Thursday, May 12, 2011
Tuesday, November 17, 2009
Wednesday, November 4, 2009
Shah Jahan Masjid
Knowledge about thatta
Shah jahan masjid thatta
Architecture of Thatta during Shah Jahan completely falls under the western Indian category, with masterworks of patronaging and able backing. The western Indian Thatta and its architectural compositions under Shah Jahan, were ones to look out for, lending the rather dull place some zing. Architecture of Thatta during Shah Jahan was not one that had come completely out of the blue, but a rather expected one at that. Near Burhanpur in the Deccan, Shah Jahan had built a fine hunting resort on an artificial lake he had created by adding a second dam to one constructed before his time. Even earlier, he had commenced construction of the distinguished and celebrated Shalimar Garden in Kashmir. Shah Jahan deeply loved the Shalimar garden and in 1634; after his coronation, the site was further embellished.
Architecture of Thatta during Shah Jahan, owing to being a zealous Islamic propagator, was very firstly begun with constructing mosques. Nowhere in western India is the debt to Timurid-inspired brick construction and tile-covered surfaces more apparent than in the Jami mosque in Thatta. This is not surprising since the rulers of Sind, whom the Mughals had defeated, indeed had arrived from Afghanistan. Persian inscriptions rendered in tile indicate that the Jami mosque of Thatta was constructed between 1644 and 1647 at Shah Jahan`s order. However, since Shah Jahan was nowhere near Thatta during that time, there is little reason to believe he was personally involved in the project. Nevertheless, the unusually careful crafting of this brick structure and its magnificent profuse tile-work suggest that the mosque was subsidized by the imperial treasury and assets. The Jami mosque might also have been constructed in part, to reverse the effects of a devastating storm that had swept through the city in 1637.
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Jami mosque`s prayer chamber`s plan and even elevation derive from older conservative Timurid-influenced structures, such as the Kachpura mosque in Agra or the Akbari one in Ajmer. The surface and its decor, however, are modelled on local brick buildings that in turn were based on Iranian prototypes, for instance, the nearby tomb built in 1601 for Mirza Jani Beg, an earlier ruler of Thatta. There are no projecting eaves or other members that pronounce the building`s surface as characteristic of much Indo-Islamic architecture. Rather, deeply recessed arches pierce the brick-and-tile covered facade, producing a structure that appears to be composed of two contrasting planes. Shah Jahan`s architecture of Thatta and his consistent and clever backing in such far-off places from Delhi and Agra, did not once hinder the completion of such almost-massive projects. The placement and colour of the inlaid tiles on the façade of Jami mosque recall this monument`s Iranian ancestry. For instance, unlike tiles in contemporary Lahore, where only a single colour was glazed on a tile, here in Thatta multiple colours and patterns appear on a single tile.
It becomes quite evident that architecture of Thatta during Shah Jahan, an integral part of Mughal architecture, had verily pivoted around the one of the umpteen Jami mosques that were erected in India, under Mughal rule. The interior of the Jami mosque of Thatta, is a showpiece of glazed tilework. The central dome is embellished with tiles, arranged in a stellate pattern designed to symbolise the heavens, while the walls are covered with floral, geometric and calligraphic patterns. The three mihrabs, also extraordinarily designed, are composed of pierced stone screens that allow the passage of light. Thus, in an area where often a lamp is carved referring to the Quranic verse that likens God`s presence to a lamp within a niche, here actual light enters for men to view. The use of pierced screens allowing for the entrance of light was common on Mughal funereal architecture, but unique here to a Mughal mosque. While this Jami mosque in Thatta architectured under Shah Jahan, reveals a close adherence to forms and techniques used earlier in this region, its plan and design suggest an awareness of architectural traditions beyond these local roots.
Makli History
Makli
One of the largest necropolises in the world, with a diameter of approximately 8 kilometers, Makli Hill is supposed to be the burial place of some 125,000 Sufi saints. It is located on the outskirts of Thatta, the capital of lower Sind until the seventeenth century, in what is the southeastern province of present-day Pakistan. Legends abound about its inception, but it is generally believed that the cemetery grew around the shrine of the fourteenth-century Sufi Hamad Jamali. The tombs and gravestones spread over the cemetery are material documents marking the social and political history of Sind.
