History of Junejo's

SIMPLE BRIEF OF HIGHLY FLOOD AFFECTED
TALUKA K.N, SHAH OF DADU DISTRICT

Historical significance of tauka Khair Pur Nathan Shah (K.N.Shah) has been chiefly after independence, the peoples belonging to Hindu community migrated to India & their properties were given to muslims mostly who had come from India but after some time most of them sold out the same properties given to them in satisfaction of their claims .Infect Taluka K. N , Shah developed after independence . The Indus High Way also constructed after independence . Taluka K.N, Shah comprises on (12) union councils’ Total population 253309, Total area in acers 280323-26 acers & area in kilo meters 2580 sq: KMs. Now (11) union councils are fully damaged due to recent Flood Attack & 90% of Taluka is 10 to 20 feet under water including Town of Taluka Head Quarter also totally
under flood water , about 400 villages are completely wash out ,all communications of through out Taluka are disconnected since a month almost peoples about 150000 to 175000 are displaced from their homes, village & remained at camps, open grounds without any shelters or food & health facilities, about 80000 peoples are under serious dises , about 30 peoples are died due to gastro , 300 peoples are injured. So the question is who can help them……….?

IF ANY BODY WANT TO HELP THESE NEEDY
CONTACT ON sajjad_junejo@hotmail.com

THREE SWEET SINDHI KIDS WEARING SINDHI CULTURAL CAP & SINDHI CULTURAL SHAWL " AJRAK"

SINDHI CULTURAL SHAWL CALLED "AJRAK"

EVERY SINDHI PEOPLE USING SINDHI CAP USUALLY / OCCASIONALLY BECAUSE IT IS CULTURAL CAP OF SINDHI PEOPLE, THEY PUT ON HAD & PROUD IT & SINDHI PEOPLE GIVES GIFT TO THEIR GUEST OR FRIENDS.SINDHI PEOPLE SAID IT IS SYMBOL OF OUR HONOR.

"AJRAK" RICHEST CULTURAL SCARF/SHAWL OF SINDHI PEOPLES , HUGE NUMBERS OF SINDHI PEOPLES PUT ON THEIR SHOULDERS & THEY PROUD ON IT

Hazrat Lal Shahbaz Qalandar's Genealogy (Shujra-Nasb) In arabic the word Genealogy means Shujra-Nasb. This page presents the Shujr-Nasb of Hazrat Lal Shahbaz Qalandar(R.A). There are many books written on the life of Hazrat Lal Shahbaz (R.A) and each presents shujra-nasb with some difference, but in every book it is evident that his lineage links to Hazrat Imam Jafar Sadiq(R.A) who is fifth descendent of Hazrat Syedena Ali (A.S). The genealogy below has been taken from Tarikh Tohfatul-Karam. Syed Usman (Lal Shahbaz Qalandar) (R.A) Syed Kabeer-u-Din (R.A) Syed Shams-u-Din (R.A) Syed Noor Shah (R.A) Syed Mehmood (R.A) Syed Ahmed (R.A) Syed Hadi (R.A) Syed Mehdi (R.A) Syed Ghalib (R.A) Syed Mansoor (R.A) Syed Ismail (R.A) Syed Imam Jafar Sadiq (R.A) R.A: Radhi-Allah-Anhu (May Allah Please With Him)

The mosque that is built in the hearts of the saints Is the place of worship for all, for God dwells there (Jalaluddin Rumi)

The real name of ‘Lal Shahbaz Qalandar’ was Syed Muhammad Usman who was born in 1177 AD in Marwand, Iran. His father, Syed Ibrahim Kabiruddin, was a virtuous and pious dervish, and his mother was a high-ranking princess. His ancestors migrated from Iraq and settled down in Meshed, from where they again migrated to Marwand. During the Medieval period, Meshed and other cities of that region were renowned centers of learning and civilization.

Even as a young boy, Shahbaz Qalandar showed strong religious leanings. He learnt the Holy Quran by heart just at age of seven, and at twenty embraced the Qalandar order of Sufism. ‘Qalandar’ is a type of dervish who is generally dressed in beggars’ clothes, likes poverty and austerity and has no permanent dwelling. Lal Shahbaz Qalandar wandered throughout Middle East and came to Sind from Baghdad via Dasht-i-Makran. In 1263, he arrived in Multan, which at that time was at the height of glory and splendor. The people of Multan besought him to stay but he continued his journey southward and eventually settled down in Sehwan, then a famous center of learning and popular place of worship for Hindus, in the southern part of Sindh, where he lived in the trunk of a tree on the outskirts of the town. He stayed at Sehwan for six years and during this period he disseminated the light of Islam, providing guidance to thousands of people.

Sehwan is probably the town with the oldest continuous existence in Sind.It rises on the top of a conical hill, and nearby lie the ruins of a huge fort believed to have been founded by Alexander the Great. Some coins of Alexander’s time are reported to have been found here. Sehwan was the capital of a Buddhist ruler who was brother of Chandragupta II, the third of the Guptan dynasty in the 4th century AD. From the time of Arab invasion in 712, Sehwan was very important in the history of Sind since it commanded the route from the Upper to the Lower Indus, through which all invaders from either north or south had to pass. And possession of the fort was essential to the success of every campaign.

