتون

    اسان جي دور جون ڪي علمي ۽ ادبي جماعتون

     

     

    سنڌي ٻولي ۽ علم ادب جي واڌاري ۾ علمي ، ادبي ۽ ثقافتي جماعتن اهم رول پئي ادا ڪيو آهي ، اهي جماعتون هم خيال فردن کي گڏيل پليٽ فارم مهيا ڪنديون رهيون آهن ، جنهن جي نتيجي ۾ اسان جي عالمن ، اديبن ، شاعرن ۽ ٻين قلم ڌڻين پنهنجي صلاحيتن ۽ لياقتن کي گڏيل قوت جي روپ ۾ سنڌي ٻولي ۽ علم ادب جي مفاد خاطر پئي ڪم آندو آهي .

    علمي ، ادبي ۽ ثقافتي جماعتون انگريزن جي دؤر ۾ قائم ٿيڻ شروع ٿيون . ”ميڪس ڊينسو هال لٽرري سوسائٽي “ سنڌ ۾ قائم ٿيل پهرين ادبي سوسائٽي آهي ، جيڪا 1885ع جي آگسٽ ڌاران قائم ٿي . پادري بمبرج ان جو پهريون صدر ۽ جيمسٽي آرديشر ان جو پهريون سيڪريٽري ٿيو . سنڌي ٻولي جا ڪيترا ناميارا عالم ، اديب ۽ شاعر هن جماعت جي گڏجاڻين ۾ شرڪت ڪندا هئا . انهن مان ڏيارام گدومل ، ڪوڙيمل چندن مل ۽ هيرانند شوقيرام جا نالا ذڪر ڪرڻ لائق آهن . سوسائٽيءَ جون هر هڪ اربع تي شام جو ساڍي ڇهين وڳي ڊينسو هال ۾ گڏجاڻيون ٿينديون هيون .

    سنڌ ۾ ادبي سوسائٽين جو قيام آل انڊيا ڪانگريس ڪاميٽي جي ٺهڻ يا ائين کڻي چئجي ته سنڌ مدرسته الاسلام قائم ٿيڻ کان به اڳي ٿيو . هڪ صديءَ جي ان عرصي ۾ سنڌ ۾ هزار کان مٿي علمي ، ادبي ۽ ثقافتي جماعتون قائم ٿيون .

    انهن جماعتن ۽ ادارن جو وچور مون تيار ڪري انسٽيٽيوٽ آف سنڌالاجيءَ ۾ رکيو آهي ته هر هڪ جماعت ، اداري يا تنظيم تي تفصيل سان تحقيقي ڪم ڪري پنهنجي تاريخ جي وڃايل ورقن کي محفوظ ڪري سگهجي .

    1885ع کان وٺي اڄوڪي ڏينهن تائين ڪيتريون جماعتون جڙيون ۽ ختم ٿي ويون . پر ايڪڙ ٻيڪڙ کان سواءِ ڪن جا نالا به اسان کي ياد نه ٿا اچن . ڪنهن کي پڪ ايندي ته اسان جي دور جي ”سنڌ گريجوئيٽس ائسوسيئشن “ کان اڳ 1912ع ۾” سنڌ گريجوئيٽس ائسوسيئشن“ شڪارپور ۾ قائم ٿي هئي ! تاريخ ته هر دؤر ۽ هر موڙ تي پنهنجو سينو کولي بيهندي آهي ، پر ڪي ڪي ماڻهو ڀاڳ ڀريا انهيءَ سيني جي خوشبو ماڻيندا آهن . هن هيٺ آءٌ پنهنجي دؤر جي ڪن چند جماعتن هن دؤر ۾ به سنڌ جي آئيندي جي تاريخ ”ڏات ڌڻين جي رٿا“ جي آواز سان اسان کي سڏي رهي جو مختصر تعارف پيش ڪريان ٿو . جنهن مان اندازو لڳائي سگهجي ٿو ته اسان اجتماعي طور تي ٻولي ۽ علم ادب جي ڪيئن ۽ ڪيتري خدمت ڪرڻ جا هيراڪ آهيون .

    1. اداره روح ادب (سنڌ) :

    هي ادارو مرحوم مخدوم محمد زمان صاحب طالب الموليٰ جي سرپرستيءَ ۾ قائم ٿيو . مرحوم سرشار عقيلي ، اخر هالائي ، عارف الموليٰ ۽ مرحوم محمد خان ”غني“ هن جماعت جا مکيه عهديدار مقرر ڪيا ويا .

    ”اداره روح ادب“ پنهنجي دؤر جي هڪ ادبي تحريڪ جو روپ ورتو ۽ ان جي حلقي ۾ سنڌ جي ڪنڊ ڪڙڇ جا شاعر ۽ اديب شامل ٿيا . اداري جو صدر دفتر هالا ۾ هو ۽ ان جون شاخون سنڌ جي مختلف شهرن ۽ ڳوٺن ۾ به قائم ٿيون . هن اداري سنڌي ٻولي ۽ علم ادب جي اوسر ، تبليع ۽ اشاعت لاءِ قابل تعريف ڪم ڪيو آهي .

    2. الخالق ادبي ادارو (هالا) :

    هي ادارو غلام رسول ”غلام“ جي سرپرستيءَ ۾ قائم ٿيو ۽ محسن حسن ”ساز“ ، عثمان سنگراسي ، محمد حسين ”آزاد“ ۽ ”انور“ هالائي ان جي قيام خواهه ڪارڪردگيءَ ۾ اهم حصو ورتو . هن اداري پنهنجين ادبي سرگرمين کان سواءِ پنهنجي ميمبرن ۾ تعليم جي اهميت ۽ عظمت جي احساس ڏيارڻ جي به ڪوشش ڪئي .

    3. انجمن آفتاب ادب (دادو) :

    هيءَ ادبي انجمن دادو جي استاد شاعر حافظ محمد احسن چنه ۽ رئيس ضياءُ الدين ”ضياء“ جي ڪاوشن جو نتيجو هئي . انجمن اڻڳڻين ادبي نشستن ۽ مشاعرن جو اهتمام ڪيو . حافظ ”احسن“ هن انجمن جو روح روان ٿي رهيو .

    4. انجمن علم و ادب (هالا) :

    هالا جي هيءَ علمي ۽ ادبي جماعت محمد اسماعيل عرساڻيءَ جي ڪوششن سان قائم ٿي . انور هالائي سيڪريٽريءَ جي حيثيت سان سالن جا سال هن جماعت جي خدمت ڪئي . هن انجمن ڪيترو وقت سنڌي ٻولي ۽ علم ادب جا گهڙا ڀريا .

    5. انجمن علم و ادب (ڳوٺ صوفي فقير) :

    هيءَ انجمن ”معمور“ يوسفاڻيءَ جي علم دوستيءَ جو نتيجو هئي . انجمن ڪيترو وقت ڳوٺ صوفي فقير جي علمي ۽ ادبي ماحول کي روان دوان رکيو .

    6. انجمن فروغ ادب (هالا) :

    هيءَ انجمن هالا جي علم دوست ۽ ادب پرور اديبن ۽ شاعرن جي ڪوششن جو نتيجو هئي . ڊاڪٽر سليمان شيخ ، عبدالقادر ابڙو ، عبدالرحمان قريشي ، يوسف ابڙو ۽ الطاف شيخ هن انجمن جا مکيه ڪارڪن ٿي رهيا آهن . انجمن طرفان ڪيتريون ئي گڏجاڻيون ٿيون . ان کان سواءِ انجمن اشاعتي پروگرام ذريعي ٻوليءَ جي فروغ لاءِ به تعريف جوڳو ڪم ڪيو .

    7. بزم ادب (سکر) :

    شروعاتي ڏهاڙن ۾ سکر ۾ پرائمري استادن جي تربيت جو ڪاليج هوندو هو . ان کان پوءِ ئي اتر سنڌ ۾ ٻين هنڌن تي اهڙا ڪاليج قائم ٿيا . سکر ڪاليج ۾ استادن ۽ شاگردن جي تعاون سان ”بزم ادب“ نالي جماعت قائم ٿي ، جنهن طرفان ادبي گڏجاڻيون ۽ مشاعرا منعقد ٿيا .

    8. بزم ادب ( شهدادڪوٽ) :

    هي بزم گل حسن گوپانگ ۽ سندس شاعر ساٿين جي ڪوششن جو نتيجو هئي . بزم طرفان ڪجهه مشاعرا به سڏرايا ويا .

    9. بزم ادب (لاڙڪاڻو) :

    هي بزم گل حسن گوپانگ ۽ سندس ساٿين جي تعاون سان قائم ٿي . هن بزم ڪيترن ئي پرائمري استادن کي شعر و شاعريءَ ڏانهن راغب ڪيو .

    10. بزم ادب (ميرپور ساڪرو) :

    هيءَ بزم پيرل پياسي ۽ سندس شاعر ساٿين جي ڪاوشن جو نتيجو هئي . بزم طرفان اڪثر ڪري مقامي نوعيت سان مشاعرا ٿيندا هئا ، جن ۾ تر جي سيکڙاٽ شاعرن کي فني تربيت مهيا ڪري ڏني .

    11. بزم ادب (خيرپور ناٿن شاهه ) :

    هي بزم خيرپور ناٿن شاهه جي ادبي شيدائين طرفان قائم ڪئي وئي ، جنهن طرفان مقامي نوعيت جا مشاعرا به منعقد به ٿيا . حڪيم محمد صادق بزم جي قيام ۽ ڪارڪردگيءَ ۾ اهم رول ادا ڪيو .

    12. بزم اصغر ( ڪراچي) :

    هيءَ بزم سنڌ جي نامياري شاعر محمد جمن هالي پنهنجي پُٽ جي نالي پٺيان قائم ڪئي . بزم طرفان ڪيترائي مشاعرا منعقد ڪرايا ويا . جن ۾ ڪراچيءَ کان سواءِ اندرونِ سنڌ جي شاعرن پڻ شرڪت ڪئي .

    13. بزم بلبل (ميهڙ) :

    هيءَ بزم سنڌ جي نامياري شاعر مرحوم شمس الدين بلبل جي نالي ، سندس ياد ۾ قائم ڪئي وئي ، جنهن جو صدر مرحوم بلبل جو فرزند رئيس ضياء الدين ”ضياء“ هوندو هو . بزم طرفان ڪيترائي مشاعرا سڏرايا ويا .

    14. بزم حڪيم (ڪراچي) :

    هيءَ بزم محترم عبدالرحمان ”نسيم“ ۽ سندس ساٿي شاعرن جي تعاون سان قائم ٿي . بزم جو نالو سنڌ جي نامياري شاعر ، اديب ، صحافي ۽ عالم حڪيم فتح محمد سيوهاڻيءَ جي نالي پٺيان رکيو ويو هو . هن بزم طرفان ڪيترائي مشاعرا سڏرايا ويا ۽ ڪراچيءَ جي ماحول کي ادبي رنگ ڏنو ويو .

    15. بزم صابر (نوان جتوئي) :

    هيءَ بزم نوان جتوئي جي شاعر جمال الدين ”مومن“ جي ڪوششن سان قائم ٿي . بزم ڪيترائي مقامي نوعيت جا مشاعرا منعقد ڪرايا ۽ ڪيتري عرصي تائين ڳوٺ جي ادبي ماحول کي معطر رکيو .

    16. بزم طالب (خيرپور ناٿن شاهه) :

    هيءَ بزم خيرپور ناٿن شاهه جي اديبن ۽ شاعرن جي ڪوششن سان قائم ٿي . هن بزم طرفان ”درسِ ادب“ نالي هڪ شعبو قائم ڪيو ويو ، جنهن ذريعي شاعريءَ جو شوق رکندڙ نوجوان طبقي کي سکيا ڏيڻ جو بندوبست ڪيو ويو . هن بزم جي قيام ۽ ڪارڪردگيءَ ۾ ”افضل“ مصرپوري ، ”آثم“ ناٿن شاهي ، ۽ محسن ڪڪڙائي ، ”وفا“ ناٿن شاهي ، راز ناٿن شاهي ، وغيره اهم ڪردار ادا ڪيو .

    17. بزم طالب الموليٰ (سنڌ) :

    هيءَ بزم سنڌ جي نامياري شاعر ۽ روحاني اڳواڻ حضرت مخدوم محمد زمان جي سرپرستيءَ ۾ 1954ع ۾ قائم ٿي . بزم پنهنجي دؤر جي هڪ ادبي تحريڪ بڻجي اڀري ، جنهن جون سنڌ جي مکيه ڳوٺن ۽ شهرن ۾ شاخون قائم ٿيون . بزم سنڌ ۾ شاعريءَ جي شمع کي سالن تائين روشن ڪري رکيو ۽ ڪيتريون ئي ڪانفرنسون منعقد ڪرايون . هن وقت به هيءَ بزم فعال ادبي جماعتن مان هڪ آهي . بزم جون شاخون پنهنجي علمي ، ادبي ۽ ثقافتي خدمت وارين سرگرمين ۾ مصروفِ عمل آهن . هن بزم جي شاخن پنهنجي سرگرمين ۽ خدمتن جو رڪارڊ انسٽيٽيوٽ آف سنڌ الاجي ۾ محفوظ ڪرايو آهي .

    18. بزم راشدي (خيرپور ناٿن شاهه ) :

    هي بزم حڪيم محمد صادق جي ڪاوشن ۽ سندس ساٿين جي تعاون سان قائم ٿي . بزم خيرپور ناٿن شاهه جي ادبي ماحول ۾ اڃا به وڌيڪ رنگ ڀرڻ جي تعريف جوڳي ڪوشش ڪئي ۽ شاعريءَ جي خدمت ڪئي .

    19. بزم رفيق (هالا) :

    هيءَ ادبي جماعت منصور ويراڳيءَ جي ڪوشش سان هالا ۾ قائم ٿي ، جنهن جو سيڪريٽري غلام ابڙو هو . هن جماعت ورهاڱي کان پوءِ واري ٻڏتر واري ادبي ماحول کي گرمائي رکيو .

    20. بزم سچل (لاڙڪاڻو) :

    شاعر هفت زبان حضرت سچل سرمست جي فڪر ۽ پيغام کي عام ڪرڻ ۽ سندس ياد کي تازي رکڻ لاءِ هي بزم لاڙڪاڻي ۾ قائم ٿي . مرحوم عبدالله ’اثر‘ ، ”محسن“ لاڙڪاڻوي ۽ لقمان حڪيم وغيره جهڙن شاعرن بزم جي جوت کي ڪافي عرصي تائين جلائي رکيو ۽ شاعريءَ جي متوالن نوجوانن کي پنهنجي صلاحيتن کي اجاگر ڪرڻ جو موقعو فراهم ڪيو .

    21 . بزم سرشار (ڪراچي) :

    مرحوم الله بخش ”سرشار“ عقيلي ڪراچيءَ ۾ رهڻ واري عرصي دوران اتان جي دل تي علمي ۽ ادبي خدمت ڪئي ۽ ڪيترن نوجوانن کي علم ادب جي دنيا سان مانوس ڪرايو . سندس وفات کان پوءِ ڪراچي واسين سندس ياد ۽ علمي خدمتن کي تازي رکڻ لاءِ هي بزم ٺاهي ، جنهن طرفان وقت به وقت مشاعرا ٿيندا رهيا . صوفي دوست محمد ”ساجد“ سرشاري هن بزم جي قيام ۽ ڪارڪردگيءَ ۾ اهم حصو ورتو .

    22 . بزم سروري (ڳوٺ صوفي فقير) :

    سروري درٻار جي ادبي تحريڪ جي نتيجي ۾ جيڪي سنڌ جي مختلف ڳوٺن ۾ بزمون ۽ انجمنون قائم ٿيون ، هي ”بزم سروري“ به انهن مان هڪ هئي . يوسفاڻي هن بزم جي قيام ۽ ڪارڪردگيءَ ۾ اهم حصو ورتو .

    23 . بزم سروريه (هالا) :

    هيءَ بزم پروفيسر محبوب علي چنه جي ڪوشش سان قائم ٿي . ”محبوب“ سروري جماعت جو پهريون جنرل سيڪريٽري بڻيو . هن بزم ڪيترائي مشاعرا منعقد ڪرايا . ادبي خواهه علمي مباحثه ڪرايا . ان کان سواءِ ڪيترا ڊراما به هن بزم اسٽيج ڪرايا .

    24 . بزم خليل ( حيدرآباد ) :

    هيءَ بزم مرحوم ڊاڪٽر محمد ابراهيم ”خليل“ جي دم سان آباد هئي ۽ 1948ع ڌاري قائم ٿي . هن بزم حيدرآباد جي نون خواه پراڻن شاعرن کي پنهنجي جوت جلائڻ ۽ صلاحيتن کي اجاگر ڪرڻ جو موقعو فراهم ڪيو . مرحوم عبدالله ”خواب“ ۽ بلاول پرديسي هن بزم جي سرگرم ڪارڪنن جي حيثيت سان خدمت ڪئي .

    25. بزم فردوس (هالا) :

    هيءَ بزم مرحوم طالب الموليٰ جي سرپرستيءَ ۾ هالا ۾ قائم ٿي . هن بزم ڪيتري عرصي تائين هالا جي ادبي ماحول کي معطر ڪري رکيو .

    26. بزم گلستان (هالا) :هيءَ بزم منصور ويراڳيءَ جي ڪاوشن سان قائم ٿي . هن جماعت ڪيتري وقت تائين نئين نسل کي ادبي تربيت مهيا ڪئي ۽ نوجوانن ۾ علم دوستيءَ جو جذبو جاڳايو .

    27 . بزم لطيف (ڳيريلو) :

    سنڌ جي سدا حيات شاعر لاکيڻي لطيف جي نالي تي هيءَ بزم ”ناطق“ ڳيريلائيءَ پنهنجي ڳوٺ ۾ قائم ڪئي . هن بزم ڪجهه عرصي تائين تر جي ماحول ۾ ادبي رنگ پيدا ڪيو ۽ مقامي نوعيت جا مشاعرا منعقد ڪرايا .

    28 . بزم مخلص (ڪنڌ ڪوٽ) :

    هيءَ بزم ڪنڌ ڪوٽ جي شاعرن ۽ اديبن قائم ڪئي . بزم جي نالي مان ئي ظاهر آهي ته اها سنڌ جي ظرافت جي بادشاهه نامياري شاعر محمد هاشم ”مخلص“ جي نالي سان منسوب هئي . هن بزم ڳچ عرصي تائين سنڌي ٻولي ۽ علم ادب جي خدمت ڪئي .

    29 . بزم مولائي شيدائي (محمد پور اوڍو) :

    اتر سنڌ جي بي لوث ۽ مگر نامياري اسڪالر مرحوم مولائي شيدائيءَ جي ياد کي تازي رکڻ لاءِ هيءَ بزم محمد پور اوڍي ۾ قائم ڪئي وئي آهي . بزم طرفان وقت به وقت مشاعرا منعقد ٿيندا رهيا .

    30 . بزم ناز (خيرپور ميرس) :

    خيرپور ميرس جي نالي وٺڻ سان مرحوم ڊاڪٽر عطامحمد ”حامي“ جو تصور خودبخود اکين اڳيان تري اچي ٿو . مرحوم سنڌ جي ڪنڊ ڪڙڇ ۾ رهندڙ سيکڙاٽ شاعرن جي فن کي جلا بخشي ۽ کين ناميارن شاعرن جي صف ۾ آڻي بيهاريو . مرحوم جيتوڻيڪ پاڻ پنهنجي وجود ۾ هڪ مڪمل انجمن هو ، پر پوءِ هن پنهنجي ساٿين جي تعاون سان خيرپور ۾ ”بزم ناز“ به قائم ڪئي . خادم رفيقي انهيءَ ڏس ۾ سندس ڀروسي جهڙو ساٿي بڻيو رهيو . هن بزم طرفان ڪيترن ئي مشاعرن جو انعقاد ٿيو .

    31. پاڪستان رائيٽرس گلڊ (سنڌ شاخ) :

    هيءَ گلڊ 1959ع ۾ قائم ٿي . جنهن جو قيام ۽ ڪارڪردگيءَ ۾ سنڌي اديبن ۽ شاعرن به سرگرميءَ سان حصو ورتو . اهڙن ڏات ڌڻين مان شيخ اياز ، مرحوم گرامي ، رشيد ڀٽي ، محمد ابراهيم جويي ، علي محمد شيخ ۽ نياز همايونيءَ جا نالا ذڪر لائق آهن . هن گلڊ سنڌيءَ ۾ شايع ٿيل معياري ادب جي همٿ افزائي ڪئي ۽ سرڪار کان مستحق اديبن کي وظيفي وٺي ڏيڻ ۾ خدمتون سرانجام ڏنيون .

    32 . جميعت الشعراءِ (سنڌ) :

    هي شاعرن جي جماعت ورهاڱي کان اڳ جي ادبي جماعتن مان هڪ آهي . جنهن جو 1946ع ۾ باقائدي پايو وڌو ويو . هن جماعت سنڌ جي مختلف شهرن ۾ ادبي ڪانفرنسن جو انعقاد ڪرائي علم ادب ۽ عروضي شاعريءَ کي عام ڪيو .

    33 . راءِ چند اڪيڊمي (حيدرآباد) :

    اڪيڊمي ٿر جي نامياري استاد ، اديب ، ۽ ليکڪ سرڳواسي رائچند جي ياد کي تازي رکڻ ۽ سندن خدمتن کي اجاگر ڪرڻ لاءِ قائم ٿي. اڪيڊميءَ جي قيام ۾ سرڳواسي رائچند جي فرزند نفيس احمد شيخ جو وڏو عمل دخل آهي .

    34. سچل سرڪل (حيدرآباد ) :

    سنڌ جي نامياري سرمست شاعر حضرت سچل سرمست جي فڪر ۽ پيغام کي عام ڪرڻ لاءِ هيءَ سرڪل معتقدن طرفان حيدرآباد ۾ جوڙي وئي . سردار بهادر شيخ محمد بخش صدر ، آغا غلام نبي ، آغا عبدالنبي ، شيخ عبدالعزيز قنڌاري سيڪريٽري ۽ مولانا گرامي ان جو پروپيگنڊا سيڪريٽري مقرر ٿيا .

