G. M. Syed
All Rights Reserved to G. M. Syed Institute of Social Sciences Sindh ©
Sindhudesh - The Prospects
I have stated above that Sindh is a country with roots in the past and there lives a historically evolved people in this land, who possess their distinct culture, language, and political economic identity of interests. On the other, hand Pakistan ad no history, and no country under such a name ever existed in the past. It is a freak that has cropped up under an intrigue.

I have also described the fantasies and dreams which accompanied the formation of Pakistan, and how all such dreams vanished in smoke, and Sindh and the Sindhi people had instead landed into the position of a colony under a vicious and ruthless imperialism that knows neither restraint nor humanity. We have been accordingly left with no option but to struggle for our political existence, economic prosperity and cultural advancement outside the frame work of Pakistan as it exists and functions today. As for as I can see, we have to face among others the following main obstacles, as we go along in our struggle for freedom

  1. Accusations by the Muhajir-Punjabi Vested Interests.
  2. Incarcerations and police excesses.
  3. Treachery and faithlessness by comrades.
  4. Losses in the process of struggle.
  5. Obstacles on the way of national unity and reconstruction after attainment of freedom.
I will first deal in general terms with some of our difficulties arising out of the above obstacles, before I discuss the gains and the blessings which freedom is bound to bring to our homeland and to our people.

It is not only the physical means those are used for gaining superiority and dominations on individuals and nations. The intellectual means prove even more efficacious for the purpose. Clever persons, classes and nations always first confuse and distort the minds of ignorant and backward people for gaining control over them. The Muhajir-Punjabi Vested Interests first deceived the Sindhis, Baluchis, Pakhtoons, and Bengali peoples in the name of religion and established Pakistan. Later they tried to pull their mind to sleep under slogans of glory of Islam, Muslim Unity, Islami Raj and security of Pakistan, so that they would accept their political, economic and cultural enslavement without making much of a very face about it.

The ideological deceptions that the Muhajir-Punjabi Vested Interests fashioned very carefully for use in this connection were as follows: -

(1) That all persons living in Pakistan were one nation based on religion.
(2) That Pakistan was the homeland of all the Muslims of the Indian sub-continent.
(3) That Pakistan was brought into being in order to unite all the Musalmans of the world.
(4) That Pakistan shall become an ideal Islamic State to be run under an Islamic constitution.
(5) That Pakistan has to perform the role of saving Islam and the Musalmans of the world.

Although these and such other deceptions of the Muhajir-Punjabi exploitator have been already discussed appropriately elsewhere in this book, it may not be out of place here to recount the same briefly in order to be able to keep a continuity of argument and to lend desired clarity to it.


The plain answer to the specious claim is that they are not. Instead, they are an amalgam of four nations, each having a different body of interest than the other. The concept of Muslim nationhood based on religion is not in practice anywhere in the world. It was inverted by the Muhajir-Punjabi Vested Interests for establishing their fief in Pakistan for deceiving smaller peoples living there, into accepting subordination under it without demur. This concept nationhood is wrong and deceptive, defies history, and contravenes universally agreed principles of the United Lions Organization.

The concept is wrong because there have cropped up of sects in Islam which stand in conflict with one another. Each of the sects believes the other to be not only wrong but also summarily conscionable to hell. Musalmans have indeed never remained agreed in the matter of their religious belief to live and act as one nation on that basis.

It is deceptive concepts because during the last thirteen years, they have not only never remained united but have always jumped at each others throats, fighting bitterly internecine, racial, religious and territorial wars. Poetically, they nave always remained divided in to nations and countries. There are over forty of them living in the world today.

The concept defies historical reality in as much as the world tried several times to build nations on its basis but failed. Emperor Ashoka based on Buddhism, emperor Vikrmaditya based on Hinduism, Popes based on Christianity, and Muslims through their institutions of Khilafat all tried to bind people into a unity based on religion. However, none succeeded. Finding it through experience to be a non-workable propositions the world finally gave up the attempt altogether and adopted secular approach, separating politics from religion, in the constitutions and administration of States and government.

The concept contravenes universally agreed principles of the United Nations organization in as much as none of its member nations, with the exception of Israel and Pakistan, treats itself a nation on this basis The Muhajir-Punjabi Vested Interests in Pakistan, being vicious Money-grabbers as the Jews and claiming their right to appropriation and exploitations of lands and people in Pakistan on the basis of combines take their stand urspation only, just as the Jews do in Palestine and in other Arab Lands, both the predatory on the common squalid theory of religious nationhood.


This is a wrong and baseless statement; Pakistan consists of four geographically distinct homelands of four historically established nations viz., the Punjabi, the Pakhtoons, the Baluchis, and the Sindhis. The Muhajir-Punjabi vested Interests imposed their over-lordship on these lands and people with the help and support of British Imperialism, and are maintaining it by means of force. The four original peoples living in Pakistan have a right to establish their separate independent and sovereign states in accordance with the right of self-determination of nations.

Concomitantly, Sindh is the homeland neither of all Musalmans, nor of Musalmans alone. It is the homeland of Sindhi Musalmans, Sindhi Hindus, Sindhi Christians, Sindhi Sikhs, and Sindhi Parsis. Sindh s distinctiveness, and its excellence, consists in the fact of its being the land holding in its embrace all the leading religions of the world and representing their unity. The truth and the light that is divinely present in them all.