Imperial mausoleums are divided into two major groups, those from the Samma (1352–1520) and Tarkhan (1556–1592) periods. The tomb of the Samma king, Jam Nizam al-Din (reigned 1461–1509), is an impressive square structure built of sandstone and decorated with floral and geometric medallions. Similar to this is the mausoleum of Isa Khan Tarkhan II (d. 1651), a two-story stone building with majestic cupolas and balconies. In contrast to the syncretic architecture of these two monuments, which integrate Hindu and Islamic motifs, are mausoleums that clearly show the Central Asian roots of the later dynasty. An example is the tomb of Jan Beg Tarkhan (d. 1600), a typical octagonal brick structure whose dome is covered in blue and turquoise glazed tiles. Today, Makli Hill is a United Nations World Heritage Site that is visited by both pilgrims and tourists.
Further Reading
Cousens, Henri. (1929) The Antiquities of Sind, with Historical Outline. Calcutta, India: Government of India.
Lari, Yasmeen, and Suhail Zaheer Lari. (1997) The Jewel of Sindh: Samma Monuments on Makli Hill. Karachi, Pakistan: Heritage Foundation and Oxford University Press.
Mir Ali Sher Qani Thattavi. (1967 [1872]) Maklinama. Reprint ed. Hyderabad, India: Sindhi Adabi Board. Schimmel, Annemarie. (1983) Makli Hill: A Center of Islamic Culture in Sindh. Karachi, Pakistan: University of Karachi.
Thatta`s famous Artist zulfi shah
ZULFI SHAH
enjoy these videos
DOWNLOAD videos of Zulfi shah as Jhono jazbati Part_1
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Tuesday, November 3, 2009
Monday, November 2, 2009
Downlaod Hamd-o-Nats
ROZA IMAM HUSSAIN (as)
NOHA_2010 free download just right click on your selected noha then select download
NOHA_2009
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Thatta`s noha kohan Haider sheerazi nohey
Sunday, November 1, 2009
Monday, October 26, 2009
Friday, October 9, 2009
Knowledge of ISLAM
Dr:Zakir Naik
DR. ZAKIR NAIK - PRESIDENT, IRF
A medical doctor by professional training, Dr. Zakir Naik is renowed as a dynamic international orator on Islam and Comparative Religion. Dr. Zakir Naik clarifies Islamic viewpoints and clears misconceptions about Islam, using the Qur'an, authentic Hadith and other religious Scriptures as a basis, in conjunction with reason, logic and scientific facts. He is 43 years old.
Dr. Zakir is popular for his critical analysis and convincing answers to challenging questions posed by audiences after his public talks. In the last 12 years (by the year 2008), Dr. Zakir Naik has delivered mo re than 1200 public talks in the U.S.A., Canada, U.K., Saudi Arabia, U.A.E., Kuwait, Qatar, Bahrain, Oman, South Africa, Italy, Mauritius, Australia, Malaysia, Singapore, Hongkong, Thailand, Guyana (South America), Trinidad and many other countries, in addition to numerous public talks in India.
He has successfully participated in several symposia and dialogues with prominent personalities of other faiths. His public dialogue with Dr. William Campbell (of USA), on the topic, “The Qur’an and the Bible in the light of Science” held in city of Chicago, U.S.A., on April 1, 2000 was a resounding success.
His Interfaith Dialogue with prominent Hindu Guru Sri Sri Ravi Shankar on the topic ‘The Concept of God in Hinduism and Islam in the light of Sacred Scriptures’ held at Palace Grounds, Bangalore, on 21st Jan. 2006, was highly appreciated by people of both the faiths.
In the issue dated 22nd Feb. 2009 of the Indian Express list of the “100 Most Powerful Indians in 2009” amongst the billion plus population of India, Dr. Zakir Naik was ranked No. 82. In the special list of the “Top 10 Spiritual Gurus of India” Dr. Zakir Naik was ranked No. 3, after Baba Ramdev and Sri Sri Ravi Shankar, being the only Muslim in the list.
Dr. Zakir Naik stood out most eloquently for Islam and Muslims in the present times on one of the leading and most respected News Channel of India, NDTV 24 x 7, during the ‘Guest this week’ interview programme “Walk the Talk” conducted by host Shekhar Gupta (Editor-in-Chief of Indian Express) telecast on 7th and 8th March 2009. 
Sheikh Ah med Deedat, the world famous orator on Islam and Comparative Religion, who had called Dr. Zakir, "Deedat plus" in 1994, presented a plaque in May 2000 awarded to Dr. Zakir Abdul-Karim Naik for his achievement in the field of Da’wah and the study of Comparative Religion with the engraving "Son what you have done in 4 years had taken me 40 years to accomplish, Alhamdullilah.”