    هن سرڪل هفتيوار گڏجاڻين جو اهتمام ڪيو . گڏجاڻين ۾ سچل سائين ۽ سندس فڪر تي بحث ڪيو ويندو هو.

    35 . سنڌ رائيٽرس گلڊ (حيدرآباد) :

    هي گلڊ بزرگ شاعر نياز همايونيءَ جي ڪاوشن سان حيدرآباد ۾ قائم ٿي . گلڊ کي رجسٽر به ڪرايو ويو .

    36 . سنڌ سڀيتا سنگت (ڪراچي) :

    هيءَ ادبي جماعت ”هلالِ پاڪستان“ جي اڳوڻي ايڊيٽر سراج الحق جي ڪوششن سان قائم ٿي . سنگت طرفان سنڌ سينٽر ۾ ادبي گڏجاڻيون ٿينديون هيون جن ۾ قمر شهباز ، انور پيرزادو ،

    در محمد پٺاڻ ۽ ٻيا اديب ۽ شاعر شرڪت ڪندا هئا .

    37. سنڌ سگهڙ سنگت (لاڙڪاڻو) :

    ڊاڪٽر در محمد پٺاڻ جي سرپرستيءَ ۾ 1975ع ۾ قائم ٿي . جنهن جو ن شاخون سنڌ جي مختلف ضلعن جهڙوڪ : شڪارپور ، دادو ، سکر ، خيرپور ۽ بدين به قائم ٿيون .

    سگهڙ سنگت سنڌ جي سگهڙن کي پهريون دفعو منظم ڪرڻ جي ڪوشش ڪئي ۽ اهي مختلف هندن تي هفتيوار خواهه ماهوار گڏجاڻيون ڪرڻ لڳا . هن جماعت سگهڙن جي فن ۽ فڪر کي محفوظ ڪرڻ ۽ شايع ڪرڻ ڪوشش به ڪئي آهي . سنگت شڪارپوري اديبن جي تعاون سان سنڌ سگهڙ ڪانفرنس به سڏائي .

    38 . سنڌ گريجوئيٽس ائسوسيئشن (سنڌ) :

    سنڌ جي هن سماجي ، علمي ۽ ثقافتي جماعت جنهن نموني سان وطن واسين جي خدمت جي فضا قائم ڪئي سا ڪنهن کان به ڳجهي ڪانهي ، ليڪن ستت ئي جماعت کي نظر لڳي وئي۽ سرڪاري عذاب ۽ عتاب سهڻو پيس . هن جماعت وڏي پئماني تي لاکيڻي لطيف ۽ سچل سرمست تي سيمينار سڏرايا ۽ سنڌ جي ناميارن شخصيتن جا ڏينهن ملهايا . جماعت سنڌي ٻوليءَ ۽ علم ادب جي اشاعت ، اوسر ۽ تبليغ لاءِ تعريف جوڳي نموني ۾ پاڻ پتوڙيو . ليڪن پاڪستان ۽ سنڌ سرڪار طرفان پنهنجي ملازمن کي هن سماجي جماعت کان پري رکڻ واري عمل هن جماعت جي ڪارڪردگيءَ کي بري طرح متاثر ڪري رکيو آهي . 39 . سنڌ ڪلچرل اينڊ ايجوڪيشن ويلفيئر سوسائٽي (ڪراچي) :

    هيءَ سوسائٽي ڪاڪا صديق ۽ سندس ساٿين جي تعاون سان قائم ٿي ، جنهن طرفان ڪجهه عرصي تائين ڪراچيءَ جي علمي ، ادبي ۽ ثقافتي ماحول ۾ گرم جوشيءَ جي فضا پيدا ڪرڻ جي ڪوشش ڪئي وئي . سوسائٽي ليڪچر به منعقد ڪرايا ۽ ٻه ٽي ادبي نوعيت جا جلسا به سڏرايا .

    40 . سنڌي ادبي محفل (باڊهه) :

    هيءَ ادبي محفل غلام رسول ”راز“ ۽ گل حسن ”بيڪس“ جي ڪوشش سان قائم ٿي . هن محفل باڊهه جي شاعراڻي ماحول کي ڪنهن عرصي تائين قائم ۽ دائم رکيو .

    41. سنڌي ادبي سنگت (سنڌ) :

    هيءَ سنگت ورهاڱي کان اڳ جي ترقي پسند ادب واري تحريڪ جي نشاني آهي . سنگت سڀ کان پهريون 1927ع ۾ سوڀي گيانچنداڻي ، ڪيرت ٻاٻاڻي ، گوبند مالهي ، ۽ ٻين سندن ساٿين جي ڪوششن سان قائم ٿي . ليڪن ستت ئي پوءِ غير مسلم اديبن جي لاڏاڻي سبب ان جي ڪارڪردگي متاثر ٿي . 1956ع ۾ وري انهيءَ کي نئين سر منظم ڪيو ويو .

    ”سنڌي ادبي سنگت“ هڪ مؤثر تحريڪ ۽ تنظيم جو نالو آهي، جنهن جو ن شاخون سنڌ جي ڳوٺن ۽ شهرن تائين ڦهليل آهن ، هن سنگت سنڌيءَ کي آئين ۾ سرڪاري زبان طور تسليم ڪرائڻ واري تحريڪ ۾ بي مثال ڪارناما سرانجام ڏنا . سنگت جي شاخن جون هفتيوار گڏجاڻيون سنڌ ۾ علمي ، ادبي ۽ ثقافتي سرگرمين کي قائم ۽ دائم رکنديون اچن ٿيون . سنگت نئين نسل لاءِ هڪ تربيت گاه جي حيثيت رکي ٿي .

    42 . سنڌي ادبي سوسائٽي (سکر) :

    هيءَ سوسائٽي اسلاميه ڪاليج سکر جي سنڌي شعبي جي استادن ۽ شاگردن جي ڪوشش سان قائم ٿي . سوسائٽي شيخ راز ، ڊاڪٽر شريف ۽ ڊاڪٽر عبدالمجيد ميمڻ جي ڪوششن سان ڪيترن شاگردن لاءِ ادبي ماحول پيدا ڪيو ، جنهن جي نتيجي ۾ ڪيترائي اديب پيدا ٿيا . هن سوسائٽي هڪ اڌ ادبي ڪانفرنس به سڏائي .

    43. سنڌي ادبي سوسائٽي (شڪارپور ) :

    هيءَ ادبي سوسائٽي شڪارپوري اديبن ۽ شاعرن جي ڪوششن سان قائم ٿي . صوفي جهامنداس ۽ مرحوم حبيب الله ڀٽي هن سوسائٽيءَ جي قيام ۽ ڪارڪردگيءَ ۾ اهم حصو ورتو . سوسائٽي ڪيترن ئي ادبي نشستن جو اهتمام ڪيو ۽ نون اديبن ۽ شاعرن کي ادبي ماحول پيدا ڪر ڏنو .

    44 . سنڌي ادبي سوسائٽي (ڪراچي ) :

    هيءَ سوسائٽي سنڌ جي نامور محقق ۽ عالم ڊاڪٽر

    داؤد پوٽي جي ذاتي شوق سان 1949ع ۾ قائم ٿي . هن سوسائٽيءَ جو مکيه مقصد قديم ۽ عظيم ادب جي اشاعت هو . ڊاڪٽر مرحوم جي وفات کان پوءِ سيد ميران محمد شاهه هن سوسائٽيءَ جو چيئرمين ۽ ڊاڪٽر غلام حسين جعفري ان جو سيڪريٽري مقرر ٿيو . هن سوسائٽيءَ سنڌيءَ ۾ مکيه نادر ۽ اهم ڪتاب شايع ڪرايا . 1965ع ۾ هن ئي سوسائٽيءَ طرفان ”اديون“ رسالي جو اجراءُ ٿيو .

    45 . سنڌي سڌار سوسائٽي (ڪڪڙ) :

    سنڌي ٻوليءَ ۽ علم ادب جي واڌاري لاءِ هي جماعت احمد خان ”آصف“ ۽ سندس علمي و ادبي دوستن جي ساٿ سان ڪڪڙ ۾ قائم ٿي . سوسائٽي طرفان ڪيتريون ئي ادبي گڏجاڻيو سڏرايون ويون .

    46. سنڌي رائيٽرس گلڊ (ڪراچي ) :

    ڪراچيءَ جي اديبن علي نواز وفائيءَ جي تحرڪ سان ”سنڌي رائيٽرس گلڊ“ قائم ڪئي . جنهن جي قيام ۾ تاج بلوچ ۽ يوسف شاهين اهم حصو ورتو . ان کان ڪجهه عرصو پوءِ ڊاڪٽر در محمد پٺاڻ جي صدارت ۾ ساڳئي ئي نالي سان ادبي جماعت جڙي . جنهن ۾ بدر الدين اڄڻ ، مظهر الدين سومري ۽ منير چانڊئي وغيره به ڊاڪٽر پٺاڻ جو ساٿ ڏنو . هن گلڊ ڪراچيءَ جي گوئٽي انسٽيٽيوٽ ۾ ليڪچر ۽ ورڪشاپ منعقد ڪرايا ۽ سنڌ جي ادبي تاريخ ۾ پهريون دفعو سگهڙ ڪانفرنس به ڪراچيءَ ۾ سڏرائي .

    ستت ئي پوءِ محترم نياز همايونيءَ حيدرآباد ۾ ”سنڌ رائيٽرس گلڊ“ قائم ڪئي . ۽ اخبارن ۾ اشتهار ڏئي ۽ خطن وسيلي ”سنڌي رائيٽرس گلڊ“ جي وجود تي ناراضگيءَ جو اظهار ڪيو . بزرگ اديب جي خواهش جو احترام ڪندي ڊاڪٽر پٺاڻ ”سنڌي رائيٽرس گلڊ“ کي ختم ڪري ڇڏيو .

    47. سنڌي سرڪل (سکر) :

    سنڌي سرڪل 1952ع ۾ شيخ مبارڪ اياز جي صدارت ۾ قائم ڪئي وئي . سرڪل جي سرگرم ڪارڪنن مان شيخ راز ۽ آفاق صديقي وغيره جا نالا ذڪر لائق آهن. هن سرڪل جي سهاري مرحوم شيخ راز جي جاءِ تي سنڌي خواه اڙدوءَ ۾ ادبي نشتون ٿيڻ لڳيون . سرڪل طرفان هڪ ادبي ڪانفرنس به ٿي ، جنهن ۾ڪراچيءَ ، حيدرآباد ، اندرنِ سنڌ ۽ لاهور ۽ ملتان کان ڪيترن اديبن شرڪت ڪئي . بعد ۾ سرڪل ساليانه مشاعرا به ڪرايا.

    48. سنڌي ليکڪن جي يادگار ڪاميٽي (شڪارپور) :

    هيءَ ادبي جماعت شڪارپوري اديبن ۽ شاعرن جهڙوڪ ڊاڪٽر عبدالخالق ”راز“ ، خليل مورياڻي ، غلام رسول ميمڻ ، نقش ناياب منگي ، پروفيسر غلام حسين ڀٽي ‏، نعمت الله ڀٽي ، انور هڪڙي ، بدرالدين اڄڻ ۽ گر ڏني مل ”گرل“ ۽ ٻين دوستن جي ڪوششن سان قائم ٿي. هن ڪاميٽي شامون ملهايون ۽ ”سنڌ سگهڙ سنگت“ جي تعاون سان شڪارپور ۾ ”سنڌ سگهڙ ڪانفرنس“ منعقد ڪرائي وئي .

    49. سنياسي ادبي سنگت (هالا) :

    هيءَ سنگت منصور ويراڳيءَ جي ڪوششن سان قائم ٿي ۽ عبدالقادر ”منور“ ، علي محمد ”ناز“ ، ۽ عبدالله ”بيوس“ هن جماعت جي ڪارڪردگيءَ ۾ اهم حصو ورتو . هن سنگت نه رڳو ٻوليءَ ۽ ادب جي اوسر ۽ تبليغ جو ڪم ڪيو ليڪن اشاعت جي سلسلي ۾ به اهم ڪردار ادا ڪيو .

    50.شاهه عبداللطيف ڪلچرل سوسائٽي (ڪراچي):

    هيءَ سوسائٽي سنڌ جي وڏ گهراڻي جي هڪ ڌن ڌڻي سيد غلام مصطفيٰ شاهه جي ڪوششن جو نتيجو آهي . هن سوسائٽيءَ پاران ڪڏهن ڪڏهن وڏي پئماني تي ڪانفرنسون ۽ مشاعرا ٿيا . هن سوسائٽيءَ پاران 1981ع ۾ هڪ شاندار ساهتيه ڪانفرنس ٿي ، جنهن ۾ مولانا غلام مصطفيٰ قاسمي ، ڊاڪٽر غلام علي الانا ، ڊاڪٽر در محمد پٺاڻ ، دولت ميهتاڻي ۽ محمد ابراهيم جوئي وغيره سندس سهڪار ڪيو . 1982ع جي آغاز ۾ وري هن سوسائٽيءَ پاران ڪراچيءَ ۾ ئي ”عورت ڪانفرنس“ ٿي ، جيڪا پڻ ڪامياب وئي . مارچ 1987ع ۾ هن سوسائٽيءَ پاران هڪ وڌيڪ ڪانفرنس ٿي.

    51 . شيخ عبدالمجيد سنڌي اڪيڊمي (ڪراچي ) :

    هيءَ اڪيڊمي سنڌ جي نامياري بي لوث تحريڪ آزاديءَ جي اڳواڻ مرحوم شيخ عبدالمجيد سنڌيءَ جي حياتيءَ ۾ ڊاڪٽر

    در محمد پٺاڻ جي صدارت ۾ قائم ٿي . هن اڪيڊميءَ جو روح روان خان محمد پنهور ئي رهيو آهي . هن اڪيڊميءَ سنڌ جي مشهور شخصيت جي ڪارنامن کي تازي رکڻ لاءِ ڪيترائي سيمينار منعقد ڪرايا آهن ۽ ان کان سواءِ اشاعتي ڪم به ڪيا آهن .

    52. لطيف ادبي ائسوسيئشن (ڪراچي ) :

    هي جماعت عبدالڪريم سعدي ، ڪاڪا صديق ، آزاد جتوئي ۽ سندس دوستن جي لطيف دوستيءَ جو نتيجو هئي . ائسوسيئشن ڪراچيءَ ۾ ڪجهه جلسا به منعقد ڪرايا .

    53. لطيف اڪيڊمي (سکر) :

    هيءَ اڪيڊمي مرحوم عبدالرزاق ”راز“ ۽ سندس ساٿين جي ڪوششن سان قائم ٿي . هن اڪيڊميءَ سکر ۽ شڪارپور جي اديبن ۽ شاعرن کي ادبي ماحول مهيا ڪري ڏنو .

    54 . مجلس احباب (نوان جتوئي ) :

    هيءَ ادبي جماعت نوان جتوئيءَ جي ناميارن شاعرن جي ڪوشش سان قائم ٿي . مجلس مقامي نوعيت جا مشاعرا منعقد ڪرايا . محترم نجيف جتوئي هن مجلس جي قيام ۽ ڪارڪردگيءَ ۾ اهم حصو ورتو .

    55 . محفل احسن ادب (دادو) :

     

    هيءَ محفل دادوءَ جي علم دوست اديبن ۽ شاعرن جي ڪوشش سان قائم ٿي . محترم ”محسن“ ڪڪڙائي ڪيترو وقت محفل جو جنرل سيڪريٽري ٿي رهيو . هن محفل ڪيترو عرصو دادو جي ادبي ماحول کي معطر ڪري رکيو ۽ نون شاعرن کي پنهنجي ڏات جي جوت جلائڻ جو موقعو ڏنو .

  • 4. انگريزي دور جي سياست

    انگريزي دور جي سياست – هڪ جهلڪ

     

    تعارف :

    انگريزن جي راڄ واري عرصي جي سياسي تاريخ کي پنجن مکيه دؤرن ۾ ورهائي سگهجي ٿو . پهرين دؤر کي ”بيزاريءَ جو دؤر“ ، ٻئي دؤر کي ”بيداريءَ جو دؤر“ ، ٽئين دؤر کي ”هنگامي دؤر“ چوٿين دؤرکي”ڇڪتاڻ جو دؤر“ ۽آخري دؤرکي ”نئين احساس جو دؤر“ چئي سگهجي ٿو .

    پهرين ، يعنيٰ ”بيزاريءَ جي دؤر “ جو آغاز 1843ع کان ٿئي ٿو ، جڏهن سنڌ واسي پنهنجي قومي آزادي وڃائي دنيا جي وڏي حصي تي حڪمراني ڪندڙ فرنگي سامراج کان بيزار ۽ متنفر ٿي چڪا هئا . سنڌ واسين جو ملڪ، جو فرنگي راڄ جي اثر هيٺ اچڻ کان اڳ پوري ننڍي کنڊ جي تاريخ ۾ گڏجي حڪومت ڪرڻ جو هڪ ڪامياب تجربو ڪري چڪو هو ، سو ، نڀاڳي نيپئر جي اچڻ کان پوءِ صوبائي حيثيت به وڃائي بمبئي پرڳڻي جو حصو بڻجي ويو هو . هيءَ هيڏي ساري تبديلي سنڌ واسين کي فرنگين کان بيزار ڪرڻ جو باعث بڻي . ڪن ماڻهن انهيءَ بيزاريءَ ۽ نفرت ۾ پنهنجي وطن جا وڻ ڇڏي ڏنا . باقي هتي رهيل ماڻهن انهيءَ بيزاريءَ سبب پنهنجي نئين پود کي فرنگي سرڪار جي ٻولي ، تهذيب ۽ تمدن کان پري رکڻ جي ڪوشش ڪئي .

    اهو ”بيزاريءَ وارو دؤر“ 1857ع ۾ پهچي ”بيداريءَ وارو دؤر“ ۾ بدلجي ويو . انهيءَ سال جڏهن سموري ننڍي کنڊ ۾ بغاوتون ٿيون ته سنڌ به انهيءَ ڏس ۾ پٺتي نه رهي . انهيءَ سلسلي ۾ سڀ کان پهريون 8 سيپٽيمبر 1857ع تي حيدرآباد جي فوجين بغاوت جو منصو بو سٽيو ، ليڪن اڳ ۾ ئي سرڪار کي خبر پئجي وئي ، جنهن اٺن (8) ڄڻن کي گولين جو نشانو بڻايو ۽ باقي ملوث سپاهين کي ملڪ بدر ڪري ڇڏيو . 13 سيپٽميبر 1857ع تي وري ساڳئي ئي نموني سپاهين کي پڪڙيو ويو ، جن مان يارهن (11) ڄڻن کي انهيءَ هنڌ تي توب جي منهن ۾ ڏنو ويو . جتي اڄ ايمپريس مارڪيٽ اڏيل آهي . شڪارپور ۽ سکر جي باغين کي به ڪاميابي حاصل نه ٿي ، جن مان چئن (4) کي ڪورٽ مارشل ڪري گوليون هنيون ويون هيون .

    هن جنگ ۾ رڳو سپاهين ئي بهرو نه ورتو هو ، ليڪن سنڌ واسي به ساڳئي نموني سان ساڻن ڀاڱي ڀائيوار رهيا . نه رڳو ايترو پر هيءَ هڪ تاريخي حقيقت آهي ته سپاهي ته پوءِ صبر ڪري ويٺا پر سنڌ واسي سسيءَ ۽ ساهه جي پرواهه نه ڪندي فرنگين جو مقابلو ڪندا رهيا . جيڪب آباد جي مير درياهه خان ۽ مير دلمراد خان انهيءَ سبب ڪري ڪاري پاڻيءَ جي سزا ڪاٽي . 1857ع جي انهن واقعن کان پوءِ کين هڪ اڌ دفعو ڪراچيءَ ۾ فرنگين تي حملو ڪيو ، هن طرف وري ڪرڻ سنگهه ٻن هزار ڪولين جو جٿو ٺاهي ٿر پارڪر ۾ مختيار جي ڪورٽ ساڙي بغاوت جو جهنڊو بلند ڪيو .

    جيئن ته آزاديءَ جي هن ويڙهه ۾ عوام کي ايتري ڏٺي وائٺي فتح حاصل نه ٿي ، ان ڪري هن بندوق بدران تدبر جي گوليءَ کي استعمال ڪرڻ گهريو ۽ ائين سنڌ توڙي هند ۾ سياسي جماعتن ٺهڻ جو رواج پيو . انهيءَ سلسلي ۾ سنڌ جي پهرين سياسي جماعت ”سنڌ سڀا“ هئي ، جيڪا آل انڊيا ڪانگريس ڪاميٽيءَ کان به اڳ يعنيٰ 1882ع ۾ جڙي ، ائين سنڌ جي سياسي تاريخ ۾ ”هنگامي دؤر“ جو آغاز ٿيو .

    هن ”هنگامي دؤر“ جي سياست اڳتي هلي ڪيترائي رنگ بدلايا ، وقت جي حڪومت ”ويڙهايو ۽ حڪومت ڪريو “ جي حڪمت عملي اختيار ڪئي انهيءَ سبب رنگ ،نسل، ذات پات ، ۽ دين ڌرم جهڙا عنصر اسان جي سياست تي اثر انداز ٿيڻ لڳا . ۽ سنڌ جي سياست ”ڪشمڪش ۽ ڇڪتاڻ جي دؤر“ ۾ داخل ٿي . هن دؤر کي وري ڪانگريس ۽ مسلم ليگ عروج تي رسايو ، جنهن ۾ ڏٺي وائٺي ڪاميابي مسلم ليگ کي ملي .

    جڏهن پاڪستان جي قيام جو تصور هڪ حقيقت بڻجي چڪو هو ، تڏهن سنڌ جي هڪ طبقي ۾ هڪ ”نئون احساس“ پيدا ٿيڻ لڳو ، ۽ ان الڳ حيثيت سان پنهنجي جيءَ ۾ جهاتي پائڻ شروع ڪئي، ليڪن وقت جي وهندڙ نديءَ کي روڪڻ ناممڪن هو . ”نئين احساس جي دؤر“ ڪرَ ئي نه موڙيا ته هندوستان جو ورهاڱو ٿيو ۽ ائين انگريزي راڄ واري عرصي جي سياسي تاريخ جو پويون باب به پورو ٿي ويو .

