ظهير زرداري

هڪ نظم

(سائين محمد ابراهيم جويي لاءِ)

تنهنجي نيڻن جي ساراهه ڪهڙي ڪريان:

جن ڏٺي پيار مان ڏات اياز جي،

جن سنڀالي رکي سُونهن آ سازَ جي!

تنهنجي نيڻن جي ساراهه ڪهڙي ڪريان:

جن صدين جي سفر ۾ ڏٺي سنڌڙي،

جن آ سنڌڙي بڻائي ڇڏي جندڙي!

تنهنجي نيئڻ جي ساراهه ڪهڙي ڪريان:

جن سدائين ستارن کي مُرڪي ڏٺو،

۽ سنڌوءَ جي ڪنارن کي مُرڪي ڏٺو!

تنهنجي نيڻن جي سارهه ڪهڙي ڪريان:

جن ڏٺا سنڌ جا خواب آزاد ٿي،

جن ڏٺا ديس جا سُک برسات ٿي!

تنهنجي نيڻن جي سارهه ڪهڙي ڪريان:

مَسُ آ ٿورڙي هِن قلم ۾ ظهير!

هيءَ ساراهه آ، ڄڻ ته ننڍڙي ڪا ويرَ!

زيب نظاماڻي

نظم

ڏانوڻ، ڏات ۽ ڏاهو

اي ڏاها! تنهنجي ڏات تي ڪانئر،

نيئر نوان ڪي وجهڻ ٿا ڇاهن،

تاريخ جي هڪڙيءَ اونداهيءَ کي،

تنهنجي نانءِ ڪرڻ ٿا چاهن.

تنهنجي پريت ۽ پورهئي کي،

ڇا هي هئن ڳڙڪائي سگهندا؟

عَلم عِلمَ جا ڊاهي سگهندا؟؟

تنهنجي ڏات مٽائي سگهندا؟

تنهنجو پورهيو سچ- علم آ،

تنهنجو مجرم ڪوٽ- ظلم آ،

ڏاهن جي تو ڏات کي ڏاها!

پنهنجي قلم سان نکاريو آ،

ڄڻ ڪنهن سنگ تراش جيان تو،

پٿر تراشي سينگاريو آ.

هڪ هاريءَ جي گهر ۾ ڄائين آ،

قلم جي هَر کي ذهن سان جوٽي،

ڏاهپ جي ڌرتيءَ کي کيڙي،

بيداريءَ جا سنگ اُپايئي،

آزاديءَ جا رنگ رچايئي!

تنهنجي هن سچ کي او سائين!

جنهن به سڃاتو، تڏهن چيائين،

”جيئي ماتا، جيئي سنڌڙي،“

جنهن سان جڙيل سڀ جي جندڙي.

دنيا سڃاڻي ها جي سچ کي،

مُور نه ڀوڳي ها هوءِ ڪچ کي،

تو ته نسورو سچ چيو هو،

نعرو نينهن جو خوب هنيو هو،

پنهنجي گهر ۽ تر لئه گڏجي،

تو اي ڏاها! هيئن چيو هو:

رنگ نئون ڪو هاڻ رچايون،

سونهن بچايون، سچ بچايون

من مندر ۾ منڊ مچايون،

”سنڌ بچايون، کنڊ بچايون!“

هاءِ اسان نه تڏهن سمجهيو هو،

جيڪو سائين اوهان چيو هو؛

سنڌ تڏهن کان جلي رهي آ،

کنڊ ۾ آڳ به ٻري رهي آ.

 سنڌ ۾ ڌاڙا، ڪاروڪاري،

اغوائون ۽ ماروماري،

سينڌ سنڌوءَ جي لٽجڻ واري؛

واري واري، زاري زاري!

سنڌي سُڪي پئي، سنڌي اُڃي آ،

ڳالهه اهائي تو ته لکي آ.

ترقيءَ جي اڄ اوٽ ۾ آمر،

سنڌ سُڪائي ،سنڌ جلائي،

ڊئمن جا راڪاس اڏائي،

ٺڪر پتر جا ڍير بنائي،

ڏاڏا ڏک ڏين ٿا توکي؛

تنهنجا سانگي جهانگي مارو،

بک وگهي بي موت مرن ٿا،

پنهنجا پنهنجا ڏس پڇن ٿا.