Dr. Zakir Naik appears regularly on many international T.V. Channels in more than 200 countries of the world. He is regularly invited for T.V. and Radio interviews. More than a hundred of his talks, dialogues, debates and symposia are available on VCDs and DVDs. He has authored books on Islam and Comparative Religion.
For more information just visit Dr zakir naik web sites
www.irf.net or www.peacetv.org
Tuesday, October 6, 2009
HISTORY OF SINDH
Sindh is a repository of varied cultural values and has remained the seat of civilization and meeting point of diverse cultures from times immemorial. After Independence on August 14, 1947 with the influx of Muslims from India, its culture has progressively assumed a new complexion. Sindh’s cultural life has been shaped, to a large extent, by its comparative isolation in the past from the rest of the subcontinent. A long stretch of desert to its east and a mountainous terrain to the west served as barriers, while the Arabian Sea in the south and the Indus in the north prevented easy access. As a result, the people of Sindh developed their own exclusive artistic tradition. Their arts and craft, music and literature, games and sports have retained their original flavor. Sindh is rich in exquisite pottery, variegated glazed tiles, lacquer-work, leather and straw products, needlework, quilts, embroidery, hand print making and textile design. According to renowned European historian H.T. Sorelay, Sindhis had not only contributed to literature but also to astronomy, medicine, philosophy, dialectics and similar subjects.Melas (fairs) and malakharas (wrestling festivals) are popular. Falconry, horse and camel breeding and racing are characteristic pastimes. Sindhi fishermen float earthen pots to catch the palla fish in the Indus, bullock cart racing and cockfighting are also typical of the province.
Genuine love for fellow beings, large heartedness and hospitality constitute the very spirit of Sindhi culture and it is the association of the cultural elements that elevate it and keep aloft its banner among the contemporary cultures of South-Asia. Having lived for centuries under the changing sway of various dynasties i.e. the Arabs, Mughals, Arghuns, Turkhans and Soomras, Sammahs, Kalhoras and Talpurs, Sindhi culture is a fusion of multiple culture patterns. These splendor and enrichment are reflected in Sindhi art and architecture, habits and customs. The old tombs and buildings in Thatta, Sehwan, Hyderabad, Sukkur and the excavations at Bhambore, Brahmanabad and Debal bear ample evidence in support of the above statement. These places fostered in their environment, some of the best cultural values which were handed down to the inhabitants of the adjoining areas. Today, these values form the very foundation of Sindhi culture.
The Sindhi language has pure Sanskrit basis and is closely related to the ancient Prakrit. Its alphabet contains fifty-two letters. The Rev. Mr.G. Shirt of Hyderabad, one of the first Sindhi scholars, considered that the language is probably, so far as its grammatical construction is concerned, the purest daughter of Sanskrit. It has small sprinkling of Dravidian words, and has in later times received large accessions to its vocabulary from Arabic and Persian. After the advent of Islam, a number of Sindhi scholars not only wrote books in Arabic on various aspects of Islam, but also composed poetry of a high order in that language. During the rule of Soomras and Sammas, Sindhis produced excellent poetry, and amongst the earliest and best-known poets we find the name of Syed Ali and Qazi Qadan both of Thatta and their younger contemporary, Shah Abdul Karim of Bulrhi, the great-grandfather of Shah Abdul Latif Bhitai.
Qazi Qadan (870-985 A.H.) introduced Philosophy into Sindhi poetry. He has in his poetry laid great emphasis on purity of mind and the study of the self. In one of his verses he says, "Even if you master thoroughly the great Arabic works Qudoori and Kafia you will only be like an ant sitting within a well in a limited environment knowing nothing of the world outside".
Then comes Shah Abdul Karim of Bulrhi. In 98 couplets he has explained the intricacies of human philosophy. In one of his couplets, he says "The best way of Living in the world is to give your heart to the beloved and be bodily connected with fellow human beings".
Shah Latif and his contemporaries, Shah Inayat, Muhammad Moeen Thattvi lsso Mian and Misri Shah, were also pioneers in the field of the well-known Sindhi Kafi Lyric. Others who contributed to kafi were Qasim, Hyder Shah, Fazil Shah, Pir Mohammad Ashraf, Assooran and Qaleech Beg. Misri Shah is considered to be the undisputed monarch in the domain of Kafi. The term Kafi was originally taken from Shah Abdul Latif's waie, which correspond to Ghazal. Sachal Sarmast added glory to Kafi in his lyrics.
