Well there are many Industrial Units in Rural Sindh but almost shattered due to the NoMan's Law. The reason is 'Authorized Dakoos'. Yes the ones supported by those in Power. You can take down any outlawed self made Dakoo while you can't get close to a PMLF Hur, PPP Jiyala or JSQM Comrade.
Nice joke who the hell are you spreading lies bla bla bla...
Sindh known as bab ul islam
We supported khilafat and fought against British raj you can read book sindh ja pir bartania raj
The Khilafat movement, 1919-1924
The Khilafat Movement in Sind of the foundation Sind provincial Khilafat committee was laid down in Sind during October 1919 (Pir Sayyed Rushdullah Shah Rashdi Pir Sahib of Jhando) to achieve all the above described aims and objects districts wise branches of Khilafat committee were also established in every nook and corner of Sindh *. Sind known as Bab-ul-Islam could not celebrate any decision against Islam or Shariat. The Muslims of Sindh celebrated the Khilafat day on 21 September 1919 so that they could openly express their feelings. On this occasion A few extra are quoted, so as to give an idea about the enthusiasm and religious fervor prevailing then among the Muslim of Sind "Beside the other duties of Muslim one of them was to select a Muslim king who would be capable of preserving their Islamic culture and who would also help in safe guarding the interest of Islam
Khilafat movement in sind reminded the rulers their promises and said; "Mr. Lloyd George had given assurance that Turkey would maintain its territory and Constantinople shell is its capital". After having cited many examples of the various promises made and the assurances given by the British Government Abdullah Haroon told the people; "In the event of these promises made in clear themes by the British Government, it was but natural that the Muslims were confident that their religious in tersest were quite safe. Moreover the Muslims had spent their money and shed their blood not with the hope that their sentiments would be ignored at the time of peace settlement when during war the Muslims were responsible for having conquered 2/3 of the territory. They could never believe that this would be termed as crusade. If now no importance was being given to the demands of Muslims, they became very much grief stricken broken hearted.' The first prominent conference of Sindh provincial khilafat Committee was held at Larkana on 3rd, 4th and 5th February, 1920. It was presided over by Pir Syed Abu Turab and (Pir of Pir jhando Pir Sayyed Muhammad Rashdullah Shah Rashdi)
Popularly known as Pir Jhandey Waley, For the (The Pir Sahib of Pir Jhando Pir Sayyed Rushdullah SHAH Rashdi )delivered the presidential address, the his tropical address is unforgettable for it brought the deep signification of the sacred institution of khilafat. A few extract which are self explanatory are quoted here; "Gentleman, it is clear that we having come here in response to a call. We are aggrieved and have lost our peace.
The Khilafat Movement in Sind We are afraid of a fall. The unrest, the apprehension and the grief is because we can well visualize the down fall of the sacred institution of Khilafat and may God forbid the ruin of Islam. "Gentleman, the khilafat issue is the struggle of life and death of Islam. The use of Muslim completely depends and totally rests on the discipline maintained through the khilafat. I ever go to the extent of saying that may God forbid if the khilafat ends, it shall be the doom of the Muslim." The significance of Khilafat is very clear to us. It helps to achieve the ends of Islam. The demand of our natural life, our code of life and our mental attitude all these quit shaded by the soul of Khilafat institution. The Muslims and Khilafat are so much interdependent that they are the two sides of one and the sama picture. Is it not a sheer injustice that Muslims are being deprived of their rightful legacy of Khilafat despite being subjected to inhuman cruelly. We are yet bearing it all boldly." The second meeting of the Sind provincial Khilafat committee was held on 6th, 7th, and 8th February 1920 at Larkana Sayyed Turab Ali Shah Rashdi provided over it. His presidential address was certainly very inspiring for the peoples. He said; "Breather of Islam, it is true that the swords are hovering over the Muslims of Turkey. They are being driven out of their home land. "If the Muslim were hanged to the Russian Iran, we should be cursed if we do not feel burnt on our necks. If the Muslims are tormented in Asia Minor we shall but be filled with fury at the in brutality." "Gentlemen, Islamic brotherhood binds the sind Muslim with the Muslim of Turkey, it should be remembered that there is only one sword that may be unsheathed to safeguard Islamic faith that is the Holy sword of Khilafat
(Pirs respond positively to the growth of electoral
politics