Lal Shahbaz Qalandar is an overwhelmingly popular patron saint cherished and adored alike by Hindus and Muslims of Sind. He was a great missionary, mystic, scholar, philologist and poet. Several books in Persian and Arabic on philology and poetry are attributed to him. He was ‘Lal’ (red) because of his red attire, ‘Shahbaz’ due to his noble and divine spirit that soared like a falcon higher and higher in the boundless heavens and ‘Qalandar’ since he belonged to Qalandria order of Sufism and was saintly, exalted and intoxicated with love for eternal being of God. The legend goes that the incumbent fakirs in Sewhan sent him a bowl of milk filled to the brim indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide by the time of his death in 1274, after living a good span for 97 years.

The shrine around his tomb, built in 1356, gives a dazzling look with its Sindhi kashi tiles, mirror work and two gold-plated doors - one donated by the late Shah of Iran, the other by the late Prime Minister Zulfikar Ali Bhutto. The inner sanctum is about 100 yards square with the silver canopied grave in the middle. On one side of the marble floor is a row of about 12 inch high folding wooden stands on which are set copies of Quran for devotees to read. On the other side, beside a bundle of burning agarbattis (joss sticks), are rows of diyas (small oil lamps) lighted by Hindu devotees. The Hindus regarded him as the incarnation of Bhartihari, the saintly brother of King Vikramaditya, who is believed to have worshipped Shiva at the venue where Lal Shahbaz's shrine is situated with all its grandeur and glory.

Thousands of devotees flock to the tomb while every Thursday their number stands multiplied. Especially at the time of his ‘Urs’ (death anniversary) being a carnival as well a religious festival and celebrated every year on the 18th day of Sha’ban, Sehwan springs to life and becomes the focal point of more than half a million pilgrims from all over Pakistan. On each morning of the three day feast, the narrow lanes of Sewhan are packed to capacity as thousands and thousands of pilgrims, fakirs and devotees make their way to the shrine to commune with the saint, offer their tributes and make a wish. Most of the people present garlands and a green chadar (a cloth used to cover a tomb) with Qur’anic inscriptions in silver or gold threads. Humming of verses, singing and dancing in praise of the saint continues till late at night. A devotional dance known as ‘dhamal’, being a frenzied and ecstatic swirl of the head and body, is a special ritual that is performed at the rhythmic beat of the dhole (a big barrel-shaped drum), some of them being of giant size and placed in the courtyard of the shrine. Bells, gongs, cymbals and horns make a thunderous din, and the dervishes, clad in long robes, beads, bracelets and colored head-bands whirl faster and faster in a hypnotic trance, until with a final deafening scream they run wildly through the doors of the shrine to the courtyard beyond.

Not only the people congregating from all over Pakistan but also the tourists and the foreigners are enthralled at this fascinating scene and aspire to enjoy it time and again. Such were the persons who really attained the lofty mystical experience. Through their transcendence, their relation to God is such that in them the Divine personality seems to reflect itself and through them is revealed to his followers, and the grace of God is dispensed to those who invoke God in his name. In Iqbal’s inspirational poetry we find so many verses about who is Qalandar and what are the attributes of a Qalandar. A few instances are as below:

Tomb of Hazrat Sachal Sarmast R.A which is situated at Daraza Sharief a area / Town of District Khair Pur Mirus , Sindh , Pakistan

The great soofi saint of Pakistan

HAZRAT DATTA GANJ BAKHASH ALI HIJWAIRI 'S SHRIN SITUATED AT HEART OF LAHORE THE CAPITAL CITY OF PUNJAB PROVINCE OF PAKISTAN

Culture of a nation is an aspect of ultimate values. These values, possessed by a particular society, are expressed in that society's collective institutions. Culture, in a sense is an essence, within the boundaries of which individuals live by. They express these cultural values in their dispositions, habits, feelings, passions, attitudes and manners. Sindhi culture belongs to that unique group of people with the sense of common history and common traditions, as well as multiplication of common interests. All these gave rise to the flowering and flourishing of that great Sindhi civilization.

Sindh has its specific culture. Culture is, no doubt, quite an abstract term inspite of the veritability of the physical and mental existence. Every society has to pass through the idealistic phase in its mental make-up and some shades of a cultural group's mental make-up defy any attempt at complete erasure. In their journey through time the people of Sindh had adopted ultimate standards, which through practice, has become norms and absolutes, known as culture.

Archeological discoveries sometimes help to unfold the certain latent aspects of a culture. The geological researchers enable us to stretch back the history of man on this planet by millions of years and pave the way of moulding our minds in such a way as to be more and more receptive to scientific formulations. There is a limit to what an unscientific mind can indulge in. The ultimate achievement is the prevalent and persistence of the scientific way of looking into phenomenon. The unscientific mind will, sooner or later, sink into oblivion. The excavations of Moenjodaro have unfolded before us the city life of a cicilization, of people - a proud people, with a distinct identity, values and culture. Therefore, the first definition of the Sindhi culture emanates from that over 7,000 years old Indus Valley Civilization. This is the pre-Aryan period, about 3,000 years B.C., when the urban civilization in Sindh was at its peak. Sir Mortimer Wheeler in his book, "Civilization of the Indus Valley and Beyond," says, "Civilization, in a minimum sense of the term, is the art of living in towns, with all that the condition implies in respect of social skills and disciplines." Hence, when we speak of Sindhi civilization we have to concern ourselves, mainly, with the material and concrete side of human habitation of which Sindhi culture is only the essence, the superstructure. So, the present day Sindh, alongwith the Northern part of the Indus Valley Civilization - around 3,000 to 2,500 B.C. - prides on its urban civilization.

the central words of sindhi's "Dance" Ho Jamalo