    مختلف روپ

    جيئن ابتدا ۾ انگريزي دؤر جي سياسي تاريخ کي مختلف دؤرن ۾ ورهايو ويو آهي ، تيئن انهن مختلف دؤرن جو ، مختلف روپن کان به مطالعو ڪري سگهجي ٿو ، انهيءَ دؤر جي سياست کي اسان ڪيترن ئي حصن ۾ ورهائي سگهون ٿا ، جيئن ، ”جاگيردارن جي سياست“، ”غيرفرقيوارانه سياست “، ”مسلمانن جي سياست“، ”هندن جي سياست“ ، ”سرڪاري سياست“، ۽ ”مارڪس وادي سياست “ . اچو ته پنهنجي وڏن جي سياست جا اهي روپ به ڏسندا هلون .

    جاگيردارن جي سياست :

    انگريزي راڄ کان اڳ سنڌ غير منظم جاگيرداري نظام جي پنجوڙ ۾ ڦاٿل هئي . انگريزن انهيءَ غير منظم گروهه کي منظم ڪري سنڌ جي مٿان هڪ مصيبت مڙهي ڇڏي . 24 مئي 1843ع وارو ڏينهن سنڌ جي تاريخ جو اهو منحوس ڏينهن هو ، جڏهن نيپيئر کي سنڌ تي قبضي ڪندي اڃا آڱرين تي ڳڻڻ جيترا ڏينهن ئي مس گذريا هئا، جو سنڌ ۾ برطانيه جي راڻيءَ جي سالگرهه ملهائي وئي . ان موقعي تي سر چارلس نيپيئر حيدرآباد ۾ هڪ درٻار ڪوٺائي ۽ سنڌ جي جاگيردارن ، وڏيرن ۽ پيرن کي پنهنجي سامراجي حڪومت جي سياسي بعيت ڪرڻ جي آڇ ڏني . انهيءَ موقعي تي وقت جي سرڪار طرفان اهو به اعلان ڪيو ويو ته ”فقط انهن جاگيردارن کي زمين تي قبضي رکڻ جي اجازت ڏني ويندي ، جيڪي اچي درٻار ۾ حاضري ڀريندا ، باقي ٻين جاگيردارن جو جاگيرون ضبط ڪيون وينديون .“

    هن درٻار ۾ سنڌ جا ڪيترائي جاگيردار ، پير ۽ وڏيرا شامل ٿيا ، ۽ ايئن پهريون دفعو سنڌ جو مٿيون طبقو عوام کان ڇڄي ڌار ٿيو . هن طبقي مطالعي هيٺ آيل دؤر ۾ رڳو ٻن مفادن جو بچاءُ ڪيو : ”پهريون سرڪاي مفادن جو ، ٻيو پنهنجي طبقي جي مفادن جو ، انهن مفادن جي حفاظت لاءِ انهن پنهنجيون الڳ پارٽيون به ٺاهيون .

    جيتوڻيڪ سنڌ جا جاگيردار ، زميندار ، وڏيرا ۽ پير شروع کان وٺي سياست تي حاوي رهيا ، پر جڏهن سياست ”عام “ ٿي وئي ته هنن کي ”خاص“ ٿيڻ لاءِ نج پنهنجون جماعتون به ٺاهڻيون پيون . انهيءَ سلسلي ۾ 1920ع ۾ لاڙڪاڻي ۾ هڪ گڏيل ”سنڌ زميندار ائسوسيئشن“ ٺاهي وئي ۽ اڳتي هلي سنڌ جي هن طبقي ۾ اعزاز ، عزت يا شهرت جهڙن مسئلن تي ڏڦيڙ پيو ته هنن پنهنجي الڳ الڳ هڪ سر جي مسيت ٺاهن شروع ڪئي تان جو اها هڪڙي جماعت ”لوئر سنڌ جاگيردار ائسوسيئشن“ ۽ ”اپر سنڌ جاگيردار ائسوسيئشن “ ۾ ورهائجي وئي . ان اختلاف جو ڪارڻ قومي خدمت نه پر مقامي مفاد يا اعزازن جو حصول ئي هو . ڳالهه وڃي اتي دنگ نه ڪيو ليڪن جيئن جيئن معاشرو دين ڌرم ،ذات پات ، ۽ رنگ نسل جي وبا ۾ وڪوڙيو ويو ، تيئن تيئن اهي جاگيردار به ٽڪرا ٽڪرا ٿيڻ لڳا ، تان جو خير سان ”سنڌ هندو زميندار سڀا“ به پاڻ پڌرايو .

    غير فرقيوارانه سياست :

    جيتوڻيڪ ”ويڙهايو ۽ حڪومت ڪريو“ فرنگي سرڪار جو سياسي حڪمت عمليءَ جو بنيادي اصول هو ، ۽ انهيءَ اصول جتي ڪٿي پنهنجا رنگ ڏيکاريا ، پر ان جي باوجود سنڌ جي سرزمين تي اهڙين پارٽين به جنم ورتو جن غير فرقيوارانه بنيادن تي ڪنهن وقت تائين عوام کي متحده پيلٽ فارم مهيا ڪنديون رهيون .

    ”سنڌ سڀا“ انهيءَ قسم جي پهرين جماعت هئي ، جيڪا 1882ع ۾ قائم ڪئي وئي ، سنڌ ۾ انهيءَ کان پوءِ ”سنڌ سوراج سوسائٽي “ ، ”سنڌ ليگ آف پروگريس “، ”نيشنل ڪميونيڪيشن ڪلب “ ، ”سنڌ پولٽيڪل ڪلب “ ۽ ”سنڌ اسيمبلي ڪوئيليشن پارٽي“ جهڙيون پارٽيون غير فرقيوارانه بنيادن تي ٺهيون ۽ جنهن ڪنهن حد ۽ ڪنهن وقت تائين سنڌ مان مذهبي ڪٽرپڻي ، سياسي تنگدليءَ جون پاڙون پٽي رکيون .

    انهيءَ سياسي پارٽين ، ڪلبن ۽ سوسائٽين کان سواءِ ”سنڌ پرونشنل ڪانفرنس“ کي به اسان غير فرقيوارانه سياست جي حصي ۾ شامل ڪري سگهون ٿا . هنن ڪانفرنس جو آغاز 1896ع ۾ سڏايل ”نائين ممبئي پرونشل ڪانفرنس“ ، منعقد ڪراچيءَ کان ٻارهن سال پوءِ يعنيٰ 1908ع کان ٿيو ، اهي ڪانفرنسون پنهنجي دؤر ۾ هندو مسلم اتحاد جو عملي مظهر هيون ، انهن ڪانفرنسن ۾ هندو ، مسلمان ، سک ۽ پارسي وغيره شامل ٿيندا هئا .

    مسلمانن جي سياست :

    سنڌ ۾ مسلمانڪي سياست جو آغاز ”مجمع محمدي“ جي قيام سان گڏ ٿيو ، جيڪا 16 مارچ 1884ع تي قائم ٿي ۽ ٿوري وقت اندر انهيءَ جون سنڌ جي مخلتف هنڌن تي شاخون به کليون . ان جماعت ئي اڳتي ”سنڌ محمدن ائسوسيئشن“ جو روپ ورتو ، جيتوڻيڪ جماعتن جي حڪمت عملي سرڪار کان هٿ ٻڌي پنڻ تي ٻڌل هئي ، پر پوءِ به سنڌ جي سياسي ارتقا ۾ هن جماعت جي سياسي ، سماجي ، مذهبي ۽ تعليمي خدمتن کي نظر انداز ڪري نٿو سگهجي . اها ٻي ڳالهه آهي ته هي جماعت اڳتي هلي سرڪار جي ”جي حضوري“ جو نادر نمونو بڻجي وئي .

    ”سنڌ محمدن ائسوسئيشن“ جڏهن عوام جو اعتماد وڃائي ويٺي ، ته ان جي ضد ۾ 1917ع ۾ ”سنڌ مسلم ليگ“ قائم ٿي . هي ليگ هڪ الڳ ۽ خودمختيار جماعت هئي جنهن جو عملي طور تي ”آل انڊيا مسلم ليگ“ سان تر جيترو به واهپو يا واسطو نه هو . ”سنڌ مسلم ليگ“ جي تاريخ ۾ به ڪيترائي دؤر آيا ، ان کي 1920ع ۽ 1934ع ۾ نئين سر منظم ڪيو ويو . هي جماعت 1930ع تائين فعال رهي .

    ”سنڌ محمدن ائسوسيئشن“ ۽ ”سنڌ مسلم ليگ “ کان سواءِ سنڌ جي مسلمان اڳواڻن ٻيون به جماعتون ٺاهيون ، جن ۾ ”سنڌ پيپلز پارٽي“ ، سنڌ آزاد پارٽي“، ”يوننسٽ پارٽي“ ، ”سنڌ يونائيٽيد پارٽي“، ” سنڌ مسلم پوليٽيڪل پارٽي“، ”پروگريسيو مسلم ليگ“، ”سنڌ ساگر پارٽي“۽ ”مسلم نئشنلسٽ پارٽي“ جا نالا ڳڻائڻ لائق آهن .

    سنڌي مسلمانن جي سياسي تاريخ ۾ ”سنڌ جي ممبئي کان علحدگي واري تحريڪ “ کي به نمايان حيثيت حاصل آهي . ابتدا ۾ جيتوڻيڪ هي مسئلو سنڌ جي هندو توڙي مسلمانن جو گڏيل مسئلو هو ۽ ان کي ”سنڌ پراونشل ڪانفرنس“ 1908ع ، 1917ع ۽ 1918ع ۾ بحث هيٺ آڻڻ وارا به هندو ئي هئا ، پر پوءِ اڳتي هلي هندن توڙي مسلمانن هن مسئلي تي الڳ الڳ دڳ ورتا، تان جو انهيءَ مسئلي تي 1932ع کان وٺي مسلمانن کي خاص ڪانفرنسون سڏرائڻيون پيون ، جيڪي ”سنڌ آزاد ڪانفرنس“جي نالي سان مشهور آهن . انهيءَ سلسلي ۾ پهرين ڪانفرنس ، 18 اپريل 1932ع تي ڪراچيءَ ۾ ، ٻي 15 نومبر 1932ع تي حيدرآباد ۾ ، ٽين 26 اپريل 1934ع تي سکر ۾ ۽ چوٿين 28 جولاءِ 1934 تي ڪراچيءَ ۾ سڏائي وئي . هن ڪانفرنس مان ٻئي نمبر ڪانفرنس جي موقعي تي ”سنڌ آزاد ڪانفرنس “نالي هڪ جماعت به قائم ڪئي وئي .

    هندن جي سياست :

    1884ع ۾ حسن علي آفندي ۽ ڏيارام گدو مل جي وچ ۾ ”سنڌ سڀا“ جي هلندڙ اجلاس ۾ لارڊن رپن کي مانپتر ڏيڻ جي سوال تي اختلاف پئدا ٿيو ۽ حسن علي آفنديءَ وڃي ”مجمع محمدي“ کي مضبوط ڪيو ۽ ائين سنڌ جي سياست ۾ مذهب جي بنياد تي الڳ ڌڙي بندي ٿي ، انهيءَ اختلاف کان پوءِ 1885ع ۾ ”ڪانگريس ڪميٽي“ ٺهي ۽ سنڌ جا هندو ان طرف راغب ٿيا . ”ڪانگريس“ جي قيام کان پوءِ سنڌ جي هندن کي هڪ وڏو پليٽ فارم ملي چڪو هو ، ان ڪري ”سنڌ سڀا“ عملي طور تي ختم ٿيندي وئي ، تان جو اڳتي هلي جڏهن ”مسلم ليگ“ ۽ ”هندو مها سڀا“ جهڙيون پارٽيون ٺهيون ته سنڌ جي هندن پنهنجي وطن جي حالتن کي نظر ۾ رکي ”سنڌ هندو سڀا“ قائم ڪئي . هن جماعت جو ”هندو مها سڀا“ سان ڪو ماءُ ڌيءَ جهڙو رشتو ڪو نه هو ۽ ان جو صدر دفتر ڪراچيءَ ۾ هوندو هو ۽ ان جو شاخون باقي سموري سنڌ ۾ هونديون هيون ، هي جماعت به سنڌ جي ممبئي کان علحدگي تائين سرگرم عمل رهي .

    سنڌ جي ممبئي کان علحدگي ٿيڻ کان اڳ سنڌ ۾ هندن جون مکيه ٽي جماعتون هيون . جيرامداس دولترام ۽ ڊاڪٽر چٿرام ”ڪانگريس“ جي اڳواڻي ڪري رهيا ، جنهن جو مرڪز سنڌ کان ٻاهر هو . ”سنڌ هندو سڀا“ ان وقت ٽيڪمداس واڌو مل جي قيادت ۾ ڪم ڪري رهي هئي . ”سنڌ هندو پنچائت“ کي وري مکي پريتمداس هلائي رهيو هو . انهن جماعتن کان پوءِ ٻيون جماعتون به ٺاهيون ويون . نومبر 1936ع ۾ سوامي گونندا نند “سنڌ پيپلز ڪانگريس ڪميٽي“ ٺاهي ، ان کان اڳ 1935ع کان هندن جي هڪ ٻي جماعت ”سنڌ نئشنلسٽ پارٽي“ به ڪم ڪري رهي هئي .

    سنڌ جي ممبئي کان علحدگي ٿي ، ۽ هن طرف ننڍي کنڊ جي سياست ۾ انقلابي تبديليون آيون ، خاص ڪري پاڪستان جو تصور هڪ حقيقت جو روپ وٺڻ لڳو ته سنڌ جي هندن کي نئين تبديلين مطابق پنهنجي مفادن جي بچاءَ لاءِ منظم ٿيڻو پيو ، ائين ”سنڌ منارٽيز ائسوسيئشن “ ۽ ”منارٽيز پروٽيڪشن بورڊ“ قائم ٿيا .

    سنڌ جي هندن جي سياسي تاريخ ۾ ”سنڌ “جي ممبئيءَ کان علحدگي واري تحريڪ جي مخالفت کي به نظر انداز نه ٿو ڪري سگهجي . سنڌ جي سياسي تاريخ جو اهو ڏکوئندڙ واقعو آهي جو 1908ع ۾ پهيون هرچند راءِ وشنداس سنڌ کي اڳ ڪرڻ جي ڳالهه چوري ۽ پوءِ اڳتي هلي کيس انهيءَ جي مخالفت ڪرڻي پئي ، نه رڳو ”سنڌ هندو سڀا“ ۽ ”سنڌ هندو پنچائت“ جهڙين پارٽين هن تحريڪ جي مخالفت ڪئي ، پر ان لاءِ اندروني طور تي سنڌ ۾ ”ائينٽي سيپريشن ڪميٽي“ ٺاهي وئي ۽ خارجي طور تي ”آل انڊيا ڪانگريس ڪميٽي“ ۽ ”مها سڀا“ کي به هن مسئلي ۾ ٽنگ اڙائڻ تي مجبور ڪيو ويو . نه رڳو ايترو پر سنڌ جي هندن لنڊن ۾ به ڪن گورن ماڻهن کي سنڌ جي جدائيءَ خلاف مبلغ طور ڪم آڻڻ جي به ڪوشش ڪئي .

    سرڪاري سياست :

    ننڍي کنڊ ۽ سنڌ جي عوام ۾ جڏهن سياسي بيداري اچڻ لڳي ته انگريز سرڪار ”ويڙهايو ۽ حڪومت ڪريو “ جي حڪمت عملي اختيار ڪئي . هن ڪن موقعن تي لڪي ڇپي سياستدانن ۽ سياسي پارٽين کي پتلي جيان نچايو به ۽ ڪن صورتن ۾ ڏٺو وائٺو مداخلت به ڪئي .

    فرنگي سرڪار پنهنجي مفادن جي بچاءَ ۾ نظرين جي ڦهلاءَ لاءِ ڪيتريون ئي جماعتون ٺهرايون . 1857ع جي واقعي کان پوءِ جتي ڪانگريس پارٽي ٺهي ،اتي نج سرڪاري جماعت ”برٽش امپائر ليگ“ به قائم ٿي . هن پارٽيءَ جي شاخ 1906ع ۾ سنڌ ۾ به کولي وئي . جنهن جي پليٽ فارم تان سنڌ جي سرڪار پرست مسلمانن ، هندن ، پارسين ۽ عيسائين انگريز سامراج جي خدمت ڪئي . 1919ع ۾ جڏهن ”خلافت تحريڪ“ باهه بڻجي فرنگي سرڪار کي وڪوڙي وئي ته سرڪار جي ڪوشش سان هتي ”امن سڀا“ ، ”سوراج سڀا“ ، ”دي نيشنل سروس ليگ“ ۽ ”اينٽي نان ڪو آپريشن سوسائٽي“ نالي جماعتون ٺهيون . جن عوام جي مفادن جي خلاف وقت جي سرڪار جو ساٿ ڏنو . وقت جا سرڪاري ڪامورا انهن پارٽين جي گڏجاڻين جي صدارت ڪندا هئا ، ۽ پنهنجي مرضيءَ مطابق ٺهراءَ بحال ڪرائيندا هئا . اهو سلسلو سنڌ جي ممبئيءَ کان علحدگيءَ تائين هيو .

    جڏهن سنڌ جدا ٿي ته هتان جي سياست جو آغاز ئي غلط نموني سان ٿيو ۽ وقت جي سرڪار سياسي اصولن کي ٽوڙي پنهنجي مرضيءَ مطابق وزارتون ٺاهيون ۽ چونڊون ڪرايون ، ننڍي کنڊ ۾ سنڌ ئي هڪ واحد خطو هو ، جنهن ۾ اڪثريتي پارٽيءَ کي نظرا نداز ڪندي وقت جي گورنر ٽن ميمبرن واري جماعت کي سنڌ جي وزارت ٺاهڻ جي آڇ ڪئي ، ان کان سواءِ پوري ننڍي کنڊ ۾ سنڌ جي وڏي وزير کي ئي ڊس مس ڪيو ويو هو . ائين ابتدا کان وٺي انتها تائين سرڪار پنهنجي سامراجي سڀاءُ جي ساک ڀريندي سنڌ جي سياست کي آلوده ڪندي رهي .

    مارڪسوادي سياست :

    پهرين مهاڀاري لڙائي پوري دنيا سان گڏ سنڌ ۽ هند تي به دور رس اثر ڇڏيا ، برطانيه سرڪار هن جنگ ۾ شريڪ ٿي ، نه رڳو سنڌ ۽ هند جي ڪيترن نوجوانن کي جنگ جي منهن ۾ ڌوڪيو پر ننڍي کنڊ جي ڪچي مال ۽ کاڌ خوراڪ جي وسيلن کي به پنهنجي جنگي ضرورت لاءِ وقف ڪري ڇڏيو . ان ڪري شين ۾ اڻاٺ ۽ قيمتن ۾ واڌارو اچي ويو . بدقسمتيءَ سان 1918ع ۽ 1919ع ۾ وري سڄي ننڍي کنڊ ۾ ڏڪر ۽ وبا گڏجي حملو ڪيو ، جن هڪ ڪروڙ ويهه لک انسانن کي موت جي منهن ۾ ڏئي ڇڏيو .

    جنگ کان پوءِ سامراجي سرڪار هندوستاني صنعت ڏانهن توجه ڏنو ، جنهن ڪري هتان جي سماج ۾ ڪارخانيدارن ، سرمائيدارن ۽ مزدورن جا طبقا پيدا ٿيڻ لڳا . روزگار جي تلاش ۾ ٻهراڙين مان شهرن ڏانهن لڏپلاڻ شروع ٿي وئي ۽ پورهيت طبقو هڪ قوت بڻجڻ لڳو .

    اڄ جيان انهيءَ زماني ۾ به برطانيه ۽ روس جا لاڳاپا چانڊين مگسين جهڙا هئا . ان ڪري فرنگي سرڪار خلاف جنگ وڙهندڙ عوام ، فطري طور تي روس جي تبديليءَ ۾ دلچسپي وٺڻ لڳو ۽ ائين سنڌ ۾ مارڪسوادي نظرين پکڙجڻ جون حالتون پيدا ٿيون .

    1922ع تائين مارڪسوادي فڪر ۽ نظريو عروج تائين پهچي چڪا هئا . تنهن سال ممبئيءَ مان ”دي سوشلسٽ“ نالي هفتيوار اخبار جاري ٿي . جيئن ته ان زماني ۾ سنڌ به ممبئيءَ جو حصو هئي ، ان ڪري اها اخبار سنڌ تائين به پهچڻ لڳي ، نيٺ اڳتي هلي ڊسمبر 1925ع ۾ گڏيل هندوستان ۾ پهرين ”ڪميونسٽ پارٽي“ قائم ٿي .

    سنڌ ۾ هي فڪر 1926ع تائين ڪتابي صورت وٺي چڪو هو تنهن سال ڄيٺمل پرسرام”ساميه واد“ نالي هڪ ڪتاب لکيو ۽ ان کان هڪ سال پوءِ وشنو شرما ”بي انصافي ڪيئن دورڪجي؟“نالي

    هڪ ڪتاب لکيو . انهن ٻنهي ڪتابن ۾ سوشلزم تي تفصيلي روشني وڌي وئي هئي .

    سنڌ جي مارڪسوادي فڪر کي فروغ ملڻ کان پوءِ سڀ کان پهريون 1930ع ۾ ”هاري ڪميٽي“ ٺهي . 1934ع ۾ جڏهن پاٽنا ۾ ”ڪانگريس سوشلسٽ پارٽي“ ٺهي ته ان جي شاخ هتي به قائم ٿي، ان کان پوءِسنڌ۾”سنڌپروگريسوپارٽي“،”سنڌ ليبر پارٽي“ ، ”فرينڊس آف سويت يونين“ ، ”سنڌ بلوچستان ميونسٽ پارٽي“ ۽ ”دي سوشلست پارٽي“ قائم ٿيون .