آمريءَ جي دڙي مٿان ڏس،

اڇڙي ٿر جي ڀِڙي مٿان ڏس،

مکيءَ جي ڍنڍ مُنهن پٽيو ٿي،

جمڙائونءَ جو جيءَ جليو ٿي،

منڇر ڪينجهر روئي روئي،

دنيا کي ٿي روز ٻڌايو:

توبه اهوئي سور سڻايو،

تنهنجو پر آواز تڏهن کان،

ڪنهن ته ڪنايو، ڪنهن ڪنايو.

هي کنڊ تڏهن کان اڄ تائين،

جنگ جي اوٽ ۾ جليو آهي،

ڌرتيءَ کي مانيءَ جي بدران،

بَکُ بارود جو مليو آهي-

روز ٿا ميزائيل بنائن،

انسانيت جو نانءُ مٽائن،

کنڊ سڄي کي ڊاهن چاهن،

ماڻهوءَ امن اُڏائڻ چاهن.

تنهنجو سچ سگهارو سائين،

اڄ جو آهي، ڪالهه به سو هو،

پر ڪنهن ڪو نه اُهو پرکيو هو!

ڪوڙا پاڻ لڄائن ويٺا،

تنهنجو نانءُ گهٽائن ويٺا،

ٽولا ٽولا پاڻ ۾ ٺاهي،

ڪوڙا ڪالم توتي لکائي،

ڪيڏا قلم ڪار وڪامن،

انعامي اڪرامي سڏجن.

پاڻ کي ڪوٺن ادبي جوڌا،

پر هو ناهن ادبي جوڌا،

انهن جو ڪرتب به اهو آ،

قلم کي بازار ۾ آڻي،

واڪ لڳائي، سينو تاڻي،

سچ کي ڪوڙ بنائڻ وارا،

حق کي باطل ڪوٺڻ وارا،

وقت جي حاڪم جا هي نوڪر-

وقت انهن کي هڻندو ٺوڪر،

وڍجي ويندا، ڪپجي ويندا،

پيرا تن جا لٽجي ويندا،

پر اي ڏاها، تنهنجي جوتي،

جلي رهي آ، جلندي رهندي،

جلندي رهندي، هلندي رهندي!

تو جو سچ چيو هو ڏاها!

سچ اهو سڀني لئه سچ آ،

سچ انهيءَ جو ٻارڻ مچ آ...........!

 منهنجي ڌرتيءَ واسي سارا،

ننڊ اگهور مان جاڳي چوندا،

”سنڌ بچايو، کنڊ بچايو........!“

”کنڊ بچايو، سنڌ بچايو!“

Husan Mujtaba

Muhammad Ibrahim Joyo

A “servant” of Sindh

         PERHAPS he is the only octogenarian in sindh who is often seen in the company of young people who throng to him, seeking his company “a phrase like generation” gap does not apply to Joyo “Sahib” says t.v playwright and fictionwriter, Abdul Qadir Junio. His home is a hub of activity, attracting political activists from all over sindh; intellectual and budding writer from a screen of visitors to the modest home. So much so, that his son once mistook decoits as the interminable guests of his father.

Clad in a white shalwar Kameez usually; thinning, grey hair carefully slicked back, bespectacled, with sheaves of paper in his hands, the first impression leads you to believe that he is secondary school headmaster or a retired judge, even a christian missionary. Ibrahim Joyo ranks as one of the pioneers of what many call the renaissance in sindh. He is oftn quoted as “an intellectual perexcellence” of sindh.to his fans and followers he is Joyo Sahib, to his contemporaries and comrades “Joyo”, and to his opponents  an “Infidel” and ‘ a hypocrite’. He receives his visitors with a warm hugg and a humble demeanour but does not care to conceal his anger when he deffers with either friend or foe. Yet the present Chairman of the Sindhi Adabi Board , he is a complete introvert and publicity shy.

       Joyo has been the motivating force behind a considerabte number of political and literary movements in Sindh since the 1940s. Whether it was the ideological battle of one-time ideologue M.N Roy, or the anty-British resistance movements as a freedom figter from Karachi, representing Sindh’s literati, particpanting in the peasant movement of Haider Bux Jatoi are the anti – One Unit movement. A vociferous spokesman during the sindhi uprising against dictatorial regimes in the country, Joyo has been at the forefront of many a war.

        Joyo welcomes the sobriquet, ‘a servant of Sindh’. For almost half a century he has embraced causes and has been crusading ceaselessly. G.M. Syed. the proponent of Sindhi nationalism, in his memoirs attributes to Joyo the credit for reinvigorating Sindhi literature. “For the promotin of Sindhi literature he has demonstrated a spirit similar to that of Moulvi Dr Abdul Haq for Urdu literature. In the fields of literature and language, Joyo has no match in India and Pakistan.” 

