Shah Sahib was born in the beginning of the twelfth century of the Islamic Calendar and at the end of the seventeenth century of Christian calendar. In order to fully comprehend the atmosphere and the conditions prevailing in the country at that time. It is imperative that the reader must get an awareness about the conditions in Sindh and it’s neighboring regions two centuries before this period, so that one may fully the background which influenced Shah Latif’s philosophy of life. It would be my effort to throw some light on the facts mentioned below. The internal political condition of Sindh. The political conditions in the countries neighboring Sindh, and their influence on the conditions prevailing in Sindh.
Internal and external political and religious tendencies, and their influence on the life in Sindh. Shah Latif’s contemporary, and preceding religious teachers, who were a source of inspiration and benefit to Shah Latif. 1. The internal political condition of Sindh: In the earlier part of the tenth century of hijiri Calendar (15 th Century of the Christian Calendar) the people belonging to Samma tribe (the original Sindhi tribe) ruled over Sindh, and one ruler of the time was Jam Nizamuddin alias Jam Nando. He was a man of great learning, piety and maintained justice during his rule. At the time, there had been no influence of any foreign power over Sindh.
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The construction of the city of Thatta was carried out during his rule, and in a short time the city bore such an attractive look, that great scholars, eminent poets, godly people and people of various skills were voluntarily drawn toward the city and made it their home. In no, time the city of Thatta became a singular center of civilization, culture, learning and art. Besides this city, during ‘Samma’ era, Nasarpur Matyari, D arbela, Bakhar, Rohr i, Pat, Baghban, Sehwan and Sann, the other cities of Sindh were flourishing in learning and trade. After getting its freedom from the central control of with great difficulty, now it was possible for Sindh independently strengthen its position.
During. This period ideologically, the religious scholars and mystics were divided into two groups. The First Group: This group consisted of those people who believed in Sindhi Culture and civilization, political freedom, absolute autonomy and a progressive society. The chief moving force of this group was Makhdoom Bilawal, who was one of the members of the royal family of ‘Samma tribe. His two eminent companions, were Caliph Syed Haider Shah (the grandfather of the author) and Makhdoom Sahara Lanzar, who is buried in Unarpur. These venerable personalities had left a deep influence over the present Dad, Sehwan, and the settlements of the hilly region of Teh sil Kori and the settlements on the riverbank.
This group enjoyed the patronage of the military commander of Jam Nando and Prim, Minister Dolah Darya Khan (Also known by the name (Mubarak).
This group can be considered as Sindhi Nationalists. The Second Group: This group believed in the predominance of Islam after the elimination of the tendency toward national freedom or political power on the national and ethnic basis. The leader of this group was Qazi Kad in, an eminent scholar of the city of Thatta, who was later appointed as a Qazi (Judge) at Bakhar during the reign of Shah Baig Arghoon.
He subscribed ideologically to the Mehdvia sect of Makhdoom Muhammad Miran Junpuri. Makhdoom Junpuri had come to Sindh in 913 hijiri or 910 hijiri before he went to Afghanistan. At this time, a large number of men of social standing, rulers and scholars had come under his influence as a result of his teachings. Shah Baig Arghoon was one of those who paid homage to him. Some of the courtiers of the ruler of Sindh, Jam Nando appear to have sympathy for his movement. It is quite probable that it was due to these ideological differences that hostility and enmity developed between the courtiers of Jam Nando, and one of the groups registered its opposition against the Nationalist policy of Dolah Darya Khan.
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The first group (the Sindhi Nationalists) continued to dominate and influence the affairs of the country during the life of Jam Nando. Nevertheless, the situation underwent a complete change immediately after the death of Jam Nando. At that time, a raging conflict for power was going on among Mughal tribes in Afghanistan. Mirza Babar (later Emperor Babar) expelled Shah Baig Arghoon, the son of Amir Zulnor from the rule of Kabul and Kandahar. Consequently, Shah Baig set out in search for a new seat of power. On the other hand in Sindh Jam Nanda’s weak son Jam Feroze succeeded to the seat of power.
But on the one hand Jam Salahuddin, the son of his elder brother asserted his right and claim to the seat of power while on the other hand due to the place intrigues and Jam Feroz’s own political blunders, his government became very weak. There started mutinies in greater parts of Sindh and the local leaders and officers became rebellious. Jam Feroze invited a number of Afghan Sardar’s and gave them positions as his courtier. When they observed a state of chaos and made administration in the country they dispatched a detailed report to Shah Baig Arghoon, and assured him that if he launched an attack he would find the conditions ripe for this purpose. After Shah Baig had received this information he dispatched his armies under the command of his brothers Mirza Abu Muhammad and Sultan Muhammad to occupy some regions of Sindh. However, through the courage and effort of Dolah Darya Khan the invaders were defeated those two invasions.
Both the brothers of Mirza Shah Baig were killed in those two battles. After the defeat of Shah Baig’s armies in Sindh the local leaders and courtiers who were secretly sympathetic toward him felt that as long as Dolah Darya Khan continued to wield influence in the government they would never achieve their aim. With this purpose they, hatched such conspiracies against Jam Feroze and Dolah Darya Khan that they succeeded in sowing seeds of sharp differences between the two. Disappointed and frustrated Darya Khan resigned as a minister and as the commander of the army and chose to live a life of isolation and retirement on his ancestral land at Kahan.
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As Darya Khan detached himself from the administration the conditions in the government of Sindh further deteriorated. Shah during this time was looking for his opportunity. With great assurance and confidence he launched an attack on Sindh in 923 Hijra and after devastating the entire region up to Sehwan went back to Afghanistan. In the year 926 Hijra, he launched another attack. In this state of isolation and helplessness, Jam Feroze requested Darya Khan to come to his aid.
However, at this time even Darya Khan was totally helpless. Inspite of this desperate situation fired with the spirit of keeping Sindh secure from the influence or control of any foreign power, he expressed his willingness to co-operate with Jam Feroze. He assumed the command of Sindhi armies and set out to confront the armies of Shah Baig. Both the armies came in conflict against each other at “Samoi” outside Thatta.
It is said to have been a terrible. Darya Khan engaged in a bloody and courageous conflict, but ultimately he suffered the death of a martyr on the battlefield. Jam Feroze, who never possessed the virtue of courage, took to his heels when he heard about the death of Darya Khan, and found a hiding place at the seat of Pir Path. When Shah Baig met no resistance, he marched his forces across Samoi and found no difficulty in occupying Thatta. In this way, the entire Sindh came under the control of Mirza Shah Baig Arghoon. At the recommendation of his Pir Bhai and his supporter Qazi Qazin, Shah Baig spared the lives of large number of people and later appointed Qazi Qazin the Qazi (Judge) at Bakhar.
At this, time followers of the political ideology of Muhammad Miran Junpuri had complete control over Sindh, and the advocates of Sindhi Nationalism had fully been wiped out. Darya Khan had been martyred in the battle of Samoi. Later his two sons had also been killed in the battle fought in the neighborhood of ‘Baghban’. Some of the Mullahs (Priests) of the government pronounced religious dictum’s against Makhdoom Bilawal, who morally supported Sindhi Nationalist Movement, and he was martyred in the oil press. Consequently, to give protection to his successor Syed Haider Shah San nai set up a military camp in his village Sann.
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This protection and the military camp continued, until the time of his death. Syed Haider died, in Sha ” ban 4, 937 Hijra.
