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  • 1. ‫ميحرلا نمحرلا هللا‬ ‫بسم‬DMC CLASS OF 1985DIGITAL MAGAZINEJUNE2013EDITED BY: Saleem A Khanani and Sameena KhanA digital production of the Dow Medical College Class of 1985
  • 2. ‫الرحيم‬ ‫الرمحن‬ ‫هللا‬ ‫بسم‬‫ا‬َ‫ذ‬ِ‫إ‬ َ‫ين‬ِ‫ذ‬َّ‫ل‬‫ا‬َ‫ن‬‫و‬ُ‫ع‬ِ‫اج‬َ‫ر‬ ِ‫ه‬ْ‫ي‬َ‫ل‬ِ‫إ‬ ‫ا‬َّ‫ن‬ِ‫إ‬َ‫و‬ َِِّ‫ّلِل‬ ‫ا‬َّ‫ن‬ِ‫إ‬ ‫وا‬ُ‫ل‬‫ا‬َ‫ق‬ ٌ‫ة‬َ‫يب‬ِ‫ص‬ُ‫م‬ ْ‫م‬ُ‫ه‬ْ‫ت‬َ‫اب‬َ‫َص‬‫أ‬َ‫ن‬‫و‬ُ‫ع‬َ‫ج‬ْ‫ر‬ُ‫ت‬ ‫ا‬َ‫ن‬ْ‫ي‬َ‫ل‬ِ‫إ‬َ‫و‬ ً‫ة‬َ‫ن‬ْ‫ت‬ِ‫ف‬ ِْ‫ْي‬َْ‫اْل‬َ‫و‬ ِّ‫ر‬َّ‫الش‬ِ‫ب‬ ْ‫م‬ُ‫ك‬‫و‬ُ‫ل‬ْ‫ب‬َ‫ن‬َ‫و‬ ِ‫ت‬ْ‫و‬َ‫ْم‬‫ل‬‫ا‬ ُ‫ة‬َ‫ق‬ِ‫ائ‬َ‫ذ‬ ٍ‫س‬ْ‫ف‬َ‫ن‬ ُّ‫ل‬ُ‫ك‬Dear friendsTwo of our class fellows lost their parents in themonth of May. Sam Khan’s mother, and KhalidSaleem’s father, left this mortal world to jointheir Creator. We share their grief and makesincere dua to Allah SWT to forgive them andgrant them a place in the Jannatul Firdaus,Ameen!
  • 3. SHARED BY SARAH CHAUDHARY‫ن‬‫ق‬‫ا‬‫ه‬‫ی‬‫ہ‬‫گز‬‫ر‬‫ہ‬‫کو‬ ‫وم‬‫ق‬‫ا‬‫ای‬‫گ‬‫ج‬‫ا‬‫ب‬‫ت‬‫ا‬‫ے‬‫ن‬‫ال‬‫ب‬‫کو‬ ‫ت‬ّ‫ل‬‫م‬‫ار‬‫د‬‫ب‬‫ت‬‫در‬‫ق‬‫س‬‫ج‬‫ے‬‫ن‬‫ا‬‫ڈ‬‫وای‬‫ے‬‫ہ‬‫ا‬‫ھ‬‫ک‬‫ر‬Samrina Hashmi reports from KarachiPMA Sindh proudly announces that with our joint efforts, 3 Health bill ordinances have been signed bythe Governor Sindh.1. The Health Commission Bill Ordinance2. Thalesemia Prevention Bill Ordinance3. The Mental Health Bill