         Born on 13 August, 1915 in a family of landless farmers in a  village  called ‘Abad’ within Kotri ‘taluka’ of the preset Dadu District, Joyo was brought up by his grandmother as an orphan from a very young age.  He was admitted in Local primary school, wher he was a pupil upto grade four of  Master Tekanmal, a teacher and reformer. In April 1927, after completing the sixth grade from a neighbouring primary school ( Laki Shah Sadar ) near Sehwan, he entered A.V school at Sann, the native town of G.M.Syed. In 1930 G.M.Syed got him admission into the Sindh Madressah Karachi, from where he completed his Matriculation. In 1934,he enrolled in D.J Sindh college where he was under the  guidance of teachers like Dr.Gur Bakhshani and Professor Butani, Scholars in their own right. After having graduated in 1938, he began teaching in Sindh Madressah.    Soon after he left for bombay in 1940 to pursue B.T (Bachelor of Teaching) and in 1941 he returned and rejoined Sindh Madressah.

      Those were intellectually stimulating times. Bombay and Karachi were cities where history was unfolding: the turbulent days when the call for freedom knew no bounds. The foundations of the British power wer poised to be uprooted with events being shaped by unexpected turns. Different political treatises and philosophies wer influencing the youth. Joyo found himself influenced by M.N.Roy, who was opposed to Stalinism and propounded Marxist humanisn. Among his own personal acquaintances wer stalwarts like G.M. Syed, Sobho Giyanchandani, Hashoo Kevalramani and trade unionists like Khatib and Anand Narain, Ghulam Mustafa Shah, G.M.Mehkari who were in the thick of political upheavals. Influenced by individuals of a high calibre, the young boy from a famliy of landless peasnts blossomed into a flamboyant revolutionary and prolific writer with a bent towards art and literature. In one of his letters to G.M.Syed, who was an active leader in the All India Muslim League Sindh, Muhammad Ibrahim Joyo stressed on the urgency of getting the whole subcontinent liberated from the British domain. To him this was the only solution to put an and to sufferings of Sindh. Later, during his teaching job in Sindh Madressah in 1941,h he wrote his famous book ‘Save Sindh, Save the Continent’.  Pir Ellahi Bux, who was the chairman of the board of govenors of Madressah, sacked him from his job, but the book remains an importal piece of writing todate.

        After Losing his job at Sindh Madressah, Joyo joined the Municipal High School, Thatta as a teacher in 1948. Rasool Bux Palijo has been his pupil from his Sindh Madressah days. Later, the government servent. But to G.M. Syed ‘Joyo has never served for the sake of the salary. He always served the language and literature as a Sindhi nationalist missionary, as a servant of Sindh.’

       Joyo’s services to the Sindhi Language and literature as secretary of Sindhi Adabi Board and editor of its quarterly literary journal ‘Mehran’ were no mean contribution. He has pioneered the representative body of Sindhi writers, ‘Sindhi Adabi Sangat’ and has been at the centre of controversy during the ‘left - right’ altercations amongst writers and anti – One Unit movement. During the One Unit days he was forcibly transferred from Sindh to Kohat. He had been labeled by the then right – wring press as a ‘troublemaker’ and ‘anti-state’ element. G.M. Syed once commented about the predicament that Joyo found himself in, ‘because of his convictions, the communists branded him a ‘revisionist’ while the clergy labeled him a ‘communist’.’ Shaikh Ayaz’s book ‘Kaak Kakoriya Kaapri’, which is a masterpiece in Sindhi literature, is a collection of letters written to close comrade, Muhammed Ibrahim Joyo. Muhammed Ibrahim Joyo choose to return to the forefront when Zia-ul-Haq imposed marital law in the country with the military crack down on Sindh. Under the aegis of his ‘Cooperative Society for Sindhi writes’,  Joyo found himself busy with original writing and translations which sowed the seeds of intellectual revolution in Sindh. His contribution in Sindhi can be likened to that of leftist idologue and contemporary Sibte Hasan in Urdu. Joyo wrote and compiled  the creations of the famed triumvirate in Sindhi classical poetry ‘Shah,Sachal,Saami’,(in three volumes),translated Bertolt Breacht’s ‘Galileo’ and the writing of Rossaue Voltarie and Stephan Zweg’s works on th Matyrs of protestants movement in Rome. Simultanueously he had been editing a redical Sindhi weekly “Hidayat”, with the offices of the weekly being raided many a times for printing ‘rebellious’ writings.