POETRYAfter the advent of Islam, a number of Sindhi scholars not only wrote books in Arabic on various aspects of Islam, but also composed poetry of high order in that languages. It is presumed that these scholars also wrote in their own language. During the rule of Sumras and Sammas, Sindhis produces excellent poetry, and amongst the earliest and best-known poets, we find the name of Syed Ali and Qazi Qadan both of Thatta and their younger contemporary, Shah Abdul Karim of Bulrhi, the great-grand father of Shah Abul Latif Bhitai.
Long before the British rule, under the influence of Persian poetry, the Sindhi poets borrowed many ideas from Persian poets. There were, however, some poets such as Mohammad Qasim, Murtaza Thattavi, Gul Mohammad Gul, Syed Gada, Hafiz Hamid, Mir Abdul Hussain Sangi, Zaman Shash and others who, in spite of having adopted Persian forms, derived their inspiration from the classical Sindhi poets. Theirs works have, therefore been popular among the masses, as well as people of more sophisticated tastes. Others, who continued to compose in indigenous styles, using the Sindhi language in its purest from, include Misree Shah, Mahdi Shah, and Hafiz Shah. Sahibdion Shah, Wali Mohammad Leghari and Hammal Faqir.
Qazi Qadan (870-985 A.H.) of Sehwan was the Sindhi poet who introduced philosophy and mysticism into Sindhi poetry. He has in his poetry laid prate emphasis on purity of mind and the study of self. In one of his verses he says: " Even if you master thoroughly the great Arabic works Qudoor and Qafa you will only be like an ant sitting within a well in a limited environment, knowing nothing of the world outside.
Kafi the Shah and his contemporaries, Shah Inayat, Muhammad Moeen Thattvi, Isso Mian and Misri Shah, were also pioneers in the field of the well-known Sindhi Kafi Lyric. Others who contribute to Kafi were Qasim, Hyder Shah, Fazil Shah, Pir Mohammad Ashraf, Assooram and Qaleech Beg. Misri Shah is considered to the undisputed monarch in the domain of Kafi. The term Kafi was originally taken from Shah Abdul Latif's waie, which corresponds to ghazal. Sachal added glory to kafi in his lyrics. After Khalifo Gul Mohammad a host Sindhi poets contributed to the development of the ghazal. The following poets deserve special mention: Qasim Shamsuddin Bulbul, Mir Abdul Hussain Saangi, Bewas Lekhraj Kishanchand Aziz, Zia Fani, Farid, Fakir Abdul Rahim of Groroh and Hafiz Mohammad Hayat.
Humour Shamsuddin Bulbul was the first poet to introduce humor in Sindhi poetry. He can very well be compared to Akbar Allahabadi.
In this field Mohammad Hashim Mukhlis and more particularly Mirza Qaleech Beg, the father of modern Sindhi poetry and prose have left an indelible mark. The latter’s humor is much more polished and constructive. " Saudai Khan" is a modest collection of his poetry dealing wit the experiences of life and the ravages of time. The book is in two volumes, and each column consists of homage paid to his ancestors and guide. He composed only 14 ghazals in Urdu.
SHAH ABDUL LATIF BHITAIShah Abdul Latif Bhitai (1689-1752) perfected Sindhi poetry both in from and in content and is reckoned as the peerless master of Sindhi verses. The most salient feature of his poetry is Sufism, which he had presented with dexterity in his famous work, Shah Jo Risalo. The main characteristics of Shah Leif's poetry is that it is a ‘remarkable record of God-intoxicated man’s longing to rise above his level of life in order to meet his Maker". He had a command to express and interpret the joys and sorrows, hopes and aspirations of the people of Sindh. Shah Latif's poetry depicts nature and its manifestations in a most vivid and vivacious manner. He had composed beautiful verses on the river Indus, the shining surface of lakes and the barren ranges of hills. He had also versified on the behavior of the sea and the boats and boatsmen living on the shore of the sea. He was the most prolific writer and poet of his age. His poetry is deeply rooted in the soil of Sindh, yet it has a universal appeal.