Pirs, as members of Sind's landed elite, were successfully incorporated into the
local machinery of the colonial state created by the British. As the British
Pir Sayyed Mohibullah Shah Rashdi, Sajjada Nashin of pir jhando to M. A. Jinnah, 21 October 1946)
the actions of 'infidel' British troops in the Holy Places. This was particularly
important in mobilising support. While the concept of the Caliphate, removed
from the reality of everyday life in Sind, often held little direct significance for
their audiences, this was not the case as far as references to threats to the Holy
Places of Islam were concerned. Ordinary Muslims in Sind, with their great love
and reverence for the shrines of their local could comprehend the seriousness
of acts of desecration in the Jazirat al-Arab. Reports of damage and dishonour
inflicted there possessed reality for them which the Caliphate less immediately
represented. Accusations along the lines that British troops, assisted by Sikhs,
had disinterred the remains of the Prophet's tomb, for instance, aroused strong
anti-British feeling during the first half of 1920.20
These and other rumours were
taken very seriously by the authorities who felt compelled to step in to contradict
their validity. Thus, it was in relation to the Holy Places, rather than the Khilafat
itself, that many ordinary Sindi Muslims responded to the cry from their
spiritual leaders that Islam was in danger. At the same time, speeches of pirs and
other Sindk ulama repeatedly pointed out the dire consequences which would
befall any individuals who continued to support the British Government in the
face of its attacks against their religion. Muslims were faced with a choice between
non-cooperation in this world and the prospects of damnation in the next: to an
audience for whom the disgrace of being branded a kafir was enormous, warnings
of this kind made a substantial impact
Pirs raised support for the Khilafat movement in a number of ways. Their
influence resulted in large amounts of money being donated to the Khilafat,
Angora and Smyrna Funds. Of the three, the Angora Fund became the most
popular because, during this period, the Turkish Government was regarded as
the 'champion of Islam'
Pirs encouraged donations by their own example, and
their generosity was widely publicised in the pro-Khilafat press. They also
mobilised support for the Khilafat volunteer appeal. Under his instructions,
Hundred thousands of Followers Murids of the (Pir of Jhando branch) were reputedly recruited as volunteers.
Many of his followers were
enrolled as a result of his encouragement. Equally pirs used their influence to
popularise the boycott of foreign goods. The ( Pir Sayyed Rushdullah Shah Rashdi Pir of Pir Jhando) issued orders to his
murids to wear only home-spun cloth. In addition, they called for the boycott of
Government institutions such as schools and law courts. In comparison with both
the rest of Bombay Presidency and British subcontinent in general, there was an impress..
And
Who was Soreh Badshah from Sindh?
in our history are the names of those who stood against oppression and fought for freedom ... here is one such person from the days of the Hur rebellion against the British empire
Shaheed Sayyid Sibghatullah Shah Al-Rashdi (also known as "Soreh Badshah" victorious king) was a person who fought with British empire and organised a movement which led to huge setbacks for British occupiers. Soreh Badshah's struggle was so intense that British airforce was engaged.
The british occupiers used all means to offer him titles of Nawab / Sardar which he refused. Though these were widely accepted by others in sindh but not by him. He continued his armed struggle and pushed British invasion to the extent that they bombed in his house.
There was a time when on one side there was Soreh Badshah and on the other side all sardars and nawabs. This gave invaders a chance to isolate him. Soreh badshah was arrested and represented by Muhammad Ali Jinnah (Qaid-e-Azam).
Once the Britsh found majority of sardars on their side they hanged Sureh Badshah in Hyderabad Sindh in 1943. When this episode of struggle is remembered one knows how Soreh Badshah stood up all alone against all the odds and others sold Sindh.
Today no one remembers sardars and nawabs who deceived Soreh Badshah and sold out to Britains. People of sindh remember him is "Victorious King" and he is the only person holding that tittle in 5000 years plus history of Sindh
History: A salute to Soreh Badshah
The Indian subcontinent has a longstanding socio-political history of marginalisation, oppression, tyranny and subordination especially in the context of colonial rule. At the same time, the region has also witnessed various movements by local marginalised people against powerful political classes and regimes. A case in point is the resistance movements against British imperial rule in the subcontinent.