        Joyo has been among a very rare breed of Sindhi writers whom the ethnic polarization in Sindh could not shake. Instead, he ahs always been for dialogue, peace and amity among the citizenry of Sindh. A section of Sindhi nationalists bitterly criticized him when he visited MQM senator Ishtiaq Azhar at 90 Azizabad during Benazir Bhutto’s tenure. But the mettle of the man can be judged by his life. Neither the collapse of former USSR, nor the demise of communism could have changed his socialistic learnings unlike many of his contemporaries and comorades, including Sheikh Ayaz who has turned to religion. ‘Men like Joyo are always led by their dreams and chased by agencies. They have to pay heavy price for following dreams’, says Imdad Soomro, a young Sindhi writer.

A little known aspect of the man is his knowledge about classical and semi-classical music. It was Joyo, too, who made a number of folk and professional singers in Sindh take to coposing and singing political and modern Sindhi poetry during the Anti-One Unit Movement.

        Almost enshrined with books lining his study-cum-bed-room, you find him ensconced in his world, but with  window to the world. He welcomes you in his world even as he listens to young men, advises some, blesses others in their literary and political pursuits.

However, to those who differ with him on his ‘puritinical’ attitude on language and literature, he is the ‘angry old man’. Termed a mini pope of Sindhi politics and literature, by cynics, yet to many of his fans and followers, ‘He is a young-old man whose ideas always remain evergreen through the ages’. “He can copromise on any thing but not on Sindh’s interests”, says one of his followers. He has been a guidinfg star to generations of Sindhi writes, poets and politicians for over the last four decades.

(Courtesy: The review, sep: 4.10.1997)

Robin Fernandez

            Sage of the Nationalists

        At the centre of the Sindhi nationalist movement is an unbroken wish-bone in the shape of  a people’s state where the suffocating politics of the upper classes is forever blocked out. This sort of politics of the people would appear less menacing, even appealing , to the federalists had they correctly inter-preted the dreems of the nationalists. Such arational explanation                           however was proffered by Muhammad Ibrahim Joyo, a one-time honorary secretry of the Sindh Renaissance Associatin, as early as june 1947 in his book ‘Save Sindh-Save the Continent’.

         Nationalism, as seen by Joyo, is a brave attempt to live at peace with itself and in harmony with the world outside. Both patriotism and humanism are the fountainheads of Joyo’s nationalism.

The first edition of the book is not likely to have caused much of a stir since sub continental politics in the ‘40s rarely looked beyond the transfer of the power in India. Years later the book became the visual bouquet for the nationalist altar where scores of sindhis laid their hopes and dreams.

The second edition of Joyo’s ‘Save Sindh’ was released in August 2001 almost a year after nationalist fervor peaked in the face of a government-inspired plan to construct Kalabagh dam.

The appearance in the book of a part of Syed Noor Muhammad Shah’s inflammatory, March 1947 speech on the floor of the Legislative Assembly and excerpts from G.M Syed’s Minute of Dissent report serve as incendiary devices that set off fiery arguments for the protection of sindh’s rights. What follows is a discourse on a mellowed down version of Sindhi nationalism by the author. Of course, there are the usual barbs directed at non-sindhis and outsiders living in the heartland of Sindh. Instead of trying to figure out why a person chose not to identify himself as a sindhi, the writer points to the refusal of aliens to assimilate with the motherland.

At times the author is swept by the grandeur Sindhi’s history which, though impressive, is used to ascribe claims of nationhood. It is exactly this exaggerated sense of the history that has bought the nationalists the world over into disrepute.

      The book may appear in parts to be loosely structured and indeed its division into chapters would have been effective only if the editor had created suitable titles for each one of them and had given form where there was so much substance.

Joyo’s work is throwback to the colonial era and is recounts portions of the Muslim history in the subcontinent. Unlike many book written in the heady days before independence, ‘Save Sindh’ offers a sublime view of Hindu Muslim relations as only a native of sindh can see it. The kind of the tolerance that Joyo espouses in his work is admirable. His remarks of how differences between the two communities had sharpened after they had suffered common subjugation under the British accurate as they are perceptive.