The Musalmans migrants from Bharat have no right on Sindh, because the nationalist Sindhis Musalmans do not believe in religiously based nationhood, and consider it even contrary to the fundamental principles of Islam, and hold this very concept, as that of the Khilafat, to be responsible for the dissolution and downfall of the "Muslim" nations all over the world. They consider Khilafat an Islamism, and all other steps and institutions such as the recently collected Muslim Sarbrahi conference to be wrong and harmful for the promotion and betterment of Islam. Just as American seeks to strengthen and consolidate its Imperialism in Asia and Africa by helping Zionism similarly the Muhajir-Punjabi Vested Interest, by propping up Arab feudalism and by whipping up their peculiar brand of Islamism are only trying to strengthen and consolidate their exploitative class hegemony in Pakistan as well as in the under developed Muslim areas outside.


This argument too is totally wrong and misleading. No country can be Muslim, Hindu, or Christian in the strict sense terms. The citizens of countries are free to profess faith they in their individual discretion choose. People not born Muslims. "It is easy to style oneself a Muslim, to reach that high spiritual state of mind is not as simple". It is a risky proposition to consider the existing Muslim countries and States Islamic. Unity and alignment of countries on bases of religions is dangerous for religions themselves. The countries with Christian majorities are stronger in knowledge, wealth, industry and military preparedness and are more developed even culturally than the Muslim countries. Should consider unity and alliance based on religions advantageous for Christianity, they would certainly attain it. But all attempts to that effect made in the past, in certain quarters among them, miserably failed to prosper. Among Muslim countries too, all types of efforts at unity made through the institutions of Khilafat pan-Islamism or under emanations of promised Messiahs have so far led only to other splits among them. Government of Pakistan, which has failed to do justice even among the Nations living within borders and to unite them, can hardly be relied upon to unite the Muslim countries of the world. To talk of such a thing only speaks hypocrisy and deception. Its, only purpose to detract the mind of the peoples of Pakistan from their real problems and to establish the Muhajir-Punjabi hegemony Pakistan behind the mirage of hopes that it raises before them. There has been no unity among Musalmans during the 1300 years. Opportunists, normally weak, highly irreligious and self professed agents of imperialist interests as Jinnah, Liaquat Ali Khan, Ayub Khan and Bhutto have been known to be, could never bring about the world unity of Musalmans, however, friendly any body may see horizons for it.

The world knows that the ruling circles of Pakistan have irretrievably involved the country into Military pacts under American Imperialism. They receive arms from their masters and, with the aid of those arms, keep the smaller nations inside the borders suppressed and under intense state of exploitation. America today has three main bases for the protection of its imperialist policies in Asia, viz., Pakistan, Israel, and Turkey. The slogan of the unity of Islam or the Muslim countries through Pakistan could not therefore, be anything but a naivish piece of deception and chicanery.


This talk of an Islamic constitution and an ideal Islamic state too is only a stratagem on the part of the Muhajir Punjabi Vested Interests to turn the attention of the Sindhi, Balochi, and Pakhtoon peoples from their struggle for freedom and self-reliance in their political, economic and cultural life. Firstly, there exists no where anything like Islamic constitution. Secondly, in the modern framework of human society, the ticlic of Islamic jurisprudence cannot work. Thirdly, for instituting an ideal government, the first prerequisite is that the people should be politically, economically and morally raised and galvanized to work for it. Fourthly, there is nothing like any specific Islamic politics and Islamic economics, for which an individual or a people could work. Fifthly, it is contrary to the very nature of international law of existence that a country founded as Pakistan may unite, attain peace and exist as a stable political fact on the map of the world. I would dwell below on these five points to attain greater clarity: -


I have said that there exists nowhere anything like Islamic Constitution. Casting a glance on past history, we come across No Muslim country in which any government may have pursued its rule on the basis of any definitely or deliberately formulated constitution. For some time in the recent past, however, some of the Muslim countries have started adopting constitutions in imitation of the western countries. However, all such constitutions are secular and have nothing Islamic about them. There are more than 40 Muslim countries in the world today. None of these countries has a system even of a truly democratic government. None of them has made any Islamic constitutions nor does it claim to have made such a constitution for itself.

As stated elsewhere here, constitutions have to deal mostly with the problems such as the following:

For none of these problems of constitution, do we get any and specific guidance from the religion of Islam. It could indeed be said that formal constitution making for a state is a development of the modern time, and the society in Arab at the time of the rise and growth of Islam had not so evolved come mature as to be fit for a constitutional government. At present merely for the sake of raising quixotic windmills before the eyes of the gullible masses, following points have been included in the constitution of Pakistan. (a) The state shall be named and styled as the Islamic Republic of Pakistan.
(b) The Head of the State shall be a Muslim.
(c) The Pakistan Legislature shall not enact any law repugnant to Qura'an or the Sunnah
The discerning readers could easily see through the facetiousness of the cloaking resorted to in these provinces make the constitutions look Islamic. A person only in name a Muslim and in every thing else by his own definition, quite the opposite of it, becomes the Head of the State, the State assumes the name Islamic with nothing Islamic in practice in it but quite the opposite to it being the general rule inside it, including its Penal and criminal procedure codes standing based on as ancient and un-Islamic Law as the pre-Islamic and even pre-Christian Roman Law there could hardly be more ridiculous piece of chicanery and deception that going about proclaiming such a state as an ideal Islamic State!