    مذهبي سياست :

    مطالعي هيٺ آيل دؤر ۾ سنڌ جي سياست ۾ مذهبي جذبي ۽ جنون رکندڙ ماڻهن کي وڏو هٿ پئي رهيو آهي ، ليڪن تاريخي حقيقتن ۽ نتيجن سندن ڪڏهن به پٺڀرائپ ، تائيد يا تصديق نه ڪئي آهي . انگريزي راڄ جي ابتدا ٿي ته حالتن جو ويهي مقابلو ڪرڻ بدران وطن جا وڻ ڇڏڻ وارا به عالم هئا . انهن ئي ڪيترو وقت پنهنجي پوئلڳن ۽ باقي عوام کي انگريزي زبان کان پري رکيو جنهن جي نتيجي ۾ سنڌ ۾ هندن ۽ مسلمانن جا ٻه طبقا ٿي ويا . هڪڙن کي نوڪريون مليون ۽ ٻيا ملازمتن جو تصور به ڪري نٿي سگهيا . هڪڙن کي دولت به جهڪي سلام ٿي ڪيو ۽ ٻين باقي پاڻ جهڙن انسانن اڳيان لوڙڻ باوجود پيٽ جي دوزخ جي باهه وسائي نٿي سگهي .

    ”سنڌ سڀا“ مان جڏهن حسن علي آفندي رُسي ٻاهر نڪتو ته مولوي الله بخش ”اٻوجهو“ ئي سنڌ ساٿي ثابت ٿيو ۽ ائين هڪ مذهبي ماڻهوءَ جي ڪوشش سان ” مجمع محمدي“ قائم ٿي . ”ريشمي رومال تحريڪ“ هلي ته ان کي به مولانا عبيدالله سنڌي ۽ سنڌ جي ٻين عالم ڪلهو ڏنو . ان کان پوءِ ”خلافت تحريڪ“ هلي ته هتان جي عالمن ”عدم تعاون“ ، ”ترڪ موالات“ ۽ ”هجرت تحريڪ“ جو بنياد رکي انگريز سامراج کي نڪ ۾ دم ڏئي ڇڏيو . سنڌ جا عالم ، سنڌي عوام ۾ مذهبي جوش ۽ جذبو پيدا ڪرڻ ۾ته ڪامياب ٿي ويا ، پر ان کي ڪا نئين راهه ڏئي نه سگهيا . هيءَ حقيقت آهي ته جڏهن مذهب عوام جي ذهنن ۽ خيالن تي پٿر جي ليڪ بڻجي چڪو هو ان وقت ”خلافت تحريڪ“ جو خاتمو ته ٿيو ، پر الله آباد واري اجلاس ۾ ”مسلم ليگ“ کي ”پاڪستان“ جي تصور پيش ڪرڻ ۾ آساني ٿي ، جنهن کي عوام خوشيءَ سان قبول ڪري ورتو . نه ته هي جماعت ڪيتري عرصي کان وٺي ”هندو مسلم اتحاد“ لاءِ ڪم ڪندي ٿي رهي . ان ڪري ائين چوڻ ۾ ڪو به واڌار ڪونهي ته عالن زمين تيار ڪئي پر ٻج مسلم ليگ ڇٽيو . ”خلافت تحريڪ“ جي زماني ۾ انگريزن جي ”ويڙهايو ۽ حڪومت ڪريو “ جي حڪمت عملي سنڌ جي عالمن کي اهڙي دڳ تي اچي بيهاريو جو هو نانگ بدران نوڙي ڪٽڻ ۾ مشغول ٿي ويا . سندن ڪيترو وقت هڪ ٻئي تي فتوائون صادر ڪرڻ ۾ صرف ٿي ويون . ”خلافت “ جو خاتمو ٿيو ته ڪن عالمن ”جمعيت علماء“ جو جهنڊو بلند ڪيو ، ائين سنڌ جي علحدگيءَ تائين اسان جا عالم سياست جو ميدان ڇڏي رڳو مذهب تائين محدود ٿي ويا . ليڪن سکر جي ”مسجد منزل گاهه جي تحريڪ“ اک ڇنڀ ۾ کين آڻي ”مسلم ليگ“ جي صفن ۾ بيهاريو . جيتوڻيڪ ”مسلم ليگ“ کين اسيمبلين جي ايوانن ۾ ته نه آندو پر پوءِ به هو مبلغ بڻجي ”مسلم ليگ“ جي مستقبل جو اهو منظر چٽيندا رهيا جنهن جو ذڪر ته ڇا پر عڪس به ان جماعت جي ڪنهن قرار داد ۾ ملي نه ٿي سگهيو .

    هڪ جهلڪ :

    1843ع کان وٺي 1947ع واري دؤر جي سياسي تاريخ کي ڏسجي ٿو ته سياستدانن جي حيثيت سان سنڌ واسي ”خارجي ميدان“ ۾ ته ڪامياب رهيا پر ”داخلي ميدان“ ۾ بنهه ناڪام نظر اچن ٿا . يعنيٰ هنن ننڍي کنڊ جي سطح تي عظيم ڪارناما سرانجام ڏنا ، پر پنهنجي ڌرتيءَ تي ڏيئو ٻاري نه سگهيا ! منهنجي خيال ۾ انهيءَ جو وڏي کان وڏو سبب سندن ”حد کان وڌيڪ ذهانت “ ئي هو . جيئن ته انگريزي راڄ دوران سنڌ کان ٻاهر، باقي ننڍي کنڊ ۾ قيادت ۽ صلاحيت جو فقدان هو ، ان ڪري سنڌ جي سپوتن کي اتي پنهنجي جوهرن ڏيکارڻ جو ڀرپور موقعو مليو ، ۽انهن ننڍي کنڊ جي سطح تي قائم ڪيل سياسي پارٽين جي قيادت ڪئي. مثال طور خواجن جي روحاني رهبر آغاخان مسلم ليگ ٺاهڻ ۽ ٺهرائڻ ۾ اهم پارٽ ادا ڪيو ، سندس ئي فرقي جي هڪ فرد محمد علي جناح وري انهيءَ ئي مسلم ليگ کي پنهنجي مقصد حاصل ڪرڻ ۾ قيادت مهيا ڪئي . مسلم ليگ کان سواءِ ساڳيو حشر ڪانگريس ڪميٽيءَ جو هو . ديوان گو بند ، ساڌو هيرانند ۽ڪي ٻيا پهريان سنڌي سياستدان هئا ، جن ڪانگريس جي انهيءَ اجلاس ۾ شرڪت ڪئي ، جنهن ۾ هن پارٽيءَ جو قيام عمل ۾ آندو ويو . سنڌي شروع کان وٺي انهيءَ جي ورڪنگ ڪميٽي جا ميمبر ٿيندا آيا . تان جو ڏکئي وقت ۾ ان جا سيڪريٽري به ٿيا. مطلب ته سنڌواسين کي ڪانگريس ۾ غير معمولي عهدا مليا ، ۽ هنن انهن عهدن سان انصاف به ڪيو .

    ساڳي نموني سان جڏهن ”خلافت تحريڪ“ جو آغاز ٿيو ته هن موڙ تي به سنڌواسين جي قيادت ۽ صلاحيت سڄي ننڍي کنڊ کي ڪم آئي .”عدم تعاون“جو ٺهراءُ ڪراچيءَ جي ”خالقڏني هال“ ۾ بحال ٿيو. ”هجرت تحريڪ“ جو آغاز هتان ئي ٿيو ، ۽ زهر جو پيالو به هتان جي ئي رئيس المهاجرين جان محمد جوڻيجي کي پيڻو پيو !! ”خلافت تحريڪ“ سان گڏ ”جمعيت العلماءِ“ هڪ منظم تحريڪ بڻجي اڀري ته انهيءَ کي تشڪيل ڏيڻ واري اجلاس ۾ پير محمد امام ، مولانا اسدا لله شاه ، مولانا تاج محمود امروٽي ۽مولانا محمد صادق کڏي واري شرڪت ڪئي . ان کان پوءِ هن جماعت جي پهرين ورڪنگ ڪميٽي ٺهي ته ان ۾ سنڌ سان مولوي پير تراب علي ، مولوي عبدالله ۽ مولوي محمد صادق کڏي واري کي به کنيو ويو.

    ساڳي نموني سان 1915ع ۾ جڏهن مائي ائني بيسنت ”هوم رول ليگ “ ۽ سندس جائنشين آرنڊول 1935ع ۾ ”انڊين نئشنل ليگ“ ٺاهي تنهن کي سڏي سڏ ڏيندڙ سنڌي ئي هئا، جن سنڌ جي ڌرتيءَ تي انهن جماعتن جون شاخون ائين کوليون ، جيئن ڪنهن هاريءَ ٻنيءَ ۾ ٻج ڇٽي ڇڏيو هجي ، ”خاڪسار تحريڪ“ کي خير خوبي سان سنڌ ۾ مقبول بنائڻ وارا به سنڌي ئي هئا ، جن مان اڄ به اڃا ڪيترا جيئرا آهن .

    اهو ته هو سنڌواسين جي سياسي بصيرت ، لياقت ۽ صلاحت جو خارجي رخ ، جڏهن اسان داخلي ميدان طرف منهن ڪريون ٿا ته بنهه ائين جيئن مور پنهنجي قبيح پيرن کي ڏسي روئي پوندو آهي ، اهڙي حالت هڪ محب وطن تاريخدان سان به ٿئي ٿي . سنڌ جي داخلي سياست ڏي ڏسڻ کان پوءِ ائين ٿو لڳي ڄڻ هڪ اونداهي رات آهي جنهن ۾ تارن جي ٽمڪڻ کان سواءِ ٻيو ڪجهه به نظر نٿو اچي .

    جيئن آءٌ اڳ ۾ عرض ڪري چڪو آهيان ته اسان جي بزرگن جو داخلي ميدان ۾ پٺتي پوڻ جو وڏو ڪارڻ سندن ”حد کان وڌيڪ ذهانت“ ئي هئي ، انهيءَ ذهانت سبب ڪنهن به دؤر ۾ ڪنهن به پارٽيءَ ۾ متحد ٿي نه سگهيا ، بنهه ائين جيئن ٻه شينهن هڪ ٻيلي ۾ رهي نه ٿا سگهن . انهيءَ جو نتيجو هي نڪتو ته سنڌ جي داخلي سياست هميشه اختلافن جو شڪار رهي . عهدن نه ملڻ تي پارٽيون ائين ۽ ايترو ته جلد بدلايون ويون جيئن امير ماڻهو به ايترو تڪڙو ڪپڙا نه بدلائي ! معمولي اختلافن تي لکن جون وزارتون رڳو هڪ هڪ روپئي جي ڪتر واري رٿ تي ڪيرايون ويون ، پوءِ ٿيو ڇا ؟ جيئن ڪانءَ کي لڙُ مان مزو ايندو آهي ، تيئن هتي وري ٻاهرين پارٽين ۽ انهن جي اڳواڻن جي ٻيگهي مچي وئي ، تان جو سنڌي سياستدانن مٿان اهو وقت به اچي بيٺو جو کين پاڻ سنڀالڻ جي به مهلت نه ملي سگهي ، پوءِ هو نه رڳو پاڻ طوفان ۾ لڙهي ويا پر تاريخ کي به ٻوڙيون ويا .

    ذڪر هيٺ آيل ڪن پارٽين جو تعارف :

    1. اپر سنڌ زميندار ائسوسيئشن :

    هي جماعت سنڌ جي مٿئين طبقي جي ڏڦيڙ جو نتيجو هئي ، جماعت جي قيادت لاڙڪاڻي جي زميندارن جي هٿ هيٺ هئي . هن جماعت جا خاص مقصد هئا ، پنهنجي تر جي مٿئين طبقي جي مفادن جي حفاظت ڪرڻ ۽ ”لوئر سنڌ زميندار ائسوسيئشن“ جي مخالفت ڪرڻ .

    2. امن سڀا :

    1919ع ۾ ”خلافت تحريڪ“ جي ابتدا فرنگي سرڪار خلاف رڻ ٻاري ڏنو ، انهيءَ کي منهن ڏيڻ لاءِ وقت جي سرڪار پنهنجي لٺ ۽ چٺ جي زور تي ”امن سڀائون“ قائم ڪرايون انهيءَ سڀائن کي سنڌ جي وڏيرن ، پيرن ۽ آفيسرن گڏجي ڪامياب ڪرڻ جي ڪوشش ڪئي . هي جماعتون سنڌ جي ڳچ شهرن ۾ بڻايون ويون .

    3. انڊين نيشنل ليگ :

    هي جماعت اصل ۾ تنهن زماني جي مشهور ٿياسافسٽ ڊاڪٽر آرنڊول 8 فيبروري 1935ع تي مدراس ۾ قائم ڪئي هئي . ليگ جا خاص مقصد هي هئا ته برطانيه جي نظر داريءَ هيٺ سوراج حاصل ڪيو وڃي ۽ هندوستان لاءِ اهڙي قسم جو آئين حاصل ڪيو وڃي .

    سنڌ ۾ وري 24 مارچ 1935ع انهيءَ جي شاخ قائم ڪئي وئي ، ڪراچيءَ کي ان جو مرڪز بڻايو ويو . ليگ جي پهرين وقتي ڪاميٽي هنن سياستدانن تي مشتمل هئي :

    صدر : درگداس . بي . آڏواڻي

    نائب صدر : ڪيولرام ڏيا رام ، جي .ايم . سيد

    سيڪريٽري : جي . ٽي . ٿڌاڻي ، ريجهو مل آڏواڻي

    خزانچي : ڀاڳچند چتر سنگهه

    ورڪنگ ڪميٽي: جمشيد ميهتا ، ڊاڪٽر پوپٽ لال

    4. اينٽي سيپريشن ڪميٽي :

    هيءَ ڪميٽي سنڌ کي ممبئيءَ کان الڳ نه ڪرڻ لاءِ 1932ع ۾ ٺاهي وئي ، ڪميٽي جي سرگرم ڪارڪنن مان ديوان بهادر مرلي ڌر ، مسٽر لالچند نولراءِ ۽ پروفيسر ڇٻلاڻيءَ جا نالا ذڪر ڪرڻ لائق آهن . سنڌ ۾ ڪميٽي جا مکيه ٻه دفتر هوندا هئا : هڪڙو ڪراچيءَ ۽ ٻيو حيدرآباد . هن ڪميٽي لنڊن ۾ پنهنجا انگريز مبلغ به مقرر ڪيا هئا .

    5. اينٽي نان ڪو آپريشن سوسائٽي :

    هي سوسائٽي اپريل 1921ع ۾ حيدرآباد ميونسيپالٽيءَ جي سابق پريزيڊنٽ ٺاڪرداس کيمچند جي ڪوششن سان قائم ٿي . سوسائٽيءَ جو مکيه مقصد بنهه ”امن سڀا“ جهڙو هو ، هن سوسائٽيءَ جا پهريان عهديدار هئا :

    صدر : ديوان ليلارام سنگ وطڻ مل

    سيڪريٽري : ٺاڪر داس کيمچند

    ڪاروباري ڪميٽي : ديوان هشمت راءِ (چيئرمين) ، مرزا قليچ بيگ ، محمد احسان ، مکي هرڪشنداس ، لوڪو مل گوبند بخش ، ڄيٺسنگ نارائڻ سنگ ، گوپال داس، علي اڪبر بار ايٽ لا۽ مسٽر غني بار ايٽ لا .

     

    6. برٽش امپائر ليگ :

    هي جماعت فرنگي سرڪار جي خيرخواهن جي هڪ آڳاٽي جماعت هئي ، جنهن جي سنڌ ۾ شاخ 5 مارچ 1906ع تي قائم ڪئي وئي هئي . سنڌ جو ڪمشنر هن جماعت جو صدر هوندو هو ۽ سنڌ جي هندن ، مسلمانن ، پارسين، ۽ ڪرستانن جا اهي ماڻهو جيڪي سرڪار پرستيءَ ۾ مشهور هوندا هئا اهي هن جماعت جا ميمبر ٿيندا هئا . 1906ع ۾ هن جماعت جا جملي 85 ميمبر هئا . غير سرڪاري ماڻهن مان پروفيسر شهاڻي ، ٽيڪچند اوڌو داس ، غلام علي چاڳلا ، نادر شاهه ڊنشا ۽ يوسف علي علي ڀائي هن جماعت جا سرگرم ڪارڪن ٿي رهيا .

    7. خاڪسار تحريڪ :

    سنڌ ۾ هن تحريڪ کي مانوس ڪرائڻ وارو هو حيدرآباد جو وڪيل نصير محمد . ان کان پوءِ ڊاڪٽر قاضي محمد اڪبر هن تحريڪ کي مقبول بڻايو . پير الاهي بخش جي ڪوششن سان هن جماعت جون لاڙڪاڻي ۽ جيڪب آباد ۾ شاخون قائم ٿيون ، ڪراچيءَ ۾ وري قاضي عبدالرسول وڪيل ۽ سيد حضرت شاهه ان کي اتي مقبول بڻايو .

    8 .دي منارٽيز پروٽيڪشن بورڊ :

    هندوستان جي ورهاڱي جڏهن حقيقت جو روپ ڌاريو ته سنڌ جي غيرمسلم عوام ، نئين حالتن مطابق منظم ٿين جي ڪوشش ڪئي ۽ هي بورڊ تشڪيل ڏنائون . هن بورڊ جو صدر دفتر ڪراچيءَ ۾ هو پر ان کي صرف سنڌ تائين محدود نه رکيو ويو هو . بورڊ جي آئين ۾ڄاڻايو ويو هو ته اڳتي هلي ورهاڱي کان پوءِ هن بورڊ جي هيڊ آفيس پاڪستان ۽ ٻي آفيس ڀارت جي گاديءَ وارن هنڌن تي قائم ڪئي ويندي .

    9. دي نئشنل سروس ليگ :

    هي ليگ خلافت ۽ ڪانگريس جي گڏيل نافرمانيءَ واري تحريڪ کي ٻنجي ڏيڻ لاءِ 1921ع ۾ ٺاهي وئي . ٺاڪرداس کيمچند هن جماعت جو روح روان هو .

    10. ستياگره سڀا :

    ”رولٽ ائڪٽ“ لاڳو ٿيڻ کان پوءِ عوام سان جي آزار ٿيڻ لڳا ، انهن کي اڳيان رکي سنڌ جي سياستدانن اپريل 1919ع ۾ هيءَ سڀا قائم ڪئي . جماعت جو صدر دفتر ڪراچيءَ ۾ هوندو هو .

    11. سنڌ آزاد پارٽي :

    10سيپٽيمبر1935ع تي ڪراچيءَ ۾ ”خلافت ڪميٽي“، ”جمعيت العلماءِ سنڌ“ ۽ ”هاري پارٽي“ جي گڏيل اجلاس ۾ هيءَ جماعت قائم ڪئي ، جنهن جو پهريون عارضي صدر شيخ عبدالمجيد سنڌيءَ کي بڻايو ويو ۽ پير الاهي بخش ، حڪيم فتح محمد سيوهاڻي ، رئيس علي محمد مري ۽ رئيس علي محمد کيڙي تي مشتمل هڪ ورڪنگ ڪميٽي تشڪيل ڏني وئي . هن پارٽي سنڌ جي پهرين چونڊن ۾ ٽي سيٽون حاصل ڪيون ، پارٽي اڳتي هلي مسلم ليگ ۾ ضم ٿي وئي .

    12. سنڌ آزاد ڪانفرنس :

    هي پارٽي 15 نومبر 1932ع تي حيدرآباد ۾ سڏايل ”ٻي سنڌ آزاد ڪانفرنس “ جي موقعي تي بڻائي وئي . هن پارٽيءَ جو مقصد هو ته جدائيءَ واري مطالبي کي مقبول بڻايو وڃي . پارٽيءَ جو پهريون صدر سر شاهنواز خان ڀٽو ، نائب صدر خانبهادر محمد ايوب کهڙو ۽ سيڪريٽيري ميران محمد شاهه بڻيو .

    13. سنڌ اسيمبلي ڪوئيليشن پارٽي :

    سنڌ ليجليسٽيو اسيمبليءَ جي قائم ٿيڻ سان جيڪي پارٽيون چونڊجي آيون ، انهن مان هڪڙيون نج سنڌ جي ماحول ۽ تقاضائن مطابق بڻيون هيون ۽ ٻيون اهي جماعتون هيون جن جا مرڪز سنڌ کان ٻاهر هئا ، ان ڪري سنڌ اسيمبلي متضاد مفادن جي بچائڻ جو اڏو بڻجي وئي . انهيءَ رسا ڪشيءَ کي ختم ڪرڻ لاءِ ضروري هو ته چونڊجي آيل مختلف پارٽيون ڪن مشترڪ مفادن ۽ اصولن تي متحد ٿين، هيءَ جماعت انهن ڪوششن جي نتيجي ۾ قائم ٿي .

    14. سنڌ بلوچستان ڪميونسٽ پارٽي :

    جڏهن پاڪستان جو قيام هڪ حقيقت جو روپ وٺڻ تي هو ته سنڌ جي ڪميونسٽ اڳواڻن هندوستان جي ڪميونسٽ پارٽيءَ کي ڇڏي ، جولاءِ 1948ع ۾ ”سنڌ بلوچستان ڪميونسٽ پارٽي“ ٺاهي ، ڪامريڊ قادر بخش نظاماڻي هن جماعت جو پهريون سيڪريٽري ٿي رهيو . ساڳئي دؤر ۾ محمد يوسف ۽ مبارڪ ساگر جي ڪوشش سان سنڌ ۾ ”دي سوشلسٽ پارٽي“ قائم ٿي .

    15. سنڌ پروگريسو پارٽي :

    هي پارٽي 1935ع ۾ درگداس بي ، آڏواڻيءَ قائم ڪئي. پارٽيءَ جو بنياد غيرفرقيوارانه حڪمت عمليءَ تي رکيو ويو ۽ انهيءَ جي آئين مطابق سنڌ جو ڪو به ماڻهو جو ترقي پسند خيالن جو هجي ذات ، ڏات ، رنگ ، نسل ۽ دين ڌرم جي فرق کان سواءِ هن پارٽيءَ جو ميمبر ٿي سگهي ٿو . پارٽيءَ کي مقبوليت بدران شروع کان وٺي مخالفت جو وڏو بار کڻڻو پيو .