So great is the impact of his immortal work on Sindhi literature that one hears its distinct echo in all the poetry produced by later generations. From the time of shah Latif to the British conquest of Sindh, there were a large number of Sindhi poets, such as Mohammad Zaman of Luwar, Abdul Grohari, Sachal Sarmast, Bedil, Bekas, Sami, Pir Ali Gohar Asghar (Pir Pagaro), Roohal Faqir, Pir Asghar Ali, Pir Ghulam Shah Rashidi and Sabit Ali Shah Sabit, whose works a still to be found. During the days of the Sumras, the Sammas and later on during the Kalhora and the Talpur period, Sindh was the court languag.
SACHAL SARMASTSachal Sarmast (Abdul Wahab) is another Sufi poet of distinction who composed verses on philosophy and Sufism. He was at home in a number of languages and composed poetical pieces in Arabic, Sindhi, Saraiki or Multani, Hindi, Punjabi, Urdu and Persian. His poetry is replete with Divine Love. It is on Monotheism, the Glorious Quran and the Sunnah of the Prophet Mohammad (Peace Be Upon him). He also composed poems of high order in Urdu and Persian. The great Sufi poets-Attar, Jami and Roomi influenced him.
Hiis Sindhi poetry encompasses a wide range of subjects and possesses its own individuality. He perfected a great deal of old style i.e. Abyat and Dohas greatly in vogue before hi, While Shah Latif enhanced the standard of Sindhi to the highest level of excellence in style, diction and subject matter, Sachal Sarmast took the lead in raising the standard and level of kafi, ghazal and marsia in /Sindhi poetry. Unlike Shah Latif, whose compositions are woven around local and folk themes, Sachal has touched on all Great Sufi saints, fountains of knowledge and learning, besides the most popular folktales of the Indus valley. The images, similes, metaphors and allegories employed by Sachal give him a prominent place in Sindhi literature after Shah Latif.
It was in the British period that really good prose began to be produced. Syed Miran Mohammad Shah-I of Tikhar, Diwan Kewal Ram, Ghulam Hussain and Akhund Latifullah are among the early prose writers. But Shamsul Ulema Mirza Qaleech Beg can rightly be called the father of modern Sindhi prose. He is said to have written or translated from other languages about 400 books of poetry, novel short stories, essays etc.
"Diwan-e-Qaleech" is a collection in alphabetical order of his poetry in Sindhi. In contains about 433 verses. Another work of importance is his translation of Rubaiyat-e-Omar Khayyam in which he has followed the same meter as employed in the original Persian work. This translation has filled an important gap in Sindhi literature.
Music the patronage of music in Sindh started wit the advent of Muslims. In 72AD; when the famous Arab General Muhammad Bin Qasim was engaged in his conquest of Sindh, the Sammas of Central Sindh gave him a rousing reception. Headed by musicians, playing the Dhol-and-Shahnai, "Orchestra", and skilled dancers giving their performances, they came to greet Muhammad Bin Qasim, who echoed the whole show. The grandeur of the musical performance and the big crowd impressed a lieutenant of Muhammad to such an extent that he suggested to the General that their army should pray to God that such a powerful tribe had been subjugated so easily. Muhammad who had a good sense of humor". The Dhol-and-Shahnai performance whish has been the traditional " Orchestra" of Sindh, before and since 8th century AD. Is most popular throughout the province even today.
Interest in the classical ‘Hindustani’ as well as the indigenous music in Sindh reached its height in 16th century during the reign of the Turkhan rulers, Mirza Jani Beg and his son Mirza Ghazi Beg. Both the father and the son were great patrons of poets like the famous Talib Amuli and others, and of numerous musicians who invented new musical forms, naghams, and a variety of tunes. Both the rulers were accomplished musicians themselves. Their capital Thatta was the rendezvous.
EARLY HISTORY
The earliest authentic history of Sindh dates from the time when Alexander the Great abandoned his scheme of conquest towards the Ganges, alarmed at the discontent of his soldiers. He embarked a portion of the army in boats, floated them down the Jhelum and the Chenab, and marched the remainder on the banks of the river till he came to the Indus. There he constructed a fleet, which sailed along the coast towards the Persian Gulf with part of his forces, under the command of Nearchus and Ptolemy, whilst Alexander himself marched through Southern Baluchistan and Persia to Seistan or Susa. At that time Sindh was in the possession of the Hindus, the last of whose rulers was Raja Sahasi, whose race, as is reported by native historians, governed the kingdom for over two thousand years. The Persian monarchs were probably alluded to, for in the sixth century BC Sindh was invaded by them, They defeated and slew the monarch in a pitched battle and plundered the province and then left. Eight years after his accession to the Persian throne, Darius I, son of Hystaspes extended his authority as far as the Indus. This was about 513 BC.