It is an accepted fact of modern society that civil administration has hardly anything to do with religion. The organization of government stands based on secular consideration. Under every secular government, the marriage law and the law of succession, in case of every religious community, derive their sanction from the jurisprudence of the religion of that community. The rest of all the laws relating to various departments of government, such as the Revenue, the Police, the Judiciary, Health, Agriculture, Forest, Excise and Taxation, the Defense, the Foreign affairs etc. are made or unmade on considerations of changing requirements of social life and national interests, and are so made or unmade through Legislative Assembly and Councils composed of democratically elected representatives of the people. Under these circumstances, if the principles of making and for enforcing religious laws are accepted the entire democratic state structure of modern society shall crumble to the ground. For, such an attempt would give rise to a host of controversies, leading to innumerable difficulties hardly admitting of any man made solutions.

The first question that will arise in such a case will be whether the requisite laws for the Islamic Rule shall be made by the democratically elected people s representatives or by the Mullahs. If the leaders of Religious opinion have to exercise that power, what part will the member of the popularly elected legislative assemblies play in that field. And then what particular sect of religious leaders will have the privilege to hold and exercise these law-making powers. Who will arbitrate and settle disputes arising among such religious legislatures within a sect or outside?

Secondly, there will also arise a question as to who would interpret and administer these religious laws whether the present courts of justice will be allowed to function or be replaced with a new judiciary consisting of Kazis and Muftis. Moreover, if the new judiciary of Kazis and Muftis has to be created who will select them, and how will be they trained for their duties. Will the profession of pleaders and advocates be banned or the Mullahs and Maulvis will take up their place too before the religious courts. Thirdly, a question will also arise whether or not the Legislation work relating to the engineering, medical Excise, Finance, Foreign Defense, Banking and such other of modern state will be allowed to remain with its legislative organs or those too will be handed over for Islamicisation to the Mullah. How many of the Mullahs recruited to the different houses of legislation for about the needed Islamicisation in the existing Laws, d regulations relating to these and other fields of state activity and social life.

Since for the last twenty-six years, the Muhajir-Punjabi imperialists and their agents have been systematically raising dust storms over this issue, I would like to deal with each of these departments of government to show what scant guidance. If any, could they look for or obtain from the Islamic theology of the Mullahs.

(1) Administration

The highest authority of this department in the district is the Deputy Commissioner, also called the District Magistrate. Would the protagonists of the Islamic system propose training or selecting a person suited for this job, in consonance Islamic theology. Would these officers run their administration under the supervision of the Mullahs and could it be Mullahs themselves would staff these positions.

(2) The Police

Police men have to do parades and target-shootings, investigate cases of theft, murder and such other crimes, spy on the enemy, control traffic, put down rioting, and other violence and do such other duties as instruments to guard law and order in society. Would the advocates of the Islamic system propose to entrust these jobs too to the Mullahs to make them look Islamic.

(3) The Railways

This department concerns itself with laying railway lines, building stations procuring wagons and engines, fixing of freight rates and improving signaling techniques etc. for which engineers, station-masters, administrators, engine drivers, electricians and signal men are needed and not the of religious opinion or the Mullahs, however pious and learned they may otherwise be. The supporters of the Islamic system of government may well tell us what particular guidance may be Islamic theology have to offer in the matters of administering and running of the railway trains.

(4) The Engineering Workers

These deal with raising of barrages, digging of canals constructing roads and buildings, making of bridges and culverts, distribution of water of rivers, installation of factories, planning of towns and cities etc. The enthusiasts of the Islamic form of Rule should indeed tell us how and in what respect will the 1300 years old Shariat be of use to us in these things. Would the engineers have to build barrages and raise factories after obtaining blessings from the Mullahs.

(5) Education

In the modern times, the scope of education has outstripped by the imagination of the theologian. It covers varied extended fields of knowledge such as the arts, the science and the polytechnics of works and craft. There are schools, colleges and Universities in hundreds and thousands, with Libraries and Laboratories, in holding millions of books and the works of fresh discoveries and inventions inside their premises, waiting to spear out at the magic touch of man s genies. The theological pedagogy of the 1300 years old times, measured to the needs of life than existing could hardly touch the fringes of education as the modern society plans for itself. Would the mass-deceiving drum-beaters of the Muhajir-Punjabi Vested Interests let us know as to how the primitively instructed Mullahs could help and guide the new generations of today in the education of the modern times.

 (6) Defense

Modern wars are fought with tanks, airplanes, machine guns, rockets, missiles, and such other deadly and mechanically operated weapons. The entire war strategy now depends on new discoveries and inventions in death dealing arms. In case Mullahs choose to follow the Sunnah of the Prophet and his companions and insist on the use of the camel, the horse, .word and the spears etc. in the war today, what would lead to ? Would it be necessary to sanctify wars by rig the Mullah to enunciate religions formulas on them! Will it be permissible to collect war booty in order to Islamic war. Will the system of selling prisoner of wars-men woman as slaves be revived since that used to be the case in the hey-day of Arab expansionism. What will the modern civilized world think of it ?

(7) Foreign Affairs

The department is meant for establishing state to state relationship with foreign countries with a view to promoting commerce with them, knowing their desires and activities so as to determine the nature of mutual relationship, maintaining constant communication with them, for deriving as much economic, cultural and political benefit out of relationship as possible.

Mullah s theology ordains permanent Jehad, as a duty against non- believers. Friendly relations can accordingly be maintained only with Muslim countries. According to the ice followed by the first Khalifas, the non-Muslims countries are to be served with a notice either to accept Islam or get ready for the holy war. They have to be subjected brought into the ken of Islam. America, Russia and china have to profess Islam. Else there has to be a war against them till they saw the folly of remaining outside the fold. In the first period of the rise and spread of Islam, the state organization was centralized under a Khalifa. With the passage of time, there arose different Muslim Kingdoms often fought against one an-other, Mullah s theology make it incumbent on an Islamic state to bring the Muslim world under the rule of one Khalifa of Islam. Now, Muslim country refuses to accept the Khalifa' s suzerainty, what should be the next step? Has such a country or countries to be beaten into submission for forming the grand unity of Islam? Would these wars too be termed holy wars!