    16. سنڌ پوليٽيڪل ڪلب :

    سنڌ کي ممبئيءَ کان الڳ ڪرڻ تائين اسان جا اڳواڻ ۽ عالم وقت جي حالتن ۾ رنگ نسل ، دين ڌرم ، ۽ ذات پات جو رنگ چاڙهي چڪا هئا ، انهيءَ ڪري اها وقت جي تقاضا هئي ته اختلافن کي ڪنهن حد تائين گهٽائڻ جي ڪوشش ڪئي وڃي . ”سنڌ پوليٽيڪل ڪلب “ انهيءَ پس منظر ۾ ، مئي 1936ع ۾ قائم ٿي . هن ڪلب جا ميمبر مختلف سياسي پارٽين جا ميمبر هوندا هئا ، ڪجهه وقت اڳتي هلي ڪانگريس هن ڪلب مان نڪري وئي. ڪلب جي پهرين ميمبرن مان درگداس بي آڏواڻي ، سر غلام حسين هدايت الله ، جي. ايم . سيد ، محمد هاشم گذدر ، ڊاڪٽر پوپٽ لال ، سڌوا ، خانچند گوپال داس ، ڊاڪٽر پرمانند آهوجا ،حاتم علوي ، هردالال ، يوسف هارون ۽ ٿڌائيءَ جا نالا ذڪر ڪرڻ لائق آهن .

    17. سنڌ پيپلز پارٽي :

    هي پارٽي 1933ع ۾ سر شاهنواز ڀٽي جي صدارت ۾ ٺهي . پارٽيءَ جو پهريون صدر حاتم علوي هو ، ان جي مکيه ميمبرن ۾ جي .ايم .سيد ، سيد غلام نبي شاهه ، محمد علي شاهه ، حاجي مولابخش ، خانبهادر الله بخش ، نبي بخش ڀٽو ، ۽ ميران محمد شاهه اچي وڃن ٿا .

    18. سنڌ پيپلز ڪانگريس ڪميٽي :

    هن پارٽيءَ جو باني ڪراچيءَ جو مشهور ڪانگريسي اڳواڻ سوامي گوندانند هو . هن صاحب جو جڏهن ڪانگريس سان اختلاف ٿي پيو ته نومبر 1936ع ۾ هي جماعت ٺاهيائين .

    19. سنڌ زميندارز ائسوسيئشن :

    هي جماعت اپريل 1921ع ۾ سڏايل سنڌ جي زميندارن جي هڪ ڪانفرنس جي فيصلي جي روشنيءَ ۾ بڻائي وئي . ائسوسيئشن جو پهريون صدر رئيس غلام محمد ڀرڳڙي ٿيو .

    20. سنڌ زميندارز ائسوسيئشن ، پٿورو :

    هي سنڌ جي قديم جماعتن مان هڪ هئي ، جيڪا سرهندي پيرن جي ڪوششن سان قائم ٿي . جماعت سياسي نقطه نگاهه کان مرحوم رئيس غلام محمد ڀرڳڙيءَ جي اثر هيٺ هوندي هئي .

    21. سنڌ ساگر پارٽي :

    جلاوطنيءَ جي خاتمي کان پوءِ مولانا عبيدالله سنڌي ،سنڌ ۾ آيو ته هن 1939ع ۾ ”جمنا نربدا سنڌ ساگر پارٽي “ ٺاهي . هيءَ پارٽي هندوستان کي مذهب جي بنياد تي ورهائڻ بدران لساني بنيادن تي تقسيم ڪرڻ جي حق ۾ هئي .

    22. سنڌ سڀا :

    هيءَ سنڌ جي پهرين سياسي ۽ سماجي جماعت هئي ، جيڪا غيرفرقيوارانه بنيادن تي 1882ع ۾ قائم ٿي . جماعت جو پهريون صدر سيٺ آتما رام ڀوڄواڻي ٿيو . ديوان ڏيا رام ڄيٺمل ۽ ديوان ڏيارام گدو مل هن جماعت جا روح روان هئا .

    هن جماعت جي قيام واري سال ئي لارڊ رپن ڏيهي ماڻهن کي مڪاني خودمختياريون وڌائي ڏيڻ جو خيال ڪيو ۽ ميونسپل توڙي لوڪل بورڊن جي چونڊن جو سرشتو عمل ۾ آڻڻ جو بل تيار ڪرايو . ”سنڌ سڀا“ هندوستان جي انهيءَ آئين ۽ عمل ۾ اهم پارٽ ادا ڪيو ۽ پوءِ پاڻ کي ايترو ته منظم ڪيو جو سنڌ ۾ ميونسپالٽين جون چونڊون ٿيون ته انهن ۾ اڪثريت هن پارٽيءَ کي ئي نصيب ٿي .

    1884ع ۾ لارڊ رپن کي مانپتر ڏيڻ واري سوال تي حسن علي آفندي جو ان وقت جماعت جو نائب صدر هو ، استعيفا ڏيئي هليو ويو ، ۽ پوءِ آهستي آهستي هي پارٽي اختلافن جو شڪار ٿي وئي .

    23. سنڌ سوراج سوسائٽي :

    هيءَ سوسائٽي جون 1921ع ۾ قائم ڪئي وئي ته جيئن هڪ طرف ڏڦيڙي سياست کي ٿڌو ڪري سگهجي، ۽ ٻئي طرف وقت جي سرڪار جي ڪڌن ڪرتوتن جا وکا پڌرا ڪري عوام کي باخبر ڪجي . سوسائٽيءَ جو صدر دفتر حيدرآباد ۾ هوندو هو . ان جا پهريان عهديدار هن ريت هئا :

    صدر : رئيس غلام محمد ڀرڳڙي .

    نائب صدر : گوپال داس جهمٽ مل .

    سيڪريٽري : سنتداس منگهارام،ڇٽو مل ٿڌاڻي .

    ڪاروباري ڪميٽي : کيمچند امرت راءِ ، ڄيٺمل پرسرام ، پهلاج راءِ ، گنگا رام ، ڪرمچند گرمکداس ، هيرانند سنتوڪ رام ، جمشيد مهتا ۽ ڊاڪٽر بولچند .

    24. سنڌ سوشلسٽ پارٽي :

    هي پارٽي 1936ع ۾ نارائڻ داس آنند جي . بيچر جي قيادت ۾ ٺهي . هن جماعت سنڌ اسيمبليءَ جي پهرين چونڊن ۾ ڪانگريس سان الحاق ڪيو .

    25. سنڌ ليبر پارٽي :

    هي پارٽي جون 1936ع ۾ ڪراچي ۾ قائم ٿي . ڊاڪٽر تارا چند هن جماعت جو پهريون صدر ۽ اي . ايم . خان ۽ عبدالرحمان انهيءَ جا پهريان سيڪريٽري ٿيا . هي جماعت ان ڪري قائم ڪئي وئي ته جيئن سنڌ جي جاگيردارانه نظام جو خاتمو آندو وڃي ، ۽ بئراج زمينون آسان قسطن تي هارين کي ڏياريون وڃن .

    . سنڌ ليگ آف پروگريس :

    هي جماعت آڪٽوبر 1922ع ۾ ڪراچيءَ ۾ قائم ڪئي وئي ، انهيءَ جو پهريون صدر هرچند راءِ وشنداس ۽ پهرين ڪاروباري ڪميٽي سي . ايف . ڊي . ابريو ، جي . برچ ، ڏيپچند چانڊومل ، ولي محمد حسن علي ، اي . ايڇ . ماما ، جمشيد ميهتا ، مير ايوب خان ، شقرتن ميهتا ، اي . ايل . پرائس ۽ روپچند ٻيلارام تي مشتمل هئي . جماعت جو پهريون سيڪريٽري سرمانٽميگو ويب هو .

    ملڪي سطح تي هيءَ جماعت انهن جماعتن مان هڪ هئي ، جن غير فرقيوارانه پاليسي اختيار ڪئي . جماعت جي واڳ جيتوڻيڪ انتها پسندن جي هٿ ۾ نه هئي پر ان هوندي به ان جا ميمبر وڏي اثر رسوخ وارا هوندا هئا ، جن سنڌ جي مسئلن کي گهٽين ۽ رستن تي حل ڪرائڻ بدران ايوانن ۾ اسيمبلين تائين پهچائڻ جي ڪوشش ڪئي .

    27. سنڌ مسلم پوليٽيڪل پارٽي :

    جڏهن ”سنڌ يونائيٽيڊ پارٽي “ ۾ هڪ اڌ ڊپٽي ليڊر جي چونڊ تي اختلاف ٿي پيا ته سر غلام حسين هدايت الله ۽ محمد ايوب کهڙي اها پارٽي ڇڏي ، وڃي هڪ رات ۾ ”سنڌ مسلم پوليٽيڪل پارٽي“ ٺاهي . هن پارٽي سنڌ اسيمبليءَ جي پهرين چونڊن ۾ صرف ٽي سيٽون کنيون ، پر پوءِ به وقت جي گورنر اڪثريت حاصل ڪندڙ پارٽين کي نظر انداز ڪندي هن پارٽي کي وزارت ٺاهڻ جي آڇ ڏني ! هي پارٽي 21 مارچ 1938ع تائين اقتدار ۾ رهي ، پارٽي 31 آڪٽوبر 1936ع تي ٺاهي وئي هئي .

    28. سنڌ مسلم ليگ :

    چيو ويندو آهي ته رئيس غلام محمد ڀرڳڙي 1917ع ۾ سنڌ ۾ آل انڊيا مسلم ليگ جي شاخ کولي هئي ، ليڪن حقيقت ۾ ايئن ڪو نه آهي ، اصل ڳالهه هن ريت آهي ته ”سنڌ محمدن ائسوسيئشن“ جا ان وقت سرڪار جي تاتيل ۽ پاليل جماعت بڻجي چڪي هئي ، انهيءَ کان ڪيترائي آزادي پسند ۽ قومپرست اڳواڻ بيزار ٿي چڪا هئا . انهن گهٽن مان جند ڇڏائڻ لاءِ ”سنڌ مسلم ليگ“ ٺاهي وئي ، جنهن جي نالي مان ئي ظاهر آهي ته هن جماعت جو آل انڊيا مسلم ليگ سان ڪو به واسطو ڪو نه هو ، ۽ اها پنهنجي جاءِ تي هڪ خودمختيار سياسي جماعت هئي ، اهوئي سبب آهي جو 1917ع ۾ جڏهن مانٽيگو ۽ لارڊ چيلمسفورڊ هندوستان ۾ آئيني سڌارن آڻڻ لاءِ هندوستان جي دؤري تي آيا ته ”سنڌ مسلم ليگ“ الڳ ۽ خودمختيار حيثيت ۾ انهن اڳيان پنهنجو ميمورنڊم پيش ڪيو .

    ”سنڌ مسلم ليگ“ جو پهريون صدر يوسف علي علي ڀائي هو ۽ غلام علي چاڳلا ۽ حاجي عبدالله هارون ان جا سيڪريٽري هئا . اپريل 1920ع هن جماعت جي واڳ ”سنڌ محمدن ائسوسيئشن“ جي حريفن بدران مذهبي نوعيت جي ماڻهن جي هٿ ۾ اچي وئي . اپريل 1920ع ۾ سڏايل سکر جي گڏجاڻيءَ جي ڪاروائي پڙهڻ مان معلوم ٿئي ٿو ته ان وقت به ”سنڌ مسلم ليگ“ جا ڪرتا ڌرتا ”آل انڊيا مسلم ليگ“ کي وقت جي سرڪار جي ٺاهيل جماعت تصور ڪندا هئا . انهيءَ زماني ۾ رئيس غلام محمد ڀرڳڙي ، جان محمد جوڻيجو ، شيخ عبدالمجيد سنڌي ، مولوي تاج محمد ، ڊاڪٽر نور محمد ، محمد خان، ڊاڪٽر حاجي ۽ سيٺ امين الدين ساڳئيءَ طرح شروع جيان ليگ جا قائد رهيا .

    1925ع ۾ ”سنڌ مسلم ليگ“ کي نئين سر منظم ڪيو ويو . ان وقت سيٺ حاجي عبدالله هارون کي صدر ، سيد محمد ڪامل شاهه کي نائب صدر ، ڊاڪٽر شيخ نور محمد کي سيڪريٽري ، ۽ حڪيم فتح محمد سيوهاڻيءَ کي خزانچي مقرر ڪيو ويو . 1934ع ۾ وري هن جماعت جي قيادت ۽ تنظيم ۾ تبديلي آڻي حاتم عليءَ جي صدارت ۾ ان ڪري نئين سر منظم ڪيو .

    سنڌ ۾ ”آل انڊيا مسلم ليگ“ جو ته پهرين چونڊن وقت به ڪو عملي وجود ڪو نه هو . حقيقت ۾ سنڌ ۾ ”آل انڊيا مسلم ليگ“ آڪٽوبر 1938ع ۾ سڏايل ”پهرين سنڌ صوبائي مسلم ليگ ڪانفرنس“ کان پوءِ ئي سنڌ ۾ پير پاتو . انهيءَ کان ستت پوءِ” مسجد منزل گاهه“ واري سياسي حڪمت عملي اختيار ڪئي وئي ، جنهن هن جماعت کي هڪ ئي ڌڪ ۾ انهيءَ تحريڪ ۾ مقبول بڻائي ڇڏيو ڇو ته رياضت مذهبي اڳواڻن ڪئي ۽ قيادت آل انڊيا مسلم ليگ کي ملي وئي .

    29. سنڌ منارٽيز ائسوسيئشن :

    غير مسلم سنڌ واسين جي هي جماعت 1946ع ۾ قائم ٿي . انهيءَ جو پهريون صدر ديوان ٽيڪمداس ۽ پهريان نائب صدر هيرالال شرما ۽ راءِ صاحب گوڪلداس هئا . هي جماعت قيام پاڪستان کي آهن م رکي بڻائي وئي هئي ته جيئن نئين تبديليءَ مطابق ٿورائيءَ وارن سنڌ واسين جي مفادن جو بچاءُ ڪري سگهجي .

    30. سنڌ نئشنلسٽ پارٽي :

    هي پارٽي 1935ع ۾ حيدرآباد ۾ ٺاهي وئي هئي ، پارٽي ٺاهڻ جو مقصد هي هو ته ممبئيءَ کان الڳ ٿيڻ کان پوءِ سنڌ جڏهن صوبائي حيثيت وٺي ته پوءِ ٿورائي وارن طبقن جي مفادن جو بچاءَ ڪيو وڃي . هن پارٽيءَ جو دڳ ئي الڳ هو . پارٽيءَ وارا ”سنڌ هندو سڀا“ کي ڪٽر جماعت تسليم ڪندا هئا ، ۽ پنڊت مالويه جي ”نئشنلسٽ پارٽي“ سان به پلاند ملائڻ لاءِ تيار نه هئا . هي جماعت سنڌ جي روشن خيال غير مسلم رهواسين جي پيداوار هئي ، وشنداس ڏيا رام ، مهراج هوندراج ، ليلارام حڪومت راءِ ، ڀائي لڌارام ۽ ڊاڪٽر وليرام هن جماعت جا خاص اڳواڻ هئا .

    31. سنڌ هندو زميندار سڀا :

    هي سڀا 30 اپريل 1927ع تي قائم ڪئي وئي ، جماعت جو پهريون صدر پرنسپال شهاڻي ۽ پهريون سيڪريٽري منوهر داس ڪوڙومل هو . ان کان سواءِ هن جماعت جي پهرين”ڪاروباري ڪميٽي“ هيٺين ماڻهن تي مشتمل هئي :

    ڪراچي : سيٺ سوڀراج چيتو مل ، راءِ بهادر شيوارام ۽ سيٺ هرچند راءِ وشنداس .

    حيدرآباد : مکي ڄيٺانند ، ديوان همت سنگهه ، اڌارام شيوڪرام ۽ اڌن مل مينگهراج .

    نوابشاهه : اڌارام چانڊومل ، آسنداس ليلارام .

    سکر : مکي موٽڻ داس .

    ٿرپارڪر : ٺاڪر ونگهراج ۽ سيٺ پرتاب راءِ .

    لاڙڪاڻو : ريجهومل لاهوري ، ڪشنچند واڌو مل ، ۽ سيٺ گوڪل داس نول داس.

    هي جماعت سنڌ جي هندو زميندارن جي مفادن جي نگهباني ڪندي هئي .

    32. سنڌ هندو سڀا :

    ”سنڌ سڀا“ جڏهن اختلافن جو شڪار ٿي وئي ۽ سنڌ جي سياست تي مذهبي رنگ چڙهڻ لڳو ته سنڌ جي هندن ”سنڌ هندو سڀا“ ٺاهي . هن سڀا جون سنڌ جي مکيه شهرن ۽ مرڪزن ۾ شاخون هونديون هيون . هي جماعت مطالعي هيٺ آيل دؤر ۾ سنڌ جي هندن جي هڪ فعال سياسي جماعت هئي .

    33. سنڌ يونائيٽيڊ پارٽي :

    هڪ سال جي محنت ۽ جدوجهد کان پوءِ هي جماعت 30 آڪٽوبر 1936ع تي قائم ڪئي وئي . جيتوڻيڪ پارٽيءَ کي غير فرقيوارانه بنيادن تي ٺاهڻ جي ڪوشش ڪئي وئي هئي ، پر سنڌ جي هندن ۽ ٻين غير مسلم رهواسين انهيءَ ۾ ڪا به دلچسپي ڪانه ورتي . خود سنڌي مسلمان به قيادت جي مسئلي تي پاڻ ۾ ٺهي نه سگهيا ۽ ائين ”سنڌ مسلم پوليٽيڪل پارٽي“ هن جماعت جي اختلاف واري ڪک مان جنم ورتو . هن پارٽيءَ جو پهريون اڳواڻ سر حاجي عبدالله هارون ، نائب اڳواڻ سر شاهنواز ڀٽو ۽ ميران محمد شاهه ، سيڪريٽري حاتم علوي ۽ سيد ميهر علي شاهه ٿيا . سنڌ جي پهرين چونڊن ۾ هن پارٽيءَ کي وڏي ڪاميابي حاصل ٿي ليڪن سندس ٻه اڳواڻ سر حاجي عبدالله هارون ۽ سر شاهنواز ڀٽو چونڊون کٽي نه سگهيا . پارٽيءَ کي ٻيو ڌڪ اهو لڳو ته وقت جي گورنر هن پارٽيءَ کي نظر انداز ڪندي ”سنڌ مسلم پوليٽيڪل پارٽي“ کي وزارت ٺاهڻ جو موقعو ڏنو . هن پارٽيءَ کي جڏهن وزارت ٺاهڻ جو موقعو مليو ته سندس اسيمبليءَ وارو اڳواڻ ۽ وزير اعليٰ خانبهادر الله بخش سومرو ڪانگريس طرف جهڪي پيو ۽ هي پارٽي اقتدار جي ڪرسيءَ تائين پهچندي پاش پاش ٿي وئي .

    34. سوديشي سڀا :

    هن سڀا جو قيام 31 آڪٽوبر1919ع تي عمل ۾ آندو ويو . سڀا اصل ۾ ممبئيءَ ۾ قائم ڪيل مسٽر گانڌيءَ جي ”سوديشي سڀا“ جو پڙاڏو هئي . سنڌ سو ديشي سڀا جي مکيه اڳواڻن مان جمشيد ميهتا ، مسڪيوٽا ، سر ڪشنداس للا ، نرسگنهه لال ڌمنمل ، نارائڻ داس آنندجي ، رام داس ۽ حاتم ڪريم جيءَ جا نالا ذڪر لائق آهن . سڀا جو صدر دفتر ڪراچيءَ ۾ هوندو هو . سڀا سنڌ ۾ ”سوديشي تحريڪ“ کي مقبول ۽ مانوس بڻائڻ ۾ وڏو ڪم ڪيو .

    35 . سوراج پارٽي :

    ڪانگريسي پارٽيءَ ۾ ڏڦيڙ پوڻ کان پوءِ جڏهن انهيءَ جي انتها پسند ڌڙي ”سوراج پارٽي“ ٺاهي ته انهيءَ جو اثر سنڌ تي به پيو . سنڌ ۾ آر . ڪي سڌوا ۽ شري ڪشنداس للا ، هن پارٽيءَ جا باني اڳواڻ هئا .

    36. سول لبرٽيز يونين :

    هي يونين سنڌ ڪانگريس ڪميٽيءَ جي ذيلي شاخ هئي ، جيڪا 1936ع ۾ جمشيد ميهتا جي صدارت هيٺ ٺاهي وئي هئي . هن يونين جي مکيه ڪارڪنن ۽ اڳواڻن ۾ شيخ عبدالمجيد سنڌي ۽ جيرام داس دولترام جا نالا ذڪر ڪرڻ لائق آهن .

    37. سوراج سڀا :

    هي جماعت 1921 ۾ شڪارپور ۾ قائم ڪئي وئي . جماعت جي ٺهراءَ ۾ شڪارپور جي اسسٽنٽ ڪليڪٽر ٽانٽن جو وڏو هٿ هو ، جماعت جي مکيه ميمبرن مان ميان علي بخش ، ڀڳوانداس ، شيخ تاج محمد ، مولوي رحمت الله ، پير ضياءِ معصوم شاهه ۽ مرليڌر جا نالا ذڪر ڪرڻ لائق آهن . جماعت جو مقصد بنهه امن سڀا جهڙو هو .

    38. فرينڊ آف سوويت يونين :

    هي جماعت مطالعي هيٺ آيل دؤر جي پوئين ڏهاڪي ۾ قائم ٿي . ڪراچي ۽ حيدرآباد انهيءَ جا مکيه مرڪز هوندا هئا . پروفيسر ڪارواڻي هن جماعت جو پهريون سيڪريٽري هو .

    39. لوئر سنڌ جاگيردار ائسوسيئشن :

    هن جماعت جو مرڪز حيدرآباد هو . هن جماعت 1922ع ۾ سکر بئراج جي مخالفت ۾ ڀرپور تحريڪ هلائي ، ڇو ته جماعت جي خيال ۾ بئراج جي تعمير مان اپر سنڌ جي زميندارن ۽ جاگيردارن کي اجايو فائدو رسڻو هو . مکي هرڪشنداس ، سيد ڪمال شاهه ، اڌارام ، ۽ شيوڪ رام هن جماعت جا مکيه اڳواڻ هئا .