The Arab conquest of Sindh by Muhammad Bin Qasim in 712 AD gave the Muslims a firm foothold on the sub-continent. The description of Hiun Tsang, a Chinese historian, leaves no doubt that the social and economic restrictions inherent in the caste differentiations of Hindu society had however, gradually sapped the inner vitality of the social system and Sindh fell without much resistance before the Muslim armies. According to Al-Idreesi, the famous city of Al-Mansura was founded during the reign of Mansur (754-775 AD) the second Khalifa of the Abbasid dynasty. Khalifa Harun-al-Rashid (786-809 AD) was able to extend the frontiers of Sindh on its western side. For nearly two hundred years since its conquest by Muhammad Bin Qasim, Sindh remained an integral part of the Umayyad and the Abbasid caliphates. The provincial governors were appointed directly by the central government. History has preserved a record of some 37 of them.
The Arab rule brought Sindh within the orbit of the Islamic civilization, Sindhi language was developed and written in the naskh script. Education became widely diffused and Sindhi scholars attained fame in the Muslim world. Agriculture and commerce progressed considerably. Ruins of Mansura, the medieval Arab capital of Sindh (11 kms south east of Shahdadpur) testify to the grandeur of the city and the development of urban life during this period.
In the 10th century, native people replaced the Arab rule in Sindh. Samma and Soomra dynasties ruled Sindh for long. These dynasties produced some rulers who obtained fame due to judicious dispensation and good administration.
Sindh was partially independent and the scene of great disorders till late in the sixteenth century when it failed into the hands of Emperor Akbar, and for a hundred and fifty years the chiefs paid tribute, but only as often as they were compelled to do so, to the Emperor at Delhi. Later the Kalhora clan claiming descent from the house of Abbas and long settled in Sindh produced religious leaders of whom Main Adam Shah attained prominence in the 16th century. His descendants continued to gather large following and this enabled them to capture political power in the north western Sindh under the leadership of Mian Nasir Muhammad. This happened in the 2nd half of the 17th century. By the turn of that century, foundations of the Kalhora power were firmly laid in the northern Sindh under the leadership of Mian Yar Mohammad. During the reign of his son, Mian Noor Muhammad, lower Sindh with Thatta as its capital came under the Kalhora administration (1150 A.H).
Under the banner of Mir Fateh Ali Khan Talpur, the Balochis defeated the last Kalhora ruler Mian Abdul Nabi in the battle of Halani in 1782 AD. Talpur Amirs regained the parts of Sindh (Karachi, Khairpur, Sabzal Kot and Umar Kot) which the last Kalhora chief had conceded to the neighboring rulers. By eliminating the foreign interference, which had plagued the Kalhora rule, and by their essentially democratic way of governance, the Talpurs were able to take the people into confidence and thus achieved
Great many things within a short period of 60 years. They built up an excellent system of forts and outposts guarding the frontiers, extended the irrigation system, encouraged scholarly pursuits and educational institutions, and promoted trade and commerce internally as well as with the neighboring countries.
The British who came to Sindh also as traders became so powerful in rest of the sub-continent that in 1843 Sindh lost its independence falling prey to the British imperialistic policy. The Talpurs were defeated on the battlefields of Miani, Dubba and Kunhera and taken prisoners. The conquerors behaved inhumanly with the vanquished as they did with the Muslim rulers in India. Charles Napier who commanded the troops subsequently became the first Governor of the province of Sindh.
The British had conquered Sindh from their bases in Bombay and Kutch and their supporters were Hindus. Therefore, Sindh was annexed to the Bombay Presidency in 1843 and a constant policy to subdue the Muslim majority and to lionize the Hindu minority in Sindh was followed. Trade and commerce, Services and education became monopolies in the hands of the minority whom with the support of the rulers wrought havoc on Muslims. Within a few years forty percent of the Muslim land holdings passed on to the Hindu creditors. It was after a long struggle that the cause of Sindh was supported by the Quaid-e-Azam Mohammad Ali Jinnah when he brought in his famous 14-points the demand of Sindh's separation from Bombay Presidency. H.H. Sir Agh Khan, G.M. Syed, Sir Abdul Qayyum Khan (NWFP) and many other Indian Muslim leaders also played their pivotal rule that was why the Muslims of Sindh succeeded in getting Sindh separated from the Bombay Presidency in 1936.