As a usual practice of modern times, Muslim countries get loans and other assistance from non-Muslim countries, on interest. What would the advocates of Islamic form of government say about such a thing?

Pakistan has to send ambassadors and Plenipotentiaries to foreign countries. What merits and qualifications and what shape and appearance should they carry, so as to reflect the Islamic brand of their State? Will they be the graduates of the theological Madrassahs. What type of beard would they grow, what costumes would they wear, should they be teetotalers and would their ladies be observing Pardah. Would it be necessary to appoint Ulamaas in the offices of the Ministry of Foreign affairs and in all the Pakistan Embassies in the foreign countries to ensure strict observance of Islamic requirements in all these matters?

(8) The Finance Department

For financing administrative, developmental and defense requirements, levying varied taxes on the people collects funds. One could hardly discover any justification for all this taxation in the holy Qura'an and the Sunnah. The Muslim Fiquah admits of no other tax to be levied on the people except the Zakat, which has proved to be totally inadequate and futile in the modern conditions. In most of the Muslim countries, it is not at all collected officially. The Qura'an and the Sunnah have to sanction to give for modern type of taxes such as the entertainment tax, the excise tax, the land revenue, the income tax etc. Interest is prohibited in Islamic theology only next to the use of pork. But what Muslim country exists anywhere today, which does not have the system of modern banking in full swing. How could all the trade and commerce, the world business at large, the vast industry and all economic construction and development in a modern country be at all possible without the institution of banking.

A great majority of the population in a backward country like Pakistan happens to be poor, half-starved, shelterless and exposed to disease. If a government were to take in hand any serious program for their rehabilitation and for the general economic and social uplift in the country, it would need vast funds for the purpose. For the procurement of such financial resources, should the government resort to measures shaping national economy towards socialist lines, the Mullahs are bound to mount in opposition to it on grounds property rights as guaranteed in Islam. Some clever persons and even some Mullahs very soul-fully put forth-Islamic Socialism as a modern progressive economy under Islamic Raj, to subtend orthodoxy opposition to Socialism. students of history know that socialism being the product the industrial era, it has nothing t9 do with Islam.

(9) Health

In ancient times, patients used to be branded, leeched and even beaten in order to be freed from diseases. The modern methods of medicine and surgery include electric treatments, X-ray machines, anti-biotic injections, blood-transfusions, Trans plantation of hearts plastic surgery etc. etc. which could be dreamt of in the past. There are medical colleges and laboratories for the education and research in the fields, which could not exist then and which know no limit to expansion at present. What special help could the Islamic form of government be in all this? Would the Mullahs be called into read the holy Qura'an, turn the rosary and breath their incantations etc. in patients and to offer mass prayers and arrange feeding of the destitute and hungry in order to ward off epidemics and to meet emergencies such as arising in conditions of war or nature s calamities!


If the 26 years past history of Pakistan is any indication r what is yet to come, it can safely be assumed that evolution of an ideal government in the country is almost impossibility. An ideal government can be created and run by persons of high moral caliber. This could be done only by en of saintly habits, learned men who are inspired with standards of ethical conduct. The present lot of clans, petty men with petty minds, who cannot conceive any value higher than the personal or parochial, cannot ) it. It is indeed because of the doings of these persons that Pakistan has come to acquire the notoriety of breeding a criminal society. No body s basic human right is safe here. The vultures Muhajir-Punjabi Vested interests are praying upon smaller nations. Bribery and corruption are on the rampage. Drinking and alcoholism are in vogue on highest of scales. Law permits gambling. Using of the, most rapacious type goes unchecked. There is hoarding, black marketeering, smuggling, thieving, and brigandage rampant every where. People are arrested without warrants. hustled into jails without trial and, even liquidated sum. manly if it suits some powerful interest. Persons who were entirely ignorant of Islam, clearly un-lslamic in conduct and surreptitiously even hostile to it, got biggest of musoleums raised on their dead bodies. The manipulators, the tricksters, the cleverest of dissimulators rise to be the people s leaders. There is starvation, unemployment, lawlessness and day light banditry, there is tyranny and exploitation all of which have become almost the usual features of society in Pakistan. To dare to dream of an ideal rule in these conditions is either pursuit to naivete or only an unmitigated figments of mind.


It is pretentiously held forth that Government in Pakistan has to be shaped into the pattern laid out in what they speciously call the Islamic politics and Islamic economies. Truly speaking, there is nothing we may call Islamic politics, nor is there anything like Islamic economic either. It was indeed the most unlucky day in the history of Musalmans peoples, when religion was mixed with politics. I have stated Some where in my book "Pakistan-its Past, Present and Future" that the basic and the real objective of religion is the moral spiritual refinement of man, which can be attained only through change of heart by right education. It can be attained only spontaneously by means of a process of elevation of personal character. If politics and means of coercion are made to intervene in the process, or if opinions are thrust on man s mind for forcing the desired change, it causes more harm than the good expected out of it. It was precisely because of these considerations that the revered saintly thinkers every where setting themselves away from politics busied themselves in imparting their teachings for the spiritual and moral regeneration of human soul.