    40. مسلم نئشنيلسٽ پارٽي :

    هي پارٽي قيام پاڪستان کان ٿورو اڳ ۽ خانصاحب الله بخش جي شهادت کان ڪجهه وقت پوءِ ٺهي . جماعت کي اتر سنڌ ۾ ڪافي مقبوليت حاصل ٿي . 1946ع ۾ مسٽر محمد علي مڪراني ان جو سيڪريٽري ٿيو . هي جماعت هندو مسلم اتحاد ۽ آزاديءَ جي حصول ۾ اعتقاد رکندي هئي .

    41. نئشنل ڪنوينشن ڪلب :

    هي ڪلب 1924ع ۾ قائم ڪئي وئي . سندس سرڪده اڳواڻن مان جمشيد ميهتا ۽ ڄيٺمل پرسرام جا نالا ڳڻائي سگهجن ٿا . ڪراچي ۽ حيدرآباد هن ڪلب جا ٻه مکيه مرڪز هئا . هن ڪلب طرفان ڪراچيءَ جي خالق ڏني هال ۽ حيدرآباد جي بنڌو آشرم ۾ ڪيتريون ئي گڏجاڻيون ٿيون . هن ڪلب عوام ۾ سنڌ جي جدائيءَ کي مقبول بڻائڻ کان سواءِ پورهيت طبقي کي بيدار ڪرڻ ۾ وڏو ڪم ڪيو .

    42. هاري پارٽي :

    هي پارٽي 1930ع ۾ قائم ڪئي وئي . جنهن جو پهريون صدر پرنسپال گوڪلي کي مقرر ڪيو ۽ ڄيٺمل پرسرام ، شيخ عبدالمجيد سنڌي ۽ جي . ايم . سيد ان جا سيڪريٽري ٿيا . هن پارٽيءَ جي سهاري هيٺ هارين جون ڪانفرنسون ٿيون ، ۽ سنڌ اسيمبلي سندن مسئلن ڏانهن متوجهه ٿي .

    43. هوم رول ليگ :

    هن جماعت جو اصل ۾ بنياد 1915ع ۾ ٿياسافيءَ جي پرچارڻ مائي ايني بيسنت وڌو ۽ سنڌ ۾ وري سندس پوئلڳن انهيءَ جي شاخ کولي . ڪراچي هن جماعت جو صوبائي مرڪز هو . ان جون شاخون حيدرآباد ، سکر ۽ شڪارپور ۾ به هيون .

    44. يونئنسٽ پارٽي :

    هي جماعت 1936ع ۾ سيٺ حاجي عبدالله جي ڪوشش ۽ قيادت سان قائم ٿي . پارٽي غير فرقيوارانه بنيادن تي ٺاهي وئي هئي . ۽ سنڌ جي اقتصادي ترقيءَ کي ان جي منصوبي ۾ وڏي جاءِ ڏني وئي هئي .

     

     

  • 3. ڪراچي سنڌ جو چمڪندڙ ستارو

    ڪراچي سنڌ جو چمڪندڙ ستارو

     

    سنڌڙي جا ڳوٺ ۽ شهر پنهنجي تهذيبي، تاريخي، ثقافتي، علمي ۽ تجارتي رشتن ۾ ايئن جڪڙيا پيا آهن، جيئن انساني جسم جا مختلف عضوا . انهن مان ڪنهن به هڪ شهر يا ڳوٺ کي سنڌ کان جيڪڏهن الڳ ڪيو وڃي ته سنڌ جو تصورئي مشڪوڪ ٿي پئي . جيتوڻيڪ سنڌ جا سمورا ڳوٺ ۽ شهر سنڌ جي ايڪي ۾ هڪ جهڙي حيثيت رکن ٿا، پر ان هوندي به ڪراچيءَ جو شهر انهيءَ سلسلي ۾ سڀ کان وڏي اهميت رکي ٿو. حقيقت ته اها آهي ته ڪراچي سنڌ جي قسمت جو هڪ چمڪندڙ ستارو آهي، ۽ هن شهر کي سنڌ جي ماضي، حال ۽ مستقبل ۾ هڪ وڏي اهميت حاصل آهي. سٻاجهيءَ سنڌ جو هي بخت ڀريو شهر سنڌ جي سسيءَ جي حيثيت رکي ٿو. سموري سنڌ هن شهر کان متاثر ٿيندي رهي ٿي، ۽ ان کي متاثر ڪندي رهي ٿي .

    صدين جو ساٿ :

    ان ۾ ڪو به شڪ نه آهي ته ڪراچيءَ جو شهر ماضيءَ قريب ۾ ٻڌو ويو، پر هن شهر جي پسگردائي عظمت ڀرئي ماضيءَ جي يادگارن سان ٽمٽار آهي. سنڌ جي تهذيب ۽ تمدن جي عظمت ۽ قدامت کان ڪو به انڪار ڪري نه ٿو سگهي. پوري دنيا جڏهن تهذيب جي نالي کان به بي خبر هئي، تڏهن به سنڌ هڪ سڌريل ملڪ هو .

    تازين کوجنائن جي آڌار تي اهو تصديق سان چئي سگهجي ٿو ته ڪراچي ۽ ان جي پسگردائي به صدين کان وٺي سنڌ جي تهذيب ۽ تمدن جو مکيه ڇيڙو پئي رهي آهي. ان خطي ۾ سنڌ جي ٻن کان وٺي ٽن هزار سالن واري قدامت واري تهذيب جا آثار ملن ٿا. اورنگي، منگهو پير، ڪنٽري ڪلب، نيل بازار ۽ عاملاڻو وارا اڄوڪا هنڌ سنڌ جي عظمت ڀرئيءَ قدامت جي آثارن سان ڀريا پيا آهن . انهن هنڌن جي کوٽائي ۽ تحقيق سنڌ جي رهڻي ڪهڻيءَ جو عجيب مثال پيش ڪري ٿي . هتان جا قديم رهواسي صنعت ۽ حرفت جا ماهر هئا. سندن صنعتي علائقا يا مرڪز رهائش کان الڳ ۽ پر ڀرو آهن . ان مان اهو ثابت ٿو ٿئي ته هن خطي جي سوسائٽي صنعتي نوعيت جي هئي، ۽ صنعتڪار (جيڪي ساڳئي وقت پاڻ مزدور به هئا) صاف ۽ سٺي ماحول ۾ رهڻ لاءِ صنعتي مرڪزن کان پرڀرو رهندا هئا . منگهو پير، ڊملوٽي ۽ عاملاڻو انهن جا رهائشي مرڪز هئا، ۽ اورنگي توڙي ڪنٽري ڪلب وارا حصا سندن مرڪز هئا . جيئن ته سنڌ جو هيءُ صنعتي علائقو هو، ان ڪري لٽي ۽ اٽي جون ضرورتون باقي سنڌ کي پوريون ڪرڻيون پونديون هيون .

    هن خطي ۾ پٿر مان مختلف شيون ٺاهيون وينديون هيون، جن ۾ ٿانءَ، رانديڪا، هٿيار، ۽ عمارت سازيءَ جو سامان قابل ذڪر آهي . ڪراچي ۽ ان جي پسگردائي نه رڳو سنڌ جو هڪ مکيه صنعتي مرڪز هو ، بلڪ بين الاقوامي تجارت ۽ واپار جو ذريعو به . سنڌ هن ئي خطي وسيلي اولاهن ملڪن سان واپار ۽ تجارت ڪندي هئي . مختصر لفظن ۾ ائين چئجي ته سنڌ جو هي حصو صدين کان وٺي تهذيب ۽ تمدن صنعت ۽ تجارت جو مرڪز پئي رهيو آهي، ۽ اڄ به اهوئي تاريخي ڪم سرانجام ڏئي رهيو آهي .

    سنڌ جو بي بدل تختگاهه : صدين ۽ سالن کان وٺي سنڌ جي تهذيب ۽ تمدن کي ٻن مشڪلاتن سان منهن مقابل ٿيڻو پيو آهي . اهي آهن : ڌارين جو راڄ ۽ سنڌوءَ جي مستي !، سڄي سنڌ ۾ ڪراچي ۽ ان جي پسگردائي ئي اهڙو موزون ۽ مناسب حصو آهي، جنهن ۾ سنڌ جو هڪ بي بدل تخت گاهه بڻائي سگهجي پيو. هن حصي جي اهميت ۽ افاديت کي سنڌ جي حڪمرانن ڪڏهن به نظر انداز نه ڪيو هو. پر وقت جي حالتن ۽ مجبورين کين اهڙي عمل کان روڪي ڇڏيو هو . انگريزن جي سنڌ ۽ هند ۾ حڪمرانيءَ جي تاريخ جي مطالعي مان معلوم ٿئي ٿو ته هنن پرڏيهي فرنگين سنڌ جي هن حصي جي بين الاقومي تجارتي ۽ فوجي اهميت جو گهڻو وقت اڳ اندازو لڳائي ڇڏيو هو. ايسٽ انڊيا ڪمپنيءَ جا ڪيترائي جاسوس انهيءَ ڪم تي مقرر ڪيا ويا ته سنڌ حڪومت جي ڪارڪردگي ۽ هن حصي ۾ دلچسپي ۽ دفاعي اندزو لڳائين . اهو وقت به آيو جو هو تجارتي لاڳاپن رکڻ ۾ ڪامياب ٿي ويا، جنهن جي نتيجي ۾ ناٿن ڪرو کي ڪراچيءَ ۾ فيڪٽري کولڻ جو موقعو مليو . هن سنڌ دشمن فرنگي تاجر سنڌ جي هن حصي جي مڪمل جاسوسي ڪئي، ۽ پنهنجي آقائن کي ڪراچيءَ تي قبضي ڪرڻ جي تجويز ڏني. جڏهن سنڌ جا حڪمران هن جي انهن ڳجهين ڪارواين کي واقف ٿيا ته انهن وقتائتو قدم کڻي ناٿن ڪرو کي بي عزتو ڪري تڙي ڪڍيو. ناٿن ڪرو کان پوءِ سنڌ ۾ ايسٽ انڊيا ڪمپني جي سياسي نمائندن اهو ڪم پاڻ تي کنيو ۽ پنهنجي سرڪار کي سنڌ جي هن حصي تي قبضي ڪرڻ لاءِ آماده ڪيو. جنهن جي نتيجي ۾ سنڌ تي ناجائز قبضي ڪرڻ کان اڳ فيبروري 1839ع ۾ سنڌ جي هن حصي ۾ (ڪراچي) تي قبضو ڪيو ويو .

    1847ع ۾ جڏهن نيپئر سنڌ تي قبضو ڪيو ته هن سڀ کان پهريون جيڪو ڪم ڪيو، سو هو ڪراچيءَ کي گادي بنائڻ ، کيس يقين هو ته ڪراچي ئي سنڌ جي صحيح معنيٰ ۾ موزون ۽ لائق گادي ٿي سگهي ٿي ۽ سنڌ ۾ ڪو اهڙو شهر ڪونهي جيڪو سنڌ جو انتظامي ، تجارتي، تعليمي، ثقافتي ۽ سياسي ضرورتون پوريون ڪري سگهي. سنڌ جي هن حصي جي اهميت ان مان ئي پڌري آهي ته نيپئر جڏهن گورنريءَ جو مدو پورو ڪري سنڌ ڇڏي رهيو هو ته هن ڪراچي بندر تي بيهي اکين مان آب هاري چئي ڏنو ته ”اي پياري ڪراچي ! ڪاش آئون تنهنجو جوڀن ڏسي سگهان ها.“ جيئن آڳاٽي زماني ۾ سنڌ جي تخت گاهه جو سنڌو نديءَ جي ڪناري تي هئڻ ضروري هو، تيئن اڄ سنڌ جي تخت گاهه جو ڪراچيءَ ۾ هئڻ تمام ضروري آهي، اڳيان تخت گاهه اسان جي زرعي دؤر جي نشاني آهن، ۽ موجوده تخت گاهه اسان جي صنعتي ترقي ڏانهن کنيل قدم جو اهڃاڻ آهي ۽ اهو اسان جي سياسي وجود ۽ امنگن جو به مرڪز آهي.

    سنڌي ٻولي ۽ علم ادب جو گهوارو :

    سنڌ ۾ علم ۽ ادب جو ڏيئو هر دؤر ۾ ٻرندو رهيو آهي. وقت ۽ حالتن جا طوفان انهيءَ ڏيئي جي لاٽ کي وسائي نه سگهيا آهن بلڪ سنڌ واسين پنهنجي ضرورتن ۽ حالتن مطابق انهيءَ ڏيئي کي هڪ هنڌ کان کڻي پئي ٻئي هنڌ رکيو آهي . اسان جي علم ۽ ادب جو مرڪز ڪڏهن بکر رهيو ته ڪڏهن اگهم ڪوٽ، ڪڏهن ٽپٽ رهيو ته ڪڏهن درٻيلو، ڪڏهن پاٽ رهيو ته ڪڏهن سيوهڻ ۽ ٺٽو رهيو ۽ وري ڪڏهن ڪراچي . فرق رڳو اهو آهي ته ڪراچيءَ ۾ جڏهن علم ادب جي لاٽ روشن ٿي ته انهيءَ ادبي تاريخ کي نئين روشني ڏني .

    ڪراچيءَ شهر ۾ ويهي فرنگي سرڪار جي ڪمشنر فريئر غير سنڌي سرڪاري ملازمن لاءِ لازمي طور تي سنڌي پڙهڻ جو حڪم صادر ڪيو . هن ئي ڪمشنر 1853ع ۾ سنڌي الف بي جي نئين سر اصلاح ڪرائي . فرنگي راڄ دوران سنڌ جي هن شهر سنڌي ٻولي ۽ علم ادب جي جيڪا خدمت ڪئي آهي، ان جو مثال نٿو ملي.

    سنڌي لپيَ جي اصلاح ڪرائڻ کان پوءِ فرنگي سرڪار ”ورنيڪيولر لٽريچر ڪميٽي“ ٺاهي جنهن طرفان 1936ع تائين سنڌي ادب جي مختلف موضوعن تي اڻ ڳڻيا ڪتاب شايع ٿيا . سنڌ جڏهن ممبئي کان جدا ٿي ته ان کان پوءِ سنڌ سرڪار ”سنڌي ساهت لاءِ مرڪزي صلاحڪار بورڊ“ قائم ڪيو، جنهن طرفان به ڪيترائي ڪتاب شايع ٿيا . هي بورڊ اڄ ”سنڌي ادبي بورڊ“ جي نالي سان سنڌي ادب جي وڏي خدمت ڪري رهيو آهي . فرنگي سرڪار ئي هئي جنهن 1858ع ۾ ”فوائد الاخبار“ نالي هڪ هفتيوار اخبار جاري ڪئي. انهيءَ کان پوءِ ”سنڌ سڌار“ (1866ع) ، ”سنڌ آفيشل گزيٽ“ ۽ ”رساله زراعت“ هن ئي سرڪار جاري ڪيا. انهن ۾ سنڌ جي تاريخ جا ڪيترائي وساريل ورق ملن ٿا .

    سنڌي ۾ پهريون ناول “راسيلاس“ هن ئي شهر ۾ ترجمو ٿيو. سنڌ جي پهرين ناٽڪ منڊلي (ڊي- جي سنڌ ڪاليج اميچوئر ڊراماٽڪ ڪلب ) هن ئي شهر ۾ قائم ٿي. نه صرف ايترو پر هن ئي شهر جي شاعر الهه بخش ”اٻوجو“ کي فرنگي راڄ جو پهريون قومي شاعر تسليم ڪيو ويو . ٻين ڳالهين کي ڇڏي صحافت جي ميدان ۾ اچو . اسان اڄ ڏينهن تائين ”الوحيد“ جهڙي روزانه اخبار ڪڍي نه سگهيا آهيون . اسان ”جوت“ جهڙي جوت ڪنهن به پندره روزه اخبار کي ڏئي نه سگهيا آهيون ۽ اسان ”توحيد“ جهڙو رسالو اڄ به ڪڍڻ کان قاصر آهيون . انهيءَ تاريخي اخبارن ۽ رسالن هن ئي شهر ۾ جنم ورتو. سڀ کا وڌيڪ ته سنڌي مشاعرن جو انوکو تجربو پهريون هن ئي شهر م ڪيو ويو ۽ ادبي ادارن جو قيام پهريون هن ئي شهر ۾ وجود ۾ آيو . ”ترقي پسند اديبن جي انجمن “ ۽ ”سنڌي ادبي سنگت“ پهريون هن ئي شهر ۾ قائم ٿيون . مختلف لفظن ۾ ائين چئي سگهجي ٿو ته هن شهر اسان کي عالم به ڏنا ته اديب به، شاعر به ڏنا ته مفڪر به، اشاعتي ادارا به ڏنا ته ادبي ادارا به ، ادب به ڏنو ته ادبي نظريا ۽ موڙ به .

    ڪراچي بابت مون مطالعي ۽ تحقيق جي آڌار تي ڪجهه نتيجا اخذ ڪيا آهن، جن جو اختصار هيٺ ڏجي ٿو :-

    1. ڪراچي ۽ ان جي پسگردائي واپار، تجارت، آمدورفت ۽ جنگي نقطئه نگاهه کان سنڌ، ايشيا، مشرق ۽ مغرب ۾ وڏي اهميت رکي ٿي .

    2. ڪراچي ۽ ان جي پسگردائي پنهنجي بهترين آب وهوا، علمي، ادبي، واپاري، مذهبي ۽ سياسي مرڪز هئڻ سبب سنڌ واسين لاءِ هڪ اهم مسئلو پئي پيدا ڪيو آهي، يعني هي حصو غير سنڌين لاءِ ڪشش جو باعث پئي رهيوآهي، جنهن ڪري هن حصي ۾ سنڌ واسين جي اڪثريت متاثر ٿيندي پئي وڃي . ليڪن اهڙِن حالتن ۾ به هن حصي ۾ رهندڙ مختلف قومن ڪڏهن به ان کي پنهنجي ڪالوني يا جاگير (يا خود مختيار صوبو) نه ڄاتو آهي . ڪراچي جون اڍائي ٽي هزار سال پراڻيون آباديون اهو ظاهر ڪن ٿيون ته هن حصي تي محض ۽ محض سنڌ واسين جي حق کي تسليم ڪري سگهجي ٿو .

    3. سنڌي ٻوليءَ کي پهريون دفعو فرنگي راڄ ”سرڪاري ٻولي“ تسليم ڪيو ته ڪراچي ۾ سنڌي ٻولي ۽ ادب حد کان وڌيڪ ترقي ڪئي .

    4. سنڌي ٻولي جي سرڪاري سرپرستي فرنگي مفادن تحت ڪئي ويندي هئي ، پر ان هوندي به سنڌي ٻولي ۽ علم ادب جي غير سرڪاري ڪوششن کي وقت جي سرڪار طرفان هميشه همٿايو ويندو هو . هتان جي 75 سيڪڙو سنڌي ليکڪن جا ڪتاب ۽ ايڊيٽرن جون اخبارون يا رسالا ، سياسي، سماجي يا مذهبي اختلاف جي باوجود سرڪاري لئبرريون خريد ڪنديون هيون ۽ لائق تصنيفن کي جيئن جو تيئن درسي ڪتب طور منظور ڪيو ويندو هو .

    5. ڪراچيءَ جا عالم ۽ اديب، شاعر ۽ مفڪر ٻن گروهن ۾ ورهائي سگهجن ٿا . پهريان اهي جن جي جنم ڀومي ڪراچي هئي ۽ ٻيا اهي جي ملازمت يا ڪاروبار سانگي اچي ڪراچيءَ ۾ رهيا هئا .

    6. انگريزن جي راڄ دوران سنڌ جي باقي سمورن ضلعن جي ڀيٽ ۾ ڪراچي کي مکيه ادبي مرڪز جي حيثيت حاصل رهي .

    7. ڪراچي جي سنڌي عالمن، اديبن، شاعرن، ۽ محققن ٻولي جي سياسي، سماجي ۽ مذهبي ڪارج کي ذهن ۾ رکي پنهنجون تخليقون ۽ تحقيقون ڪيون .

    بين الاقوامي تجارتي مرڪز :

    ميرن جي زماني ۾ ڪراچي نه رڳو سنڌ پر پنجاب، بلوچستان، خراسان، راجپوتانا ۽ قنڌار جي بين الاقوامي تجارتي مرڪز جو ڪم ڏيندي هئي . هتان ممبئي، يمن، برطانيه، فرانس، ماريطانيه، مسقط ، چين ، ايسٽ انڊيز ، بنگال، جپان، ۽ گجرات سان واپار ڪيو ويندو هو. ڪراچي ان وقت به خشڪي توڙي بحري ذريعن وسيلي پوريءَ ايشيا ۽ ٻين کنڊن سان ڳنڍيل هئي . ڪراچي ڏهن خشڪي رستن ذريعي پوري ننڍي کنڊ سان مليل هوندي هئي ، اهي خشڪي رستا هن ريت هئا :

    (1) ڪراچيءَ کان ٺٽو (لانڍي ، ڌاٻيجي، گهارو، گجو، ٺٽو )

    (2) ڪراچيءَ کان ڀُڄ . (ڪراچي، ٺٽو، سجاول، مرزو لغاري، مغلڀين، مسافر خانه، لکپت، ڀڄُ)

    (3) ڪراچي کان ڪوٽڙي (ڪراچي، ٺٽو، جهوڪ، ڪوٽڙي)

    (4) ڪراچي کان سيوهڻ (ڪراچي، سپوران، دمب، کڏيجي، ڌماچ، ٿاڻو بولا خان، بچاڻي، گجور، پکرن، سيوهڻ ) .

    (5) ڪراچيءَ کان سيوهڻ (ڪراچي، ڪوٽڙي پيٽارو، مانجهند، سن، آمري، لڪي، سيوهڻ) .

    (6) ڪراچي کان پنجاب (ڪراچي، سيوهڻ، لاڙڪاڻو، سکر، ملتان، جهنگ).

    (7) ڪراچي کان افغانستان (ڪراچي، لاڙڪاڻو، شڪارپور، افغانستان) .

    (8) ڪراچي کان ڪابل (ڪراچي،سونمياڻي، ٻيلو، قلات، قنڌار، ڪابل) .