These resistance movements offer opportunities for critical a discourse of history, and shed light on our cultural heroes and heritage. Informed debates on these help to correct any distorted facts that may have been introduced by the dominant classes. For example, the British colonial state portrayed some leaders and tribes who challenged their rule and revolted against them as criminals and terrorists; these leaders were tortured and their followers massacred in order to protect the imperialist regime’s exploitative designs.
Sindhi spiritual leader Pir Sibghatullah Shah Rashdi, popularly known as Soreh Badshah (brave king), started a powerful movement — the Hur Resistance Movement — against the British colonial state during 1930-1943. The Hur movement’s slogan, coined by Soreh Badshah, “Watan ya Kafan, Azadi ya Mout” (our land or a coffin, freedom or death), reflected the people’s sentiments and their love for their motherland and national identity. Under the leadership of Soreh Badshah, thousands of his followers (both men and women) revolted against the British Raj and launched a struggle to oust the foreign rulers from Sindh.
The hub of the Hur movement was the central and lower parts of Sindh especially the current Sanghar district. To crush the revolt by the Hurs the British government not only used extreme violence but also imprisoned Soreh Badshah. In 1942, the Hur Criminal Act was passed by the British government in the Sindh Assembly and Martial Law was imposed in Sindh for the first time. Thousands of his followers, including women and children, were confined to jails and concentration camps known as Loorhaa in Sindhi. Lost in our history are the names of those who stood against oppression and fought for freedom ... here is one such person from the days of the Hur rebellion against the British
The rise of the Hur movement is seen in various dimensions by various historical schools: One view tries to relate the Hur movement with Pakistan movement, while Sindhi nationalists contest this and claim that Soreh Badshah never supported either the Muslim League or the Pakistan movement.
Sindhi nationalists argue that the Hur movement was based on the sentiments of patriotism and nationalism rooted in the minds of the people, and sparked by hatred against the British rule. Thus, Sindhi nationalists consider Soreh Badshah the hero of Sindh who once told G.M. Syed, then an active member of the Muslim League, not to support the Muslim League.
Whatever the case may be, the political history of the Hur movement reflects on the role of local feudal lords and zamindars, who had joined hands with the British colonial state and enjoyed power and privilege. When the Hur movement became a powerful force, the British colonial government not only passed the ‘Hur Criminal Act’ but also launched a powerful propaganda in the form of fake reports and cases against Soreh Badshah and his freedom fighters.
Soreh Badshah was imprisoned on different occasions from 1930 to 1943 in different jails such as Poona, Madnapur, Ratnagri, Rajshahi and Dhaka wherein he met with different leaders of the subcontinent. In 1938, after eight years of imprisonment, Soreh Badshah came to Sindh and formally started organising and mobilising the freedom struggle. In 1940, when the struggle was at its peak, he was again arrested from Karachi and was sent to Naagpur jail in present India.
On Jan 14, 1943, he was brought back to Sindh and shifted to Hyderabad jail. The British government started a treason case against him and in a trail that lasted only 26 days in a Martial Law court he was sentenced to death. On March 20, 1943, the great freedom fighter and leader of Hur movement was hanged in Hyderabad jail.
The death of the spiritual leader provoked his followers and fuelled violence against the colonial government. In retaliation, violence, killings and torture against the followers of Soreh Badshah continued till 1946. Thousands of the Hurs were arrested, killed and confined in camps and jails. The properties of Soreh Badshah and his followers were confiscated, and his minor sons were sent to exile and jailed.
The humiliation of the sons of the soil at the hands of the British continued even after the Partition; in 1950, the newly established state of Pakistan negotiated with the British government to bring them to Pakistan.
Strangely, such local movements and their heroes rarely get a place in the history books of Pakistan, which mostly present Arab and Mughal rulers as the dominant figures and heroes. The freedom struggle led by Soreh Badshah in Sindh was a local movement rooted in cultural cognition and symbolism. We need to remember our true heroes and inform the new generation about the powerful role local people and leaders played against oppression, exploitation and foreign rule. To deny them their due would be akin to killing them all over again
Soreh Badshah
(Sixth Pir Pagaro), died on 23 March 1943
وطن یا کفن۔۔۔آزادی یا موت۔۔۔
“Watan ya Kafan, Azadi ya Mout”
Our land or a coffin, freedom or death.
A Salute To Shaheed Soreh Badshah (1910-to-23 March, 1943)
The Real & Orginal Freedom Fighter of #Pakistan #Movement.
#TributeToSorehBadshah