Economics is a science, which concerns itself with day-to-day problems of human livelihood and the methods and procedures for attaining the same. If the question should merely livelihood objections must be pursued on the basis of principles; it could indeed be quite a different and a matter. But when the matter arises relating to taxation, the nature and incidence and the rate there-of, to distribution and utilization of agricultural lands, to the establishment of industry and the means of keeping its wheels g and hundreds of such practical and day-to-day as pecks the problem, what could the religion do about it all, by its very nature, is non-moving phenomenon, and can hardly be of any use in the handling of issues, which change at every change of social reality and therefore demand a different approach and a different solution. To throw religion in for solving such an issue or issues is thus The correct approach would be to rely on human reason solely and primarily and to bring about economic justice in society by introducing changes in economic conditions in consonance with the changing social phenomenon which is all that economic is or is expected to do. Religion has hardly to do anything with economics as with politics.

Religion is not only in many cases hostile to the measures which the two social sciences apply for attaining their objectives, but often juxtaposes its own objectives awards such objectives, with the result that the two sciences stand thwarted in the progressive social role which they are expected to play as dynamic instruments for inducing and effecting whole some timely change in society.


The past 26 years observation of events has proved that very idea of Pakistan was wrong and bad in conception. The basic evil in it was the religious theory of nationhood, which it stood. It was an impossible theory. It existed where in the world. It sought to force original and anciently existing nations into an artificially devised framework of one nation. The theory was invented by the Muhajir-Punjabi Vested Interests to serve their class ends, instead correcting the wrong standpoint, in good time, they persisted viciously to hold it, and thus the conditions worsened. They little realized that in a partnership as soon as the partners saw that all were not sharing the advantages of it equally, and only some were having a monopoly in it those that suffered always left the partnership. Pakistan too was in a partnership of five nations who had come to gather under a pact, the essential conditions of which were the constituent units had to be independent and sovereign. The Muhajir Punjabi Vested Interest disowned that pact and instead went all out to gain monopoly control over Pakistan and to whip the Sindhi people and the other peoples into their subjection and employment as slaves. When the Sindhis, the Baluchis and the Pakhtoons of West Pakistan, demanded their rights and privileges of partnership, they were deprived of even their provincial status and were forced into one-Unit as colonies to the Punjab. On the hold-up fizzling out, the same was called off, and then driving out the Bengalis from the scene. Whose were a major party to the pact, the Muhajir-Punjabi Axis tightened up the more compact press on the rest of the smaller peoples in West Pakistan replacing the Provincial One-Unit with the Central Unit. What has transpired and is transpiring under this now and more efficient crush effecting the national existence of the smaller peoples, has been described elsewhere in this book. All prospects for bringing about unity among these peoples through Pakistan stand now totally belied. No hope exists any more for them to live together in peace, honor and sense of national security in Pakistan.


This is a vainglorious statement and a blatant lie. The Musalmans living in Bharat are happier and secure that the original Muslim populations of the smaller provinces in Pakistan. There is violence and exploitation raging here in Pakistan. Islam has suffered no harm in Bharat, nor in China nor in Russia. Musalmans are living in peace and security in Europe too. Islam has been least injured in these countries at the hands of the Hindu or the Christian or even the atheist majorities. This slogan of Islam in danger is raised by the Muhajir-Punjabi Vested Interests only for protecting their class domination over the indigenous peoples in Pakistan, Whom they are always at pains to deceive and keep ignorant of their real situation. There is no truth, whatsoever in their self executing claims of Pakistan protecting Islam or standing guard over the Musalmans of any country where in the world. With the establishment of Pakistan, there has been such excessive exploitation of the name of Islam, and the people have been so much served with the phobia of Hindus, communists, and such other self-induced anti-Islam and Pakistan obsessions like provincialism, nationalism, parochialism etc. and the Sindhi people have been subjected to such an intensive and total exploitation under these conjugations and threats that a great majority of youth in Sindh have turned total rebels against Islam and all other hospices that is usually raised in associations with that name by exploitative interests in Pakistan. The harm that Islam thus suffered in Pakistan is indeed incalculable as compared to what it may have ever, by any stretch of imagination, suffered in China, Russia, Europe or Bharat. It could therefore be confidently affirmed that end of Pakistan may, on contrary prove to be a supreme gain for Islam.

Of course, in the event of Pakistan disintegrating the Sindhi people will have yet to face immense hurdles in the, abashment of Sindhu Desh. The Muhajir-Punjabi vested interests, which have gathered and enjoyed so far the fruits of exploitation in such huge abundance, can never allow Sindh to gain its freedom so easily. They will surely put in stiffest resistance against it. The Sindhi people, therefore, will have make great sacrifices for freedom. Out of ashes will rise the phoenix of liberty with renewed youth to live through another cycle of rich and faithful existence, to the good of elf and to the good of humanity at large.

Sindh and Sindhis have lived as a distinct country and a distinct people for thousands of years. Freedom therefore, is their birthright and their struggle for it is only natural. It a bird in a golden cage, feed it on nice and dainty fruits protect it against all enemies that prey on it, but no soon as you provide in with wings and open the door of the cage before it, flaps its wings, rises up in the air and flies away in a moment out of sight on the vast expanses of free and challenging atmosphere to live on its own and die on its own.