    (9) ڪراچي کان جوڌ پور (ڪراچي، لکپت، امر ڪوٽ، جوڌ پور) .

    (10) ڪراچي کان گوادر (ڪراچي، ٻيلو، گوادر).

    انهيءَ خشڪي رستن کان سواءِ پنجاب ۽ سنڌ سنڌو نديءَ جي وسيلي به پاڻ ۾ ڳنڍيل هئا، ۽ سنڌو نديءَ جا ڏاکڻيا بندر خشڪي ذريعن وسيلي ڪراچيءَ سان مليل هئا .

    ڪراچيءِ جو بندر جو ان وقت اڃا جديد بندرگاهن جي سهولتن کان محروم هو . سو ان وقت به فطري ۽ قدرتي طور تي هڪ لاجواب بندر هو . ميرن پنهنجي دور ۾ هن ڏانهن وقت ۽ حالتن مطابق چڱو ڌيان ڏنو . 1799ع ڌاري هنن منوڙي تي لائٽ هائوس ۽ قلعو ٺهرايو . 1839ع ۾ هن بندر تي 50 کان 150 ٽنن جي وزن وارا وڏا ٻيڙا هئا، ان کان سواءِ ننڍين ۽ وچولين ٻيڙين جو ته ڪو ڪاٿو ئي ڪو نه هو .

    ڪراچيءَ جي تجارتي ۽ واپاري اهميت جو اندازو هن مان ئي لڳائي سگهجي ٿو ته 1809ع ۾ هتان جيڪا ڪسٽم ڊيوٽي حاصل ٿي ان جو انگ 99000 روپيا هو . 1838ع ۾ ساڳي آمدني وڌي وڃي 150000 روپيا ٿي . انهيءَ ساڳي سال ڪراچي بندر تان جملي 5894000 روپين جو واپار ٿيو .

    تاريخ ساز شهر :

    انهيءَ ۾ ڪو به شڪ ڪونهي ته سنڌ کي سدائين اتر کان خطرو پئي رهيو آهي ، تاريخ شاهد آهي ته سنڌ انهن اتر وارن خطرن کي ته منهن ڏيندي پاڻ بچائيندي پئي آئي آهي . پر ڏکڻ (ڪراچي ۽ ان جي پسگردائي )طرفان ٿيندڙ حملا هن لاءِ هميشه موتمار پئي ثابت ٿيا آهن، ۽ انهن حملن جا اثر انقلابي ۽ دور رس پئي رهيا آهن . تاريخ ٻڌائي ٿي ته مدد خان لٽ ڪئي ۽ نادر خان قهر بڻجي آيو ته به سنڌ پنهنجي پيرن تي بيهڻ جي لائق ٿي وئي. ان کان سواءِ ارغون، ترخان، ۽ مغل جي سڀ اتر طرف کان آيا، تن سنڌ جي آزاديءَ کي متاثر ڪيو، ليڪن ان هوندي به سنڌ جي تاريخ ۾ انهن دؤرن کان پوءِ ڪلهوڙن ۽ ميرن جو دؤر اچي ٿو . يعني وري به سنڌ انهن کان آزادي حاصل ڪئي. ساڳي نموني سان يونان ۽ ايران به هميشه لاءِ سنڌ تي حڪومت هلائي نه سگهيا، پر ڏکڻ طرف (ڪراچي ۽ ان جي پسگردائي )طرفان سنڌ جي تاريخ ۾ محض ٻه حملا ٿيا، جن صدين تائين سنڌ جي سماج، مذهب ۽ سياست کي بدلائي ڇڏيو . 712ع ۾ محمد بن قاسم هن طرف کان ئي آغاز ڪري سنڌ تي قبضو ڪيو، جنهن جي نتيجي ۾ ذري گهٽ سنڌ جو پورو معاشرو تبديل ٿي ويو. ٻيو واقعو ميرن جي آخري دؤر ۾ واقع ٿيو. ان عرصي دوران سنڌ هڪ آزاد ۽ خودمختيار ملڪ هو، جنهن ۾ سياست جو هڪ نئون ۽ ڪامياب تجربو ڪيو ويو ، ۽ گڏيل جوابداريءَ تحت حڪومت هلائي ويئي . ان زماني ۾ ننڍي کنڊ تي قابض فرنگي سامراج کي بين الاقوامي سطح تي وڏا وڏا خطره درپيش هئا . نيپولين بونا پارٽ جي فتحن ۽ ڪاميابين، فرنگي سامراج کي بدحواس ڪري ڇڏيو هو، افغانستان ، ايران ۽ روس به هن ست سمنڊ پار واري پرماريت ۾ ايمان رکندڙ حڪومت لاءِ نيڪ جذبا نه ٿي رکيا . انهيءَ وقت سنڌ ئي هڪ اهڙو ملڪ هو جو انهيءَ دور جي ٽڪر کائيندڙ مفادن ۾ مفاهمت پيدا ڪري ٿي سگهيو، ۽ هن امن پسند ملڪ جو اهو ئي پارٽ ادا ڪيو ، جنهن جي نتيجي ۾ انهن ڌوڪيل حڪومتن جي وچ ۾ اهڙا تصادم نه ٿيا. ليڪن توسيع پسند ۽ استحصال پسند فرنگي سامراج کي انهيءَ وقت تائين سک ۽ سڪون نه ٿي آيو جيستائين ايران ۽ روس جي اتحادي افغانستان سان نه ٿي اچايائين . فرنگي سرڪار لاءِ سنڌ ٽپي افغانستان سان وڙهن کان سواءِ ڪو چارو ئي ڪونه هو. پر سنڌ هڪ خودمختيار ملڪ هئڻ جي صورت ۾ ٻئي خودمختيار ملڪ خلاف استعمال ٿيڻ کان قاصر هو . انهن حالتن کي ڏسي فرنگي سرڪار هڪ نئين چال کيڏي، ۽ پنهنجيون اکيون ڪراچيءَ تي کوڙي ڇڏيون.

    ميرن جي آخري زماني ۾ ڪراچي وڏي اوج ۽ عروج تي پهچي چڪي هئي . جڏهن ته 1813ع ڪراچيءَ جي آدمشماري 13000 هئي، پر هيءَ ته ان کان به پوءِ جي ڳالهه آهي . ان وقت سنڌ جا ڪيترائي (سنڌو نديءَ جا ڏاکڻيا) بندر ڦٽي چڪا هئا، ۽ ڪراچي سنڌ جو بين الاقوامي تجارتي ۽ دفاعي مرڪز بڻجي چڪي هئي . 1839ع ۾ انگريزن ڪراچيءَ تي قبضو ڪيو . سنڌ جي تاريخ ۾ سنڌ تي ڏکڻ طرفان هي ٻيو حملو هو . ان جي نتيجي ۾ ڪراچي ۽ ان جي پسگردائي باقي سنڌ کان ڪٽجي ويئي . انهيءَ وقت ڪراچيءَ جي اها حيثيت ٿي ويئي جيڪا اڄ ”اسرائيل“ کي آهي . سنڌ جو ڌڙ ڄڻڪ ان کان ڌار ڪيو ويو ۽ باقي سنڌ جي حالت نازڪ بڻجي وئي. ان وقت سنڌ کي اتر طرفان پنجاب ، رنجيت سنگهه جي روپ ۾ اکيون ڏيکارڻ لڳو . ڏکڻ اڳيئي فرنگي سرڪار والاريون بيٺي هئي، باقي اولهه واري حڪومت بلوچ، ان وقت سنڌ جي تڪڙي مدد ڪرڻ جي حيثيت ۾ نه رهيا. ڪراچيءَ جي کسجي وڃڻ ڪري سنڌ جو ٻاهرين دنيا سان لاڳاپو ٽٽي پيو، ان جو بين الاقوامي تجارتي ۽ واپاري راهون بند ٿي ويون ۽ خود سندس ٽڪرو ڪراچي هن لاءِ اسرائيل بڻجي ويو، جنهن ڪري سنڌ جون سموريون دفاعي قوتون رتيءَ برابر رهجي ويون، ۽ ان جي قومي آزادي خطري ۾ پئجي وئي، ۽ پوءِ اهو ثابت ٿيو ته ڪراچي کسائڻ جو سودو سنڌ واسين کي مهانگو پيو. انگريزن پنهنجا عهد ناما مڙهيا، سنڌ کي پنهنجي جاگير ڄاڻي لتاڙي وڃي افغانستان سان اٽڪيا . اتي جڏهن سندن دال نه ڳري ته واپس ايندي آسانيءَ سان سموري سنڌ کي ڳڙڪائي ويا. يعني ڪراچي وڃائي سنڌ واسين پنهنجي آزادي تان هٿ ڌوئي ويٺا . 1839ع ۾ هن شهر ۽ ان جي پسگردائي سنڌ جي تاريخ کي متاثر ڪيو ، جنهن جي نتيجي ۾ 1843ع ۾ سنڌ ۾ فرنگي راڄ جو آغاز ٿيو . هن ڌارئي راڄ دؤران به هي شهر سنڌ جي سياست کي متاثر ڪندو رهيو . نئين دؤر جي شروعاتي ٽئين سال ۾، يعني 1846ع ۾ ڪراچيءَ جي ڪليڪٽر ڪئپٽن پريڊي هتي ”ڪراچي فري اسڪول “ قائم ڪيو ، جيڪو 1853ع ۾ ”چرچ مشن سوسائٽي“ جي حوالي ڪيو ويو . مختصر لفظن ۾ ايئن کڻي چئجي ته هن دؤر ۾ ڪراچي مغربي تعليم جو مرڪز به ٿيڻ لڳو . جنهن ڪري اڳتي هلي اسان جي سماج ۾ انقلابي تبديليون آيون . 1852ع ۾ وقت جي ڪمشنر بارٽل فريئر غير سنڌي عملدارن کي لازمي سنڌي سکڻ جو حڪم ڏنو . انهيءَ حساب سان به ڪراچي کي اهو اعزاز حاصل آهي ته هن ئي شهر مان سنڌي ٻولي ۽ علم، ادب جي عظمت ۽ اهميت جي مڃتا جي صدا بلند ٿي .

    1857ع ۾ جڏهن ننڍي کنڊ جي عوام فرنگي سرڪار خلاف جنگ جوٽي ته سموري سنڌ هن تحريڪ ۾ حصو ورتو پر انهيءَ تحريڪ جي تاريخ هن ئي شهر ۾ لکي ويئي . يعني امپريس مارڪيٽ جي محل وقوع وٽ آزاديءَ جي سپاهين کي توب جي منهن ۾ ڏئي شهيد ڪيو ويو .

    1885ع ۾ ”مجمع محمدي سنڌ“ (سنڌ محمدن ايسوسيئشن) طرفان ”سنڌ مدرستھ الاسلام“ نالي هڪ تعليمي ادارو قائم ٿيو . ليڪن ڪراچيءَ جو اعزاز ته اهو آهي جيڪو ”سنڌ مدرستھ الاسلام “ جي ڦل ۾ ظاهر ٿيو . هن مدرسي اهڙين شخصيتن کي جنم ڏنو جن، هن ننڍي کنڊ جي سياست ۾ اهم پارٽ ادا ڪيو . اهڙين شخصيتن مان پاڪستان جو باني محمد علي جناح، رئيس غلام محمد ڀرڳڙي، سر شاهنواز ڀٽو، غلام حسين هدايت الله، رئيس المهاجرين جان محمد جوڻيجو، شيخ عبدالمجيد سنڌي، محمد هاشم گذدر، مير ايوب خان، محمد ايوب کهڙو، قاضي فضل الله، ۽ قاضي خدا بخش جا نالا قابل ذڪر آهن. هن ئي شهر جي تاريخي اداري نه رڳو نامور سياستدان پيدا ڪيا، پر ناميارا عالم ۽ اديب، شاعر ۽ مفڪر به پيدا ڪيا. جن ۾ علامه آءِ .آءِ قاضي، دائود پوٽو، محمد ابراهيم جويو ۽ قابل ذڪر آهن .

    هن شهر جي مدرسته الاسلام مان پڙهي نڪتل سياستدانن ننڍي کنڊ جي سياست کي جهڙي طرح متاثر ڪيو، ان جي ڄاڻ سمورن سنڌ واسين کي هوندي . ان کان سواءِ مسلم ليگ جو باني ، بين الاقوامي شهرت جو مالڪ ۽ خواجن جو روحاني رهبر هزهائينس آغا خان به هن ئي شهر ۾ جنم ورتو . سنڌ جو پهريون ڪاليج 1887ع ۾ قائم ٿيو . جنهن کي اڄ ”ڊي . جي سنڌ ڪاليج“ جي نالي سان سڃاتو وڃي ٿو . سنڌ جو پهريون سول انجنيئرنگ ڪاليج (اين .اي .ڊي ) به هن ئي شهر ۾ (1921ع) ۾ قائم ٿيو. ان کان سواءِ سنڌ جو پهريون لا ڪاليج (ايس .ايم . لا ڪاليج) ۽ سنڌ جو پهريون ڪمرشل ڪاليج (ڪارنوڪيشن ڪاليج) به هن ئي شهر ۾ قائم ٿيا . سڀ کان وڏي ڳالهه ته ”سنڌ يونيورسٽي“ به پهريون هتي ئي قائم ڪئي وئي .

    سنڌ کي ممبئي کان الڳ ۽ علحده ڪرڻ جو باعث به هي شهر هو ته خلافت تحريڪ دوران خالق ڏني هال ۾ بائيڪاٽ ۽ هجرت جا ٺهراءَ پاس ڪرائيندڙ شهر به هي هو . پاڪستان جو پهريون ٺهراءُ به هن ئي شهر ۾ پاس ٿيو . ننڍي کنڊ جي پهرين سياسي پارٽي ”سنڌ سڀا“ به هن ئي شهر ۾ قائم ٿي ته ”سنڌ محمدن ايسوسيئشن“ به هن ئي شهر ۾ بڻائي وئي . سنڌ مسلم ليگ جي پهرين شاخ به هن ئي شهر ۾ قائم ڪئي وئي . ۽ مسلم ليگ جو پهريون صدر به هن ئي شهر ۾ ڄائو . ڪانگريس جا ڪوڏيا به هن ئي شهر پيدا ڪري ڏنا ، ته تحريڪ آزاديءَ جا متوالا به هن ئي شهر ڏنا . مولانا عبيد الله سنڌيءَ پنهنجي ”سنڌ ساگر پارٽي“ به هن ئي شهر ۾ قائم ڪئي ته سر غلام حسين هدايت الله پنهنجي”مسلم پوليٽيڪل پارٽي“ به هن ئي شهر ۾ ٺاهي . ”سنڌ اتحاد پارٽي“ به هتي ٺهي ته “سنڌ آزاد پارٽي“ به هتي ٺهي .

    مختصر لفظن ۾ ايئن چئي سگهجي ٿو ته هي شهر سنڌ جي سياست جو روح ، تاريخ جو جسم، ۽ تعليم جو مرڪز آهي . هن ئي شهر سان سنڌي جي اهميت به آهي ته عظمت به .

    شهر جي پسگردائيءَ جي اهميت :

    سنڌ جو هي حصو سياسي، سماجي، مذهبي، ۽ اقتصادي نقطئه نگاهه کان نه رڳو سنڌ، مگر باقي دنيا لاءِ به وڏي اهميت رکي ٿو . ڪراچي جو شهر ”مشرق جي راڻي“ ان جو بندر ننڍي کنڊ پاڪ و هند ، افغانستان ، روس ۽ چين جو “ليور پول“ ۽ پورو حصو ”مشرق جو لنڊن“ آهي .

    هن حصي کي سنڌ جي لاءِ وڏي اهميت حاصل آهي . سنڌ جو هي حصو سمنڊ جي ڪناري تي آهي . ان جي ٻنهي پاسن تي ويجهڙائي ۾ هڪ طرف ڪڇ ۽ ٿر، ٻئي طرف بلوچستان ۽ مڪران جا خشڪ علائقا واقع آهن. جڏهن سامونڊي هوائون لڳن ٿيون، ته اهي ڪڇ، ٿر، بلوچستان ۽ مڪران جي خشڪ هوائن سان ملي هڪ وڻندڙ ماحول پيد ڪري ڇڏين ٿيون ، انهيءَ ڪري هتان جي آب وهوا پنهنجو مٽ ۽ ثاني نه ٿي رکي . جيڪڏهن ايئن چئجي ته هي حصو سنڌ جي جنت آهي، ته ڪو به وڌاءُ نه ٿيندو .

    هي حصو نه رڳو آب وهوا جي لحاظ کن وڏي اهميت رکي ٿو ، بلڪ سنڌ جي معيشت لاءِ به ڪرنگهيءَ جي هڏيءَ جي حيثيت رکي ٿو. سنڌ ۾ جيڪڏهن ڪراچي ۽ ان جو بندر نه هجي ها ته سڄي سنڌ سڃي ۽ بکي لڳي ها ۽ هتان جي واپار توڙي تجارت کي ڪاپاري ڌڪ لڳي ها. سنڌي ڪڏهن به سرانديپ جي سونهن ڏسي نه سگهن ها ۽ ڪڏهن به جاوا ۾ جاوا ڪري نه سگهن ها .

    هن حصي کي نه رڳو سنڌ ۾ بلڪ دنيا ۾ به اهميت حاصل آهي. سنڌ جو هي حصو پنهنجي محل وقوع سبب وڏي جاگرافيائي اهميت رکي ٿو . هي حصو دنيا جي ٽن ننڍن کنڊن ايشيا، آمريڪا ۽ يورپ جو مرڪز آهي . ڪراچي تي دنيا جي وڏي کان وڏي ٻين برِ صغيري (ننڍي کنڊ جي وچ ۾) آمدورفت جو هوائي ، خشڪي، ۽ پاڻيءَ وارن ذريعن جو مرڪز آهي . سنڌ جي هن ئي حصي ۾ ننڍي کنڊ پاڪ و هند جو الاهون بندر واقع آهي ، جتان وچ ايشيا ۽ باقي دنيا سان تڪڙو ۽ سستو واپار ڪري سگهجي ٿو .

    جنگي ۽ دفاعي نقطئه نگاهه کان سنڌ جو هي حصو پوري ننڍي کنڊ ۽ ايشيا لاءِ مرڪزي حيثيت رکي ٿو . هي حصو بين الاقوامي مفادن ۽ طاقتن جي وچ ۾ توازن يا بگاڙو پيدا ڪرڻ جو مکيه ڪارڻ جي حيثيت رکي ٿو . دنيا جي ڪا به طاقت سنڌ جي هن حصي جي اهميت کان انڪار ڪري نه ٿي سگهي، انهيءَ آڌار تي چئي سگهجي ٿو ته ڪراچي ۽ ان جي پسگردائي سنڌ جي تاريخ، تمدن، تهذيب، سياست، تجارت ۽ علم ادب جي ميدان ۾ اهم جاءِ والاري ٿي . ان ڪري جيڪڏهن ان کي سنڌ جي قسمت جو چمڪندڙ ستارو چئجي ته ڪو به وڌاءُ نه ٿيندو .

     

    (روزانه ”هلال پاڪستان “ ، ڪراچي ، مورخه : 1 ، جون 1979ع )

     

     

  • 2.ننڍي کنڊ ۾ سنڌي ڇپائي

    ننڍي کنڊ ۾ سنڌي ڇپائي

     

    سنڌ جي تڏهوڪي ڪمشنر سر بارٽل فريئر جي ڪوششن سان 1853 ۾ سنڌي لپئي جي سڌارو ۽ واڌارو ٿيو، ليڪن سنڌ ۾ ڇپائيءَ جو آغاز انهيءَ کان اڳ ٿيو. چيو وڃي ٿو ته خانگي شعبي ۾ سڀ کان اول پارسين سنڌ ۾ پريس قائم ڪئي. سرڪار جو ڇاپخانو پهريون ڪوٽڙيءَ ۾ هوندو هو. هن وقت تائين اهو پئي سمجهيو ويو آهي ته ننديرام جو ڪتاب”باب نامو“ پهريون سنڌي ڪتاب آهي، جيڪو شايع ٿيو، ليڪن سنڌ ۾ انهيءَ ڪتاب کان اڳ به سنڌي ڪتاب شايع ٿيا، جهڙوڪ : ”حڪايت الصالحين“ جيڪو اصلي ۾ عربيءَ ۾ هو، ان کي ولي محمد ترجمو ڪيو. هي ڪتاب 580 صفحن تي مشتمل هو ۽ 1851ع ۾ ڪراچي ۾ ڇپيو. ان کان پوءِ 1952ع ۾ ”چٽ جي پاڙ“ نالي خانداس جو ترجمو ٿيل ڪتاب شايع ٿيو، جيڪو اصل ۾ سدا سک لعل جي هندي ڪتب ”اصول نقش“ جو ترجمو هو. هي، ڪتاب ڊرائينگ جي موضوع تي لکيل هو ۽ 35 صفحن تي مشتمل هو. ساڳي سال ”گليڊون جون ڳالهيون“ ڪتاب به ڇپيو. هن ڪتاب ۾ فارسي مان 75 ڪهاڻيون ۽ ڏوسل ڀائي سهراب جا پهاڪا ڏنا ويا هئا . هي ڪتاب اي- پي-آرٿر ۽ منشي غلام علي ترجمو ڪيو هو. بهرحال 1853ع ۾ سنڌي ٻوليءَ کي دفتري ٻوليءَ جو درجو مليو ته سموري سنڌ ۾ پريسن جو ڄار پکڙجي ويو. پر جيئن ته نيپيئر جي چئن سالن جي گورنريءَ کان پوءِ سنڌ کي بمبئي پرڳڻي سان ملايو ويو هو، ۽ انهيءَ ڳانڍاپي سبب سنڌ واسين کي ننڍي کنڊ ۾ اچڻ وڃڻ جو موقعو مليو ته سنڌ کان ٻاهر به ڇپائيءَ جو آغاز ٿيو. سنڌي زبان جو پهريون ديوان ”ديوان گل“ به سڀ کان پهريون بمبئي ۾ ڇپيو. جيستائين سنڌ جو بمبئي سان الحاق رهيو، ان وقت تائين سنڌيءَ جا ڪتاب سنڌ کان ٻاهر به ڇپبا رهيا، پوءِ وري لاهور کي اها مرڪزي حيثيت ملي، جتي هندوستان جي ورهاڱي تائين ڪتب ڇپبا رهيا .