His insights become more meaningful when he writs about the future – no matter how dire the warnings. In chapter VI has quoted a fellow nationalist as saying that Sindhis would be able to exercise control over just 10% of Pakistan’s affairs and that the “land-grabbing” Punjabis would retain 85% control. Both Balochistan and NWFP worse than sindh in the nationalist’s scheme of things. Again the logic used by Joyo is impressive: “… the numerically superior people would only add burden of those numerically lesser than them”. Fleshing out the possibility of continued Punjab domination, Joyo questions with an aching heart “What fate awaits the sindhi Muslim under the suggested unequal political relationship?”

In his testimony of faith Joyo boldly conjectures how the present [pre-independence era] protagonists of Islam may be the least Islamic in their attitude to life as a whole, and when it comes to the actual building of the state, “Pakistan…. May be less Islamic than the Hindustan of Hindus.” Feudalism is seen by Joyo an un-Islamic doctrine. Yet, he notes with the touch of irony that it was the Hindus who voted to abolish this practice and it was the Muslim Nawabs to perpetuate the same.

In Joyo’s eyes the comparison between the work ethic and skill of Punjabis migrate to different parts of sindh and exhibit such as prowess. But for all intents and purposes the myth was created by British colonial administrators who kept Punjabi conscripts toward off the threat of attack by Hurs. Some startling figures are revealed to shatter this myth: the average produce per acre in Sindh was marginally higher than in Punjab. Joyo debunks the British claim that the import of man power was related to any real labor shortages experienced in the region. There were ample men in sindh than, Joyo says, to carry out complex tasks as required by the hardest of task masters.

Joyo observes that sindh was last of the local bastions to fall to British bayonets. Other military feats are recall with singular pride. Sindhis got Umar Kot as a war trophy from the Raja of Jodhpur. They also took Karachi from the khan of Kallat. The wars fought at Miani and Dubbi are recorded by Sir Charles Napier, the first English man to govern Sindh, as hardest fought battles that he had ever faced, this was because sindh’s warriors were ready to die for freedom.

‘Save Sindh Save the continent’-, Muhammad Ibrahim Joyo published by creative communication, sindh democratic party, Hyderabad. Pages: 135.  Price: 150 rupees.

(Courtesy: The NEWS, Sunday September: 2, 2001)

Friendly exchange of letters

 Queen’s Road’

 Sukkur

 Date:14^th Oct:1959.     

My dear Ibrahim,

          There are some moments in life when you get a sense of absolute freedom, the chains around you begin the crackle, and the air becomes moistened, fresh and exhilarating. It is quite a sudden feeling, unexpected, inexplicable, and inexorable as if a frozen bud has suddenly blossomed in your soul. You feel there is no circumstance which can deter you; there is no object which you cannot achieve. You lay a firm, solid grip over destiny and say “here I am, you can’t escape me”. The sublime in you comes to the surface and the base in you sinks to the bottom. You are once again your own self, lofty, unflinching and confident. I do not know why that feeling is fermenting in my mind today. I have remained deeply engrossed in my professional life for the last two years. The lingering feeling that this profession is not my destiny had gradually faded. My absolute occupation with the mundane aspect of my being was simply appalling. But for my insatiable thirst for reading, I had thought I was lost and the creative talent in me had slipped away. But the fickle mistress had returned. It is more true to me than ever. I m feeling the touch of her throbbing breasts and quivering lips.

          Yes, I want to write. Write I must. There is always a lull before the avalanche. But once it comes, it batters and blows to bits every other desire in me. Once again I m experiencing the onslaught of a consuming passion. I do not exactly know what I shall write but it will be some thing new, something which I have never written before, some thing which has been fluttering its wings in the twilight of my soul.

        I want to write stories, novels and poems. I want to get the entire panorama of human emotions in words. I want to have a surreptitious pursuit of every human motive till I see it in its stark nakedness for the purpose of my novel. I want to sing of the beauty and jot of life and the sublimity of man. I am convinced that reverence of life is my only religion.

                    I am alive, more alive than ever before.

Yours very own                  

  Shaikh Ayaz                                                                    

The Sindhi Adabi   Sindh Assembly Building,

Bunder Road, Karachi-1.

My dear Ayaz,    

         Yours was the letter after the interval of more than full one year.

          But if one were always to receive such good news from friends after having to wait for them for ages, one would be grateful for the opportunity to have waited.

          I m really glad that you remained engrossed in other affairs and incommunicado with yourself so long. It is inspiring to know that no sooner you found a moment to turn to yourself; you found a being different from the usual one important for recognition. Now that you have known him afresh, decided to heed him and give him a fair chance to live and lead, the rest will follow, I m sure, in the natural course, what you have to do now is only not to lose trace of it once again. I thank you that you have shared the introduction to “the good old fellow” with me the first thing yet once again.