Omar the king took away Marui, the rustic girl by force and shut her up in his palace, and offered her all types of attractions and enticements of rich and tasty food, soft silken clothes and costly ornaments and untold niceties of life and great many comforts besides but the girl, loyal to her people, and devoted to her dilapidated home and to her land with its sun and cool breeze and wild fruits, she lived day after day longing for freedom in her poor attire, feeding on the simplest of victuals, only in order to live to see the moment which she could leave the castle of her captor and be free to go the way she desired, to love and hate and to live and suffer, as she desired. Pakistan is worse than a prison house for Sindh and the Sindhi people. Shah Latif the immortal Sindhi poet says: -

Oh my fate! how else could I fall inside these prison-walls
Oh my destiny ! break those prison walls! I must be free

The desire of the Sindhi people for the disposal of Pakistan and for the liberation of Sindhu Desh, which is their homeland, is a natural desire, Khuarau, some where, has said:

"I am a renegade and prefer love, I don t need Muslim-hood,
"Every nerve of mine is the string I need no sacred thread."

The Sindhi people in their disgust have reached a point, where they publicly denounce Pakistan, the prison-house under the Muhajir Punjabi gendar merie. Could it be that Pakistan is a heaven, they would prefer hundred times over the hell of free Sindh.

What better joy and felicity can the Sindhi people imagine than the state when they are free from their present condition of slavery and being an independent and sovereign people, join the United Nations Organization as one of its member nations. Lets us know enumerate the gains of freedom that await the Sindhi people.