    سنڌ کان ٻاهر هند جي جن شهرن ۾ ڪتاب شايع ٿيا آهن، انهن تي هن کان اڳ به لکيو ويو آهي. سيد پيرحسام الدين راشدي ۽ ڊاڪٽر عبدالمجيد ميمڻ جا مضمون ”نئين زندگي“ ۾ ڇپيا هئا. مرحوم غلام محمد گراميءَ وري ٽه ماهي ”مهراڻ“ ۾ هڪ مضمون لکيو هو. ان کان سواءِ سنڌالاجي طرفان شايع ٿيل ”ديني ڪتابن جو ڪئٽلاگ“ ڪتاب ۾ به اهڙي قسم جي ڪجهه معلومات ڏني وئي آهي .

    سنڌي ڪتاب لنڊن ۾ ۽ جرمني جي ليپزگ برڊ شهر ۾ ڇپيا هئا، آئون انهن جي ذڪر ڪرڻ کان سواءِ هند ۾ ڇپيل ڪن ڪتابن ۽ پريسن جو ٿورو احوال ڏيان ٿو :

    آگره : هن شهر ۾ ”ابولعلائي اليڪٽرڪ پريس “ نالي هڪ آڳاٽو ڇاپخانو هوندو هو، جنهن ۾ سنڌيءَ جاڪتاب به ڇپيا . اهڙن ڪتابن مان مرزا علي قلي بيگ جو ترتيب ڏنل سچل سائين جو ڪلام ”رسالو سچل سائين“ ذڪر قابل آهي. هي ڪتاب 1902ع ۾ انهيءَ پريس مان ڇپيو هو .

    ممبئي : جيئن ته سنڌ لڳ ڀڳ 90 سال ممبئي مرڪز هيٺ رهي، ان ڪري هن شهر مان سنڌيءَ جا ڪيترائي ڪتاب شايع ٿيا. جهڙوڪ ”ليکي جي پيڙهه“ (خواجه سنڌي خط ڪل صفحا 32- سال 1866ع )، ”سنڌي ابولحسن “ (ابولحسن جو ڪتاب ڪل صفحا 152 سال 1869)، ”نورالابصار“ (عبدالله جو ڪتاب ڪل صفحا 546 سال 1869ع )، ”معراج نامو“ (ڪل صفحا 199 سال 1870ع )، ”هدايت الصالحين “ (ولي محمد جو ڪيل منظوم ترجمو ڪل صفحا 53 سال 1870ع)، ”مجموعه وفات نامو“ (هن ڪتاب ۾ نبي ڪريم صلي الله عليه وآله وسلم، بيبي فاطمه ۽ حضرت عبدالقادر جيلاني جي وفات جو احوال ڏنل آهي ڪل صفحا 80 سال 1871 )، ”مجموعه سڱ نامو“ (شاديءَ بابت ڪتاب- ڪل صفحا 112 سال 1870ع )، ”سئر بوستاني “ (اسحاق نيشاپوريءَ جي ڪتاب ”قصص الانبياءَ“ جو ترجمو، مترجم ميان محمد حسين. هي ڪتاب ٻن ڀاڱن ۾ آهي . پهريون ڀاڱو 276 صفحا ۽ ٻيو ڀاڱو 256 صفحا آهن سال 1871ع )، ”منتخب الفوائد“ (مولوي عبدالرحيم جو ڪتاب صفحا- 40÷240 سال 1871ع)، ”حيات العاشقين“ (عبدالرحمان ولد محمد هاشم جو ڪتاب- صفحا 296- سال 1871ع)، ”بدر المنير“ (مخدوم عبدالله جو ڪتاب صفحا 270 سال 1871)، ”جمجمه جو قصو“ (فتح محمد جو ڪتاب سال 1872ع)، ”مجموعه وفات نامو“ (احوال ڏنل صفحا 96 سال 1872ع )، ”غزوات “ (ميان عبدالله جو ڪتاب ٻه منظوم جلد – صفحا 172+ 132- سال 1872ع) تنبيهه الجاهلين“ (صفحا 52 سال 1872ع)، ”روضه الشهداءِ“ (احمد سنڌي جي شاعريءَ جو ڪتاب صفحا 712 1872ع)، ”عقيق جو رسالو“ (ميان ابراهيم جو ڪتاب جنهن ۾ جهنڊ لهرائڻ جي رسم تي بحث ڪيو ويو آهي. هن ۾ تنبيهه الغافلين ڪتاب به ڏنو ويو آهي. صفحا 64 سال 1872ع)، ”ترتيب الصلوات“ (حافظ محمد عثمان جو ڪتاب. صفحا 104 سال 1872ع)، ”ترتيب الصلوات“ (حاجي محمد جو ڪتاب. صفحا 68 سال 1872ع)، ”مجموعه مد حيات“ (صفحا 128- سال 1872)، ”مجمع الفوائد“ (حاجي محمد خطيب جو ڪتاب. صفحا 336 سال 1872ع)، ”سنڌي مداحون“ (ضياء الدين جو ڪتاب. صفحا 156 سال 1873ع)، ”حقوق الزوجين“ (منظوم ڪتاب ”مجموعه“ ۾ ڏنل. صفحا 54 سال 1873ع)، ”هدايت المريدين“ (مخدوم ابراهيم جو منظوم ڪتاب . صفحا 56 سال 1873ع)، ”قمر المنير“ (منظوم . صفحا 280 سال 1873ع)، ”قوت العاشقين“ (مولوي محمد هاشم جو ڪتاب. صفحا 432 سال 1873ع)، ”سئر بوستاني“ (احوال مٿي ڏنل . صفحا 256 + 276 سال 1873ع)، ”بيبي خديجھ الڪبريٰ“ (سوانح تي لکيل منظوم ڪتاب ”مجموعه “۾ ڏنل آهي.۽ 40 صفحن تي مشتمل آهي سال 1873ع)، ”سيف الملوڪ ۽ بديع الجمال“ (صفحا 288 سال 1873ع)، ”زاد الفقير“ (مولوي عبدالخالق. صفحا 184 سال 1873ع)، ”مجموعه“ (هن ڪتاب ۾ ”نصيحت نامو“، ”حقوق الزوجين“، ”موت نامو“، ”بيبي خديجھ الڪبريٰ“، ” علي ملڪ جو قصو“، ”تميم انصاري جو قصو“ ۽ ”قاضي ۽ چور جو قصو“ ڏنل آهن.“صفحا 220 سال 1873ع)، ”تفسير پاره تبارڪ“ (ميان مهرو جو لکيل تفسير. صفحا 576 سال 1873ع)، ”ٽه وايا آخري“ (عبدالله محمد مقيم جو ڪتاب. صفحا 104 سال 1874ع)، ”سنڌي مداحون“ (ضياء الدين جو ڪتاب. صفحا 104 سال 1874ع)، ”انيس المتقين“ (شيخ عبدالصمد جو تصوف جي موضوع تي منظوم ڪتاب، هن ۾ ”سراج الجاهلين“ به شامل آهي. صفحا 62 سال 1874ع)، ”فرائض الاسلام “ (ميان عبدالله جو ڪتاب. صفحا 120 سال 1874ع)، ”شمائل نبوي“ (صفحا 366 سال 1874ع)، ”مجنون و ليليٰ“ (حاجي عبدالله نظاماڻيءَ جو منظوم ڪتاب. صفحا 96 سال 1874ع)، ”مجموعه مولود“ هن ڪتاب ۾ مولودن کان سواءِ ”معراج نامو“، ”بايزيد بسطاميءَ جو قصو“، ”بابر انصاريءَ جو قصو“ ۽ ڪي ڪافيون ڏنل آهن ( صفحا 88 سال 1874ع)، ”ڪنز العبرت“ (عبدالله سنڌيءَ جو ڪتاب. صفحا 248 سال 1874ع)، ”ليليٰ مجنون“ (سيد فاضل شاهه جو ڪتاب جنهن ۾ ڪي ڪافيون به ڏنل آهن. صفحا 72 سال 1874ع)، ”بيان العارفين“ (شاهه ڪريم جو ڪتاب. صفحا 206 سال 1876ع)، ”مجموعه مدحيات“ (احوال ڏنل.صفحا 152سال 1876ع)، ”ترتيب الصلوات “ (حاجي محمد جو ڪتاب. صفحا 68 سال 1876ع)، ”شاهه جو رسالو“ (ڊاڪٽر ٽرمپ جو ترتيب ڏنل. صفحا 512 سال 1876ع)، ”مختيار نامو“ (ڪربلا جي واقعي تي فارسي ۾ لکيل ڪتاب جو ترجمو جيڪو علي محمد جان ڪيو. صفحا 1072 سال 1882ع- شايد سنڌيءَ ۾ ڇپيل پهريون ضيخم ڪتاب).

    ممبئي ۾ شايع ٿيل ڪن ڪتابن کان پوءِ اسان جيڪڏهن اتان جي ڪن پريسن جو وچور ٺاهينداسين ته اهو هن ريت ٿيندو :

    . ممبئي پريس :

    هي پريس ممبئي شهر ۾ هئي، انهيءَ مان ”تفسير هاشمي پاره ٽيهون“ ۽ ٻيا ڪتاب شايع ٿيا .

    2. ڇاپخانه صفدري :

    هن پريس مان فقير عبدالصمد جو ڪتاب ”شرائط الجمعھ“ (1885) ۽ ٻيا ڪتاب شايع ٿيا .

    3. مطبع حيدري :

    هن پريس مان ميان بن رحمته الله جو ڪتاب ”روضھ شهداءِ“ (1863) ۽ ٻيا ڪتاب شايع ٿيا .

    4. مطبع رحيميه :

    هي پريس اسطبل اسٽريٽ ممبئي نمبر 8 ۾ واقع هئي. انهيءَ مان ڊاڪٽر دائود پوٽه جو ڪتاب”مرشدي المبتدي“ (1933) شايع ٿيو .

    5. مطبع ڪريمي :

    هن پريس مان سنڌيءَ جا ڪيترا ئي ڪتاب شايع ٿيا، جن مان مخدوم ابولحسن جو ”مقدمه الصلوات“، قاضي عبدالڪريم جو ”دلائل الخيرات“ ، قاضي عبدالڪريم جو ترتيب ڏنل ”شاهه عبداللطيف ڀٽائي“ (1911)،مخدوم ميان عبدالصمد جو ”مفتاح الصلوات“ (1927)، قاضي عزيز الله جو سنڌي فارسي ۾ ترجمو ڪيل ”قرآن مجيد دو ترجمه“ (فارسي ترجمو شاهه ولي الله ۽ شيخ سعدي جو 1935ع) ذڪر ڪرڻ لائق آهن .

    6. مطبع نامي ڪريمي :

    هن پريس مان ”معراج نامو“ ۽ ٻيا ڪتاب شايع ٿيا.

    پونو : ممبئي کان سواءِ سنڌي ڪتاب پوني ۾ به شايع ٿيا. هن شهر ۾ ”ڏاتار برادرس“ نالي هڪ اشاعتي مرڪز به هوندو هو، جنهن سنڌي ۾ ڪيترائي ڪتاب ڇپرائي پڌرا ڪيا . ساڳي اشاعتي اداري جي ساڳي نالي سان پرنٽنگ پريس به هوندي هئي. هن شهر جي ٻن پريسن ۾ ڪتاب شايع ٿيا.

    ڀارت پريس : هن پريس مان 1921ع ۾ سيد علي شاهه گوهريءَ جو ڪتاب ”اذڪار قلندر“ شايع ٿيو . ڏاتار پرنٽنگ پريس : هن پريس ۾ اڪثر ڪري سنڌيءَ جا نصابي ڪتاب شايع ٿيندا هئا .

    ديو بند : ورهاڱي کان اڳ هي شهر به هندوستان جي سياست توڙي تعليم جو مکيه مرڪز رهيو. سنڌ جي ڪيترن عالمن ديو بند جي مدرسي ۾ پڙهيو. هن مدرسي خود مولانا عبيدالله سنڌيءَ جي تعاون سان انگريزن خلاف انڊر گرائونڊ تحريڪون هلايون . هن شهر ۾ ”مطبع قاسم“ نالي پريس هئي، جنهن مان مرزا قليچ بيگ جو ترجمو ڪيل ”ايها الولد“ (1915) ۽ ٻيا ڪتاب شايع ٿيا.

    علي ڳڙهه : ديو بند وانگر هي شهر به هندوستان جو سياسي ۽ تعليمي مرڪز رهيو. انهيءَ رشتي سان سنڌ جي ماڻهن کي به شهر ۾ اچڻ وڃڻ جو موقعو مليو. هن شهر جي ”مطبع احمدي“ مان محمد عثمان نورنگ زاده جو ڪتاب ”بينات القرآن“ (1910) ۽ ٻيا ڪتب شايع ٿيا .

    لاهور : ممبئي جو شهر سنڌ جي مسلم خواه غير مسلم جو هڪ اهڙو گڏيل مرڪز هو، جتي کين سرڪاري ڪمن ڪارين لاءِ وڃڻو پوندو هو. ديو بند وري سنڌ جي مذهبي ذهنيت واري ماڻهن جي تعليمي مرڪز هو. علي ڳڙهه کي وري انگريزي تعليم جي خواهش مند نوجوان مسلمانن جي مرڪز جو درجو ڏنو. اهڙي نموني سان سنڌ جي سکن وري لاهور کي پنهنجو مذهبي، ثقافتي ۽ سماجي مرڪز بڻايو . سنڌي سکن ۽ ٻين غير مسلم رهواسين جي انهيءَ مذهبي ۽ تجارتي لاڳاپي اسان جي سياست تي به اثر وڌا. سنڌ کي جڏهن ممبئي کان الڳ ڪرڻ جون ڳالهيون شروع ٿيون ته انهيءَ اثر هيٺ سنڌ واسين اڳيان هي تجويز به پيش ٿي هئي ته سنڌ کي ممبئي کان ڌار ڪري لاهور سان ملايو وڃي. هي بحث اڳتي هلي تون ڇا تون ڇا ۾ تبديل ٿي ويو هو . خاص ڪري مير ايوب جنهن لاهور ۾ تعليم ورتي هئي، تنهن پنهنجي تجربي جي بنياد تي انهيءَ راءِ جي مخالفت ڪئي هئي ته سنڌ کي لاهور سان ملايو وڃي . مير ايوب جي انهيءَ راءِ تي چڱو خاصو ”اخباري هنگامو“ برپا ٿي ويو ۽ خاص ڪري ”سنڌگزيٽ“ اخبار ۾ اهڙا خط شايع ٿيا، جن مان تنهن زماني جي سنڌي پنجابي جي لاڳاپن جي خبر پوي ٿي . سنڌ آزاد ٿيڻ کان پوءِ لاهور سان ته نه ملي پر سنڌ جي غير مسلم طبقي ۽ خاص ڪري سکن جا انهيءَ مرڪز سان لاڳاپا رهيا . سکر جو ناميارو پبلشر ”هريسنگ اينڊ سنز“ پنهنجي پريس قائم ڪرڻ کان اڳ پنهنجا ڪتاب لاهور مان ئي شايع ڪرائيندو هو . لاهور مان سنڌيءَ جا ڪيترائي ڪتاب شايع ٿيا، انهن مان ڪي هي آهن :

    ”درود هزاه ۽ درود ارواحي“ (صفحا 26- سال 1873ع)، ”ڌرم تتويه“ (گر مکي خط صفحا 32- سال 1876ع)، ”هندوستان جي مختصر تاريخ“ (مترجم گل محمد خان صفحا 48- سال 1883ع)، ”گلستان بي خزان“ (مترجم وطڻمل ”محزون“-مذهبي شاعري صفحا 128- سال 1892ع)، ”عاملن جا نقل“ (خواجه سنڌي خط صفحا 32- سال 1992ع)، ”مورتي پريکشا“ (منوهر لعل صفحا 24- سال 1893ع)، ”حاتم طائي جو قصو“ (ترجمو صفحا 244- سال 1893ع)، ”چار درويش“ (مترجم احمد خان صفحا 248- سال 1893ع)، ”مداح“ (امرلعل- خواجا سنڌي خط صفحا 22- سال 1893ع)، ”تاريخ سنڌ“ (محمد اسلم صفحا 60- سال 1894ع)، ”مجموعه سه نثر“ (مولوي عبدالڪريم صفحا 60- سال 1896ع)، ”طب سڪندري“ (سڪندر علي صفحا 255- سال 1897ع)، ”طب سنڌي“ (پوڪر داس صفحا 38- سال 1897ع)، ”داستان امير حمزه“ (مترجم محمد حسن ڀاڱو پهريون صفحا 257- سال 1899ع)، ”حاتم طائي“ (ترجمو صفحا 244- سال 1900ع)، ”سچ جا ڳولهيندڙ“ (گر مکي خط صفحا 18- سال 1900ع)، ”نادر شاهه“ (مرزا قليچ بيگ صفحا 124- سال 1900ع) .

    لاهور جي جن پريسن ۾ سنڌي ڪتاب شايع ٿيا، انهن مان ڪي هي آهن :

    1. آريا اسٽيم پريس : هن پريس مان درمحمد ۽ هيمراج جو ترتيب ڏنل ”رسالو سچل سائين جو “ (1910) ۽ ٻيا ڪتاب شايع ٿيا .

    2.اسلامي پريس : هن پريس مان لال منوهر لعل جو ڪتاب ”نت منش ڪرم سنڌيا گائتري جاپ “ (1893)، بولچند ۽ گوڪلداس جو ڪتاب ”پوئي گرڀ گيتا سنڌي ٻولي ۾ “ ، سانوڻ مل خانچند جو ڪتاب ”مدح گرو نانڪ شاهه جي الف بي وار ۽ ڪٿا ست نارائڻ جي“ ۽ مسڪين فيض ڪريم جو ”حب الحرمين“ وغيره ڪتاب شايع ٿيا .

    3. خادم التعليم پريس: هن پريس مان محمد بچل حاجي ڇٽن همون پوٽي جو ڪتاب”حضرت امام مسلم بن عقيل“ ۽ ٻيا ڪتاب شايع ٿيا .

    4. سيوڪ اسٽيم پريس: هن پريس مان ڪراچيءَ جي “سناتن ڌرم سڀا“جي ڪيترائي ڪتاب شايع ٿيا. هوتچند ٽيڪواڻيءَ جو ڪتاب ”امرت ڦل“ به پهريون دفعو هن پريس مان 1911ع ۾ شايع ٿيو .

    5. ڪاشي رام پريس : سنڌ جي مشهور پبلشر ڄيٺانند ٿڌو مل واسواڻيءَ جا ڪتاب اڪثر ڪري هن پريس جا ڇپيل آهن. انهن ڪتابن مان ”جوزف ولمٽ“ (1919) ۽ ”لوز آف دي حرم“ (1919) قابل ذڪر آهن .

    6. ڪريمي پريس : هن پريس مان مولانا عبدالخالق ڪنڊياروي جو ”تفسير ڪوثر“ (1929) ۽ ٻيا ڪتاب شايع ٿيا .

    7. مجتبائي پريس: هن پريس مان ڄيٺانند جو ڪتاب ”انڌير نگري“ (1888)، منشي پنجومل جو ڪتاب ”ٻارهه ماهه موتيرام ۽ جمناداس“ (1888)، لال منوهر لعل جو ”ست ڌرم جي پالنا جي خوشخبري“ (1890) وغيره شايع ٿيا.

    8. مصطفائي پريس : هن پريس مان بابو سيتارام جو ڪتاب ”شراب پيئڻ جو نتيجو“ (1889)، ”هندڪيون گڏيل ويهه مداحون“(1890)، ڪشنچند ڪيولرام جو ”نرموهه ڪٿا“(نثر نظم) آوت راءِ ديوان نيڻومل جو ڪتاب ”ڪٿا پرهلاج جي“، لال منوهر لعل جو ”جيوڻ چرتر ڀڳت پورن جي ڪٿا“ وغيره شايع ٿيا .

    9. مفيد عام پريس : هن پريس مان ميان محمد اسماعيل جو ڪتاب ”بحرالحڪمت“ (1905) ۽ ٻيا ڪيترائي ڪتاب شايع ٿيا.

    10. نولڪشور اسٽيم پريس: هن پريس مان هوتچندٽيڪواڻي جو ڪتاب ”ڪٿا شري ستيه نارايڻ سوامي“ (1910)، ڏيا راج هيمراج جو ڪتاب”سري ڀڳوت گيتا“ (1910) ڌرم داس سڌاڻي جو ”آتم رس“ (1911)، ”ڪبير صاحب جا دوها“ (1912)، خوشي رام هيراننداڻيءَ جو ڪتاب ”مس جون“ (1912)، ڪندن مل ڏيپچند جو ڪتاب ”پيپي ڀڳت جا چرتر“ (1912)، تيجورام شرما جو ترجمو ”مختصر مها ڀارت“ (1912) پهريون دفعو هن ئي پريس مان ڇپيا .

    11. وڪٽوريا پريس : هن پريس مان عبدالله ۽ محمود جو ڪتاب”قصو شادي ۽ ٻڍاپڻ جو“ (1988)، ڄيٺا نند جو ”قصو دل جي وندر جو يا ڀل چوڪ“ (1987)، ۽ ساڳي ليکڪ جو ڪتاب ”گيتا جو ارڙهون اڌياءُ“(1987)، سڀ کان پهريان هتي شايع ٿيا .

    لائلپور : لاهور کان سواءِ پنجاب جي هن شهر ۾ به سنڌي ڪتاب شايع ٿيا. لائلپور جي ”نريندر اسٽيم پريس“ ۾ 1927ع ۾ قاضي محمد پريل جو ڪتاب ”مسلماني آساني“ شايع ٿيو .

    لڌيانه : لڌيانه ۾ به سنڌيءَ جا ڪتاب شايع ٿيا ۽ اهي اڪثر ڪري عيسائين شايع ڪرايا، اهڙن ڪتابن مان ”سچي ساهمي“ (صفحا 35-سال 1968) جو نالو مثال طور ڏئي سگهجي ٿو .

    (ماهوار ”پيغام“ ، ڪراچي ، نومبر / ڊسمبر 1983ع)