          With love,

 Yours as ever,

 (Muhammad Ibrahim M.Joyo)  

Queen’s Roads

  Sukkur

23^rd February 1960

My dear Joyo,

         On his return from Dacca, Ayaz asked me on your behalf that some of his poems have to be rendered into English and sent to you for suggestions. I started with some of his sindhi ‘Baits’ and a couple of Urdu poems. It is a maiden attempt of mine, with practically no background of a reasonable study of poetry in any of the languages I know. I hope I deserved a bit of allowance for limitations in this respect.

          Herein are enclosed some of the renderings in English, but they are not final in any case. I m just seeking your advice and help in the matter. As for interest in the work, I can assure you that it is one of the few things that have really interested me.

          In the light of your suggestions we might be able to give them the final brushing up, in spite of the manifold difficulties that the job involves. It is only the superb effort of some Fritgerald that can so beautifully render the mellow emotions of the East into a Western language. Needless to say that I m a much smaller man, and perhaps my interest in the work is the only asset. If you feel that there is a reasonable scope for our going ahead with the job, I m prepared for this reason alone to take up the necessary study of the various aspects of it, so that the renderings may be done in a better style.

          For the moment I m only looking forward to your reactions about it. They shall not only be highly valued by me, but provide the necessary incentive and instruction too.

          Ayaz shall be sending you some of his ‘Dohas’ composed in sindhi. It might take little time because of an extraordinary accumulation of work, but they will certainly be sent to you on a priority level.

With profound respects   

Warmly yours                                                      (Moonis)                                                                                         23^rd February 1960

My dear Ibrahim,

          Moonis has written to you under a separate cover. We have made an effort, and the ultimate results depend on number of factors, but the chief amongst them should be your uninterrupted guidance.

           Let me know by the return post, what you think are the possibilities and scope for going ahead with the job. If you feel a reasonable basis exists for the continuation of our efforts, which alone could be quite a justification for further renderings of my poems into English. I believe the few translations that are being sent to you as specimen pieces, should not be new to you. Perhaps you know of my poetry better than I do. My lines in their original should be fresh in your mind. Anyway you should be able to trace them back to the original on the basis of translations that are being sent to you.

           On Sunday evening I returned from Mohan-Jo-Daro after a twenty four hour stay there. It was a spiritual experience that perhaps cannot be translated into words during the ordinary hours of my life. You might be able to gauge the richness of this experience of mine by the word I use while the entering the purpose of my visit to the place in the Visitor’s Book. It might appear rather odd, but I felt like calling it ‘RESSURECTION’.

            One of these days I shall be sending you in the form of a short story or whatever it might be in literary terms, an elaborate description of my visit to a place where a sensitive soul looks for the possibility of seeking communion with the authors of a proud civilization.

             I shall very soon be sending you some of my Dohas in sindhi, but let a few moments be snatched out of the routine existence for that.

                                               With Kindest Regards

    Yours Sincerely

   (Shaikh Ayaz)

  Sindh Assembly Building,

  Bunder Road, Karachi-1

 Dated: 2-3-1960

My dear Moonis,

             I had been to Hyderabad last week and returned from there only two days back. It was a joy to have your letter and on from Ayaz.

             Translations of all kinds form one language into another poses its own problems, and those in the field of poetry are perhaps the most complex. The question therefore is not an attaining the original, but of gaining as close an approximation to it as possible. Although I was not able to connect most of the translated verses with their Sindhi or Urdu originals. I was very much impressed with particularly the Nos. 4, 5 and 6 and the two verses on page six. I m sure if you have a second look at these as well as the rest of them, the result will really be very nice and presentable in all respects. If I have the corresponding originals before me, I would perhaps be able to say something more specific. Do therefore, send me either the original poems, or references to them as they may have been published in “Mehran” or in.   

             If you have done more of them mean while, I will love to see them also along with their originals. Perhaps I may be able than even to revise a few of them- for what it may all be worth. The main thing is that this nice piece of work that you have started should reach a really tangible shape and conclusion and may on no account be left away in the middle.

Do remember me to Ayaz and Jamal

With best Wishes,

Yours Sincerely

(Muhammad Ibrahim M.Joyo)

نئون صفحو -- ڪتاب جو ٽائيٽل صفحو --گذريل صفحو

ٻيا صفحا 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20

21 22 23 24 25 26 27 28 29 30 31 32

هوم پيج - - لائبريري ڪئٽلاگ