  1. With freedom, the part of the national produce of Sindh, which now goes in Bulk to the Center in the form of taxes, serving the purposes of the Muhajir-Punjabi Vested interests, shall be utilized for the good of Sindh turning Sindh into a well developed modern country.
  2. With freedom, the people of Sindh, whom the alien exploiters today keep divided, leaving them weak and help-shall be united and transformed into a powerful and dynamic nation. Whose cultural, political and economic interests shall become one, and who will thus be able to face and drive out all those who today raise obstacles in the way their progress and development as a nation.
  3. With freedom, both the indigenous people of Sindh as all such immigrant people who may have identified in selves With the interests of the Sindhi People, having their language and culture, shall advance, and prosper collectively as a nation, free from economic exploitation and cultural domination of the Muhajir-Punjabi Vested rests.
  4. With freedom, the entire agricultural land of Sindh, now possession of the non-Sindhi outsiders and non-agriculturist shall be resumed from them and would be available for distribution among the genuine landless peasantry of Sindh.
  5. With freedom, all trade and commerce that today, in the main part, is under alien control shall be brought under the management and control of Sindhi Speaking and permanently settled people in Sindh.
  6. With freedom, undue and unnatural pressure of population on the land and other economic resources of Sindh shall checked by putting a stop to immigration of people from outside. All those who have temporary domiciled in Sindh and who resent absorption in the Sindhi Society and all the agents alien intrigue shall be expelled.
  7. With freedom, all financial establishments in Sindh, like insurance companies and government agencies shall be brought under the management and control of the Sindhi nationals. At present these establishments being under the direct control of non-Sindhi, the major part of all wealth produced in Sindh caters for alien interests. The Muhajir-Punjabi ruling elite being in control of the policies of the central Government, they shape their policies and manage the given financial establishment under those policies in such a manner that the Sindhi people got financially more and more impoverished.
  8. Socialism without national freedom is not only unthinkable but also thoroughly harmful for the people, if, by any means, it came without it. In the name of socialism today, if any factory, financial establishment or even land is taken over in government control, the benefit of such a measures are immediately passed on to non-Sindhis by the non-Sindhi controlling agency under the Central Government. With freedom, All benefits of socialism in Sindh will directly accrue to the Sindhi people.
  9. With freedom, all employment avenues and job opportunities that emerge through industrial and developmental enterprises in Sindh shall be reserved for the Sindhi nationals. The position today is quite opposite of this. From manual labor to the skilled and semi-skilled labor and even the ministerial jobs, non-Sindhis appropriate them all to say of the managerial positions, in almost every factory that goes up anywhere in Sindh. This wont's happen while the Sindhis people become the masters of their destiny as an independent and sovereign nation.
  10. With freedom, Sindh will have to go in for the basic and heavy industry, unlike what goes on in both the private and public sectors of economy today, when there is an all-round scamper for the light and secondary type of industry, only because of its demonstrability of easy and quick success in production and in fetching heavy cash returns.
  11. With freedom Sindhi shall be the sole national and official language of Sindh. Any one who would not know the language, will not be given right of citizen-ship. He will not have the right of vote. He will not be given a job. Thus the Sindhi people shall be permanently free from the domination of Urdu. The self-exploitation and concept that the Urdu-speaking Muhajirs exhibit today would stand permanently curbed. If, in spite of that, enthusiastic for Urdu chose to conspire and work against Sindh and the Sindhi people, they could be expelled physically from Sindh, even as they were expelled for similar reasons from Bangladesh.
  12. With freedom, ways and expressions of Sindhi culture shall receive encouragement. The Radio, television and the shall be geared into service, in addition to utilizing the popularly established folk media, for promotion and dissemination of Sindhi language and culture with a view to restoring prestige to them as it fits for a national language and a culture.
  13. With freedom, the citizens of Sindh shall be encouraged to cultivate pride in their nationhood through development of sense of identity in them, and to that effect a national dress reflecting their individuality as a nation shall be devised for on formal occasions for their nationals in general and for their representatives in international councils in particular.
  14. With freedom, all non-Sindhi and anti-Sindhi names shall be removed from cities, Mohallas, markets, roads, schools, colleges, hospitals, and from all other public places and public institutions, and in their place Sindhi names reflecting historical greatness and national individuality of the Sindhi people shall be substituted.
  15. With freedom, the homeless, the shelter-less and the nomadic Sindhi tribes living in cities, towns, villages out in the hills and on the plains in the forests and by the side of rivers id lakes shall b rehabilitated and settled in well-planned well constructed villages, provided with all essential modern amenities for civilized living like electricity, telephone, markets, recreation grounds, parks, schools, hospitals, Roads, and so on.
  16. All outsiders, who have grabbed houses, shops, lands id factories left in Sindh by Hindus shall be dispossessed of these, which shall then be transferred to the deserving Sindhi Musalmans or the Sindhi Hindus who choose to return to their hearths and homes in Sindh which is their motherland. The Muhajirs who may have participated in Sindh s liberation struggle shall not, however, be disturbed in their legitimate possessions.
  17. At present, nearly 70% of the people in Sindh are living on agriculture. There are about 21 million acres of arable land available in the country. Thus under equal distribution of agricultural land, the agriculturist population in Sindh hardly receive 3 acres of land per individual. Counting 5 members in a family, each family would be entitled only to 15 acres of cultivable land, which, in view of very hard and scanty irrigation facilities available, would not be a good economic unit for comfortable living. The land ceiling shall therefore be fixed at 200 acres in the barrage area for four families to be cultivated on the basis of collective farming. The rest of the population in Sindh shall have to be provided with sources of livelihood in services, trade, handicrafts and big industry so that only 30% of the people are finally left to depend on agriculture.
  18. A man-power survey shall be carried out and pro-vision made for the housing, employment, free medical care, education and old age pension for all, and guaranteed maternity allowance for mothers.
  19. It shall not be permissible to Possess building including the one in use for personal residence beyond a fixed Value.
  20. All factories shall be nationalized except small ones employing 10 or less than 10 workers.
  21. Law shall prohibit the institutions of Pirdom and tribal headmanship.
  22. For the establishment of genuine democracy in the country, the Mullah the Pir, the tribal Sardar and the Government Officer shall not be allowed to contest elections for membership of legislative Assemblies.
  23. Law shall prohibit all sectarian and communal propaganda. No party or organization based on such parochial loyalties shall be permitted to function in the country.
  24. For raising common standard of living of the people and for guaranteeing full employment to them, and for ensuring steady progress and development of the nation all means of production, distribution and exchange shall be nationalized on the basis of the fundamental principles of Socialism.
  25. All towns and villages in Sindh shall be kept with in easy access to each other through network of communications and regular and efficient means of travel such as railway, roads, air-lines, telephone and post and telegraphs so as to keep the blessings of modern civilization easily available to the people of Sindh living in the farthest corners of our land.
  26. The people shall be educated and trained in the ways and methods of cultural livings. All social disorders and crime shall be suppressed. The villages and towns of Sindh be turned into havens of peace and security for the people.
  27. With freedom, large-scale cattle farming dairy farming, poultry, the bee culture, fruit farming and vegetable production shall be encouraged so as to increase the overall question of food-supplies for adding to the nourishment of people.
  28. With freedom, the land face of Sindh shall be beautified with flower gardens fruit orchards, tree plantations, lawns, water falls, lakes and streams, planned forestation, health resorts and beauty spots so that its people may look around and be happy and feel proud of the face of their beloved Land.
  29. At present, the woman folk waste their time and energy in tiresome household jobs like sweeping the floors, dusting the furniture, grinding the corn, baking bread, washing clothes, and doing such other unattractive chores With freedom with these old jobs shall be left for machines to take care of, tile our woman folk, shall be educated and trained for more important and productive jobs and shall work side by with the man folk contributing materially and creatively to the general wealth and rising prosperity of the nation.
  30. Religion shall be kept separate from politics and in a secular system of government, the Mullah, the Pir, the Pundit and the Priest, having thus been freed from expediencies and opportunism of politics shall be made to look after the moral education and cultural upliftment of the people at large.
  31. Education system in free Sindhu Desh shall be so ire organized and reset that men shall live and work in cooperation and for the collective human good nationally; internationally and on humanist plane, inspite of professing different faiths and holding different political opinions, and irrespective of belonging to different classes, races, and nationalities.
  32. With freedom, the land in Sindh shall be thoroughly prospected for mineral deposits including gas, petrol, iron and coal, and the mining industry shall be so developed that the country becomes self reliant in this field as far as Possible acquiring its own independent sources of mineral wealth and providing potentially rich opportunities of employment to its people.
  33. With freedom the teaching of Sindhi language shall be made compulsory from the Primary stage of education to the -University level. Special arrangement shall- be made and top urgent measures shall be taken for the advancement and development of the language.
  34. With freedom, education shall be made free from the start to the University stage. In the main education beyond the primary and necessary stages shall be through residential institutions. A network of hostels shall be planned for it, providing for free lodging and boarding arrangements for hundreds of thousands of students pursuing different disciplines of study in specialized Universities, spread far and wide in the country.
  35. The original history of ancient civilizations of Sindhu Desh shall be investigated thoroughly and all gaps in the story of the growth and development of that civilizations shall be covered by arranging a thorough archeological survey of Sindh a planned excavation of all archeological sites shall be carried out for discovering the missing links for producing a full detailed history of Sindh, a Board of Scholars shall be set up, and all facilities and all assistance shall be provided to that Board to - complete the job to their full satisfaction.
  36. A full and exhaustive dictionary of Sindhi language has yet to be produced. Linguists and philologists and Scholars of Sindhi language and literature of established merit shall be collected from inside the country and outside for -producing the dictionary. Small bilingual Dictionaries, such as a Sindhi-to English and an English to Sindhi, and such other dictionaries covering Arabic, Persian, Hindi and other modern language, shall also be prepared and published, in addition to shorter and concise Sindhi to Sindhi dictionaries, as companion works to the main and original dictionary of the language. Other reference books like general Encyclopaedia, and special ones on different subjects shall also be prepared and published in the language.
  37. Standard as well as popularly readable books different subjects of Arts and Science shall be translated and published. Libraries shall be set up, one for every settlement habitations of 500 people, in which these and other useful books shall be kept for the benefit of the reading public.
  38. With freedom, arrangements shall be made in every college and inside the Universities for the teaching of military science to students. For military training in use of weapons for drill, target practice, field tactics and all military and practice, specialized military academies shall be established to train the Sindhi youth in land, air and sea warfare.
  39. In providing irrigation and also drinking water facilities to the people in Sindh at large, under ground water resources shall be thoroughly investigated and utilized. Serious steps shall also be taken for storing rainwater, and for conversion of seawater into sweet water, in order to meet prospective acute water shortage to which Sindh may be subjected both by hostile action of upper refrain neighbors and on account of consequences of nature s calamities.
  40. With freedom, an- imposing large statue of Raja Dahir shall be installed at the ports now under a construction near Karachi and that port shall be named Fort Dahir instead of Port Kasim.
  41. With freedom, motorable roads shall be laid up to Kutchh and Rajasthan, connecting Jati and Lakhpat Kadhan and Bhuj, Nangar Parkar and Kathiawar, Umerkot and Marwar, and Nawabshah and Bekanir.
  42. With freedom, cultural relations and trade relations for exchange of Technologies know-how shall be established with Bharat, Afghanistan, USSR Iran, Bangla Desh and Arab countries, in order to strengthen neighborly ties with them for purposes of mutual benefits.
  43. The State of Sindhu Desh shall be established on the basis of Secularism, Socialism, Democracy and Nationalism. The foreign policy-of Sindhu Desh shall be that of non-alignment. Such a policy alone shall reflect the best interests of the people of Sindhu Desh.
  44. With freedom of Sindhu Desh, effort shall be set a foot to establish a common wealth of Bangla Desh, Pakhtoonistan, Baluchistan, Punjab, Bharat, Iran, Afghanistan and Arab Countries of West Asia.
  45. With the unity of religions, culture and day to day social living having been founded and consolidated in Sindhu Desh, that shall be made the basis for building a grander edifice of world unity and human brotherhood. For identifying and strengthening future trends towards such a felicitous development seminars on national, regional and world level shall be organized, lectures shall be instituted, commissions shall be set up for the study of such trends and for channeling them towards the desired goal.
These and other such excellent proposals for the good of the people of Sindh can materialize only after Pakistan is dissolved, and Sindhu Desh is established. Those engaged in the task of liberation of Sindh must, in this connection, understand and - realize the following two most important things.

First, the biggest of hurdles in the way of the liberation of Sindh is the ideology of Pakistan. Second, it is futile to think or expect that liberation of Sindh can be secured through democratic or constitutional methods.

Our masses are not politically conscious. Our own-elite, which are the elite of a backward subject nation and have all the weaknesses of their class, too the Pirs, the Mullahs, the Kamoras and the Vaderas would rather prefer to serve as agents of the alien masters and join in the general exploitation. In the democratic elections, it is these elite whose are going to be effective for quite a long time to come. It is necessary, therefore, first to strike for freedom by mounting frontal attacks on the prison walls with the help of a van-guard composed of special squads of well-disciplined and able fighters for freedom, and then shaking off that servile and comprador class of anachronic native elite in the process, go forward to liberate Sindhu Desh finally and help it find its destiny as an independent and sovereign people among the comity of nations.

It has indeed, to be remembered that in the divine word of holy Qura'an;

"God changes not the condition of any nation, unless it strives itself and on its own first to change it".

It has been my habit from early childhood to see dreams and then strive to translate them into reality. There is the Sindhi proverb, which says "The servant s desire in the heart is one and that in the Master s quite another". Struggle for translation of dreams into reality is yet what lies entirely within the spheres of the powers of the servant.

The fight to liberate Sindh from the shackles of slavery in which it finds itself today is not an easy task. The Sindhi Savant shah Latif says:

"The game of love is not an easy sport that children may play;
"The body breaks and the life is given at its every move;
"The fatal spear it holds, challenging the player ever,
"Throw he his neck at it and the neck. gets cut into two and falls;"

The people of Bangla Desh have won freedom not without paying the cost for it. Nearly ten million of their people had to leave their homeland and live as fugitives facing untold hardships and innumerable suffering. Two hundred thousands of their good and gentle-women folk had to suffer disgrace at the hands of the brutal enemy. Three millions of their sons had to sacrifice their lives and give their blood at the altar of freedom.

"With us here in Sindh, as we have already noted elsewhere, our elite, the Zamindar, the Kamora, the Pir, the Mullah and the petty trader, are content with playing agents to the alien masters and collecting their preferred share in exploitation. Here too, the burden to lead the struggle lies on the shoulders of the awakened workers of Jeay Sindh movement and on its courageous student contingent.

Inspite of this austere situation, we have not slackened our faith and our hopes are a firm as ever. The victory in the cause shall be ours.

"They had no coin in hand, and
gratis - none gave a lift on the ferry;
The full day they sat watching the
waves, and it was sun set at last,
"But relying on their own, they threw themselves in
and crossed to the other bank safe".
Shah Latif
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