OrdinanceWe are thankful to the young care taker Health Minister Dr Junaid Shah, the secretary health Dr SureshKumar, Prof. Noshad Shiekh the principal secretary to the governor and last but not the least Prof.Masood Hameed VC DUHS, for bringing these to the table.Dr Samrina Hashmi President PMA Sindh
  • 4. In Memory of My MOTHERBY SAM KHANThanks to all my friends for your duas and loving support during the last fewdarkest weeks of my life.I might not be able to reply all the inbox messages individually, at least for now.So please accept my heartfelt gratitude for your care and concerns.Thanks to all those who could manage to visit me and share my grief and alsothanks for your loving phone calls. I am sorry if did not pick up the phonesometimes due to my inability to talk or my preoccupations.Thanks everyone for your precious dua-e-maghfirat for my innocent mother. MayAllah acknowledge all your duas and grant her the highest place in Jannat. AmeenAmmi had great talents and writing poetry was just one of them. She was mastersin psychology from Karachi University. She was an exceptionally talented andextremely sacrificing, patient and a very dignified lady. I wish I could have just10% of her talents and qualities. May Allah give her the highest status in Jannatand fill her grave with fragrant flowers and cool comfortable breeze from Jannat.AmeenSAMEENA KHAN
  • 6. Shared by Arjumand Asif
  • 7. Shared by Arjumand Asif"‫ہ‬‫ان‬‫ز‬‫خ‬‫ا‬‫ک‬ ‫ارون‬‫"ق‬‫ہ‬‫ک‬ ‫ور‬‫ن‬‫و‬‫لوگ‬‫اسے‬‫ے‬‫لئ‬ ‫اس‬‫ا۔‬‫ھ‬‫ات‬‫ب‬‫ھ‬‫ڑ‬‫ب‬‫سے‬‫الی‬‫ح‬‫ل‬‫ا‬‫وش‬‫خ‬‫ڑی‬‫ب‬‫ورات‬‫ت‬‫ا۔‬‫ھ‬‫ت‬‫آواز‬‫وش‬‫خ‬‫ت‬‫ہ‬‫ن‬‫ہ‬‫ن‬‫ا‬‫ھ‬‫ت‬‫ا‬‫ک‬‫لڑ‬‫ا‬‫ک‬ ‫ا‬‫اچ‬‫چ‬‫کے‬‫الم‬‫س‬‫ل‬‫ا‬‫ہ‬‫ی‬‫ل‬‫ع‬‫موسی‬‫رت‬‫ض‬‫ج‬‫ارون‬‫ق‬‫ے‬‫ئ‬‫ا‬‫ح‬‫ی‬‫ت‬‫ھر‬‫ت‬‫ت‬‫ش‬‫ل‬‫ا‬‫ی‬‫سے‬‫اس‬‫ے‬‫ن‬‫اس‬‫ا‬‫ھ‬‫ت‬‫ور‬‫ن‬‫س‬‫د‬‫ا‬‫ک‬ ‫اس‬‫ب‬‫ل‬‫س‬‫ج‬‫ر‬‫ب‬‫طور‬‫ام‬‫ع‬‫ه‬‫ی‬‫ه‬‫وم‬‫ا۔ق‬‫ھ‬‫ت‬‫ا‬‫ھ‬‫ٹ‬‫ی‬‫ب‬‫ھول‬‫ت‬‫کو‬ ‫ہللا‬‫ے‬‫لئ‬ ‫،اس‬‫ا‬‫ھ‬‫ت‬‫ار‬‫د‬‫ال‬‫م‬‫ت‬‫ہ‬‫ن‬‫کہ‬‫وی‬‫خ‬‫ہ‬‫ھے۔ن‬‫ت‬‫ا‬‫وای‬‫ن‬‫ت‬‫و۔‬‫ہ‬‫ر‬‫اہ‬‫ظ‬‫ت‬‫ل‬‫دو‬‫کی‬ ‫اس‬ ‫اور‬‫ر‬‫کب‬‫ی‬‫اور‬‫رور‬‫غ‬‫ا‬‫ک‬ ‫اس‬‫سے‬‫س‬‫ج‬‫ا‬‫ھ‬‫ت‬‫يردوه‬‫وی‬‫ق‬‫ر‬‫ےب‬‫ان‬‫ھ‬‫ات‬‫اه‬‫ب‬‫ج‬‫ی‬‫ک‬ ‫کی‬ ‫ے‬‫ان‬‫ز‬‫خ‬‫کے‬‫اس‬‫کہ‬ ‫ا‬‫ھ‬‫ت‬‫ال‬‫م‬‫در‬‫ق‬‫اس‬‫اس‬‫ی‬‫کے‬‫اس‬‫ھے‬‫ت‬ ‫ے‬‫ان‬‫ز‬‫خ‬‫سے‬‫ت‬‫ہ‬‫ن‬‫کے‬‫ھی۔اس‬‫ت‬‫رر‬‫ق‬‫م‬‫ت‬‫ع‬‫ا‬‫م‬‫ج‬‫ک‬‫ی‬‫ا‬‫کی‬‫ه‬‫ی‬‫ه‬‫کہ‬ ‫ا‬‫دی‬‫واب‬‫خ‬‫ے‬‫ن‬‫ارون‬‫ق‬‫و‬‫ت‬‫ت‬‫ن‬‫ا‬‫ڑ‬‫اک‬‫ا‬‫ب‬‫ت‬‫ا‬‫کہ‬ ‫کی‬ ‫ت‬‫ح‬‫ی‬‫ص‬‫ن‬‫کو‬ ‫ارون‬‫ق‬‫ے‬‫ن‬‫زرگوه‬‫ب‬‫کے‬‫وم‬‫ھی۔ق‬‫ت‬‫کی‬ ‫ھر‬‫ت‬‫ت‬‫ش‬‫ل‬‫ا‬‫ی‬‫و‬‫خ‬‫ھی‬‫ت‬‫گ‬‫ل‬‫ا‬‫ی‬‫ج‬‫ی‬‫ک‬ ‫کی‬ ‫ے‬‫ان‬‫ز‬‫خ‬‫ر‬‫ہ‬‫ے۔‬‫ہ‬‫دی‬‫ت‬‫ل‬‫دو‬‫ھے‬‫ىج‬‫ے‬‫ن‬‫اس‬‫ے‬‫لئ‬ ‫ے،اسی‬‫اہ‬‫ب‬‫ت‬‫ا‬‫چ‬‫ھی‬‫ت‬‫ہللا‬‫اسے‬‫اور‬‫وه‬‫ہ‬‫ص‬‫خ‬‫ش‬‫ا‬‫دای‬،‫رک‬‫زب‬،‫د‬‫ب‬‫م‬‫ل‬‫ق‬‫ع‬‫ک‬‫ی‬‫ا‬‫لے‬‫ے‬‫ون‬‫ہ‬‫ے‬‫ان‬‫ب‬‫ہ‬‫ن‬‫ه‬‫ی‬‫ک‬‫ا‬‫وش‬‫ت‬‫ا‬‫ہ‬‫ن‬‫ش‬‫ی‬‫ب‬‫ھے‬‫ج‬‫ی‬‫ت‬‫آگے‬‫کو‬ ‫الموه‬‫ع‬‫ے‬‫ئ‬‫ت‬ ‫ا‬‫وکر‬‫ہ‬‫سوار‬‫ر‬‫ب‬‫سواری‬‫مدہ‬‫ع‬‫رق‬‫ب‬‫رزق‬‫کر‬ ‫ہن‬‫ن‬‫اک‬‫وش‬‫ت‬‫ی‬‫ت‬‫م‬‫ٹ‬‫ق‬‫ت‬‫ت‬‫ا‬‫ہ‬‫ن‬‫دن‬‫ک‬‫ی‬‫ا‬‫ارون‬‫ق‬‫اش‬‫ک‬ ‫گے‬‫ل‬ ‫ے‬‫ہئ‬‫ک‬ ‫اور‬‫ا‬‫آی‬‫ھر‬‫ت‬‫ی‬‫ان‬‫ی‬‫ه‬‫ی‬‫ه‬‫ہ‬‫ی‬‫ن‬‫کے‬‫داروه‬‫ا‬‫ب‬‫ت‬‫د‬‫کر‬ ‫کھ‬‫ی‬‫د‬‫ل‬‫م‬‫ج‬‫ت‬‫و‬‫ت‬‫ن‬‫زت‬‫ہ‬‫ن‬‫اور‬‫ھ‬‫ات‬‫ھ‬‫ت‬‫ہ‬‫ن‬‫ا‬‫ک‬ ‫ال،اس‬‫ک‬‫ن‬‫وا‬‫ہ‬‫ا‬‫ای‬‫ر‬‫اب‬‫سے‬‫ھ‬‫ات‬‫ھ‬‫ت‬‫ڑے‬‫ب‬‫کر‬‫ا‬‫م‬‫ہ‬‫رے‬‫ے۔‬‫ہ‬‫واال‬‫ت‬‫ن‬‫س‬‫ق‬‫ڑی‬‫ب‬‫اور‬‫ے‬‫ہ‬‫ب‬‫صن‬‫ن‬‫وش‬‫خ‬‫ا‬‫ڑ‬‫ب‬‫و‬‫ت‬‫ہ‬‫ن‬‫ا‬‫وی‬‫ہ‬‫ال‬‫م‬‫ا‬‫ب‬‫ی‬‫ج‬‫اس‬‫ھی‬‫ت‬‫اس‬‫ی‬‫ل‬‫ب‬‫ت‬‫ا‬‫ر‬‫واس‬‫ن‬‫ت‬،‫ھے‬‫ت‬ ‫ے‬‫رہ‬‫ڑھ‬‫ب‬‫ہ‬‫ی‬‫ط‬‫ج‬‫الم‬‫س‬‫ل‬‫ا‬‫ہ‬‫ی‬‫ل‬‫ع‬‫موسی‬‫رت‬‫ض‬‫ج‬‫ادھر‬‫ب‬‫ت‬‫ا‬‫ھ‬‫ت‬‫ے‬‫ہئ‬‫ن‬‫اک‬‫وش‬‫ت‬‫ا‬‫ہ‬‫ن‬‫ش‬‫ی‬‫ب‬‫ر‬‫ب‬‫ر‬‫چ‬‫خ‬‫ی‬‫ت‬‫م‬‫ٹ‬‫ق‬‫د‬‫ب‬‫ف‬‫س‬‫وہ‬‫ال‬‫ک‬‫ن‬‫سے‬‫اق‬‫ر‬‫ط‬‫طم‬‫اس‬‫ارون‬‫ق‬‫ا‬‫ک‬‫مو‬‫رت‬‫ض‬‫ج‬‫ی‬‫ت‬‫گ‬ ‫گ‬‫ل‬‫ر‬‫ب‬‫ام‬‫ھ‬‫د‬‫دھوم‬‫کی‬ ‫اس‬‫ه‬‫ی‬‫ب‬‫ا‬‫گ‬‫ن‬‫کی‬ ‫سب‬‫ا‬‫ھ‬‫ت‬‫ع‬‫م‬‫ىج‬‫ک‬‫ی‬‫ا‬‫ا‬‫ہ‬‫ک‬ ‫ے‬‫ن‬‫و؟اس‬‫ہ‬‫لے‬‫ک‬‫ن‬‫سے‬‫ی‬‫ک‬ ‫طرح‬‫اس‬‫ا‬‫ھ‬‫وج‬‫ت‬‫سے‬‫اس‬‫ے‬‫ن‬‫الم‬‫س‬‫ل‬‫ا‬‫ہ‬‫ی‬‫ل‬‫ع‬‫سی‬‫و‬‫ت‬‫ے‬‫ہ‬‫ک‬‫ش‬‫ه‬‫ی‬‫ه‬‫ت‬‫ل‬‫ب‬‫ص‬‫ك‬‫ری‬‫نب‬‫کو‬ ‫آپ‬‫اگر‬‫ے‬‫ہ‬‫ت‬‫ل‬‫دو‬‫ؤ‬‫غزت‬‫اس‬‫ی‬‫رے‬‫نب‬‫و‬‫ت‬‫ے‬‫ہ‬‫وت‬‫ن‬‫ت‬‫اس‬‫ی‬‫ارے‬‫ہ‬‫م‬‫ت‬‫ےاگر‬‫ہ‬‫ھی‬‫ک‬‫ر‬‫دے‬‫ه‬‫ی‬‫ہ‬‫م‬‫ت‬‫ے‬‫ن‬‫ہللا‬‫ت‬‫ل‬‫ب‬‫ص‬‫ك‬‫ہ‬‫ی‬‫ل‬‫ع‬‫آپ‬‫ے‬‫اہ‬‫ی‬‫ر‬‫ک‬ ‫ول‬‫ن‬‫ق‬‫ا‬‫ع‬‫د‬‫کی‬ ‫کس‬ ‫ہللا‬‫ے‬‫ئ‬‫ج‬‫ی‬‫ل‬‫کھ‬‫ی‬‫د‬‫ه‬‫کری‬ ‫ا‬‫ع‬‫د‬‫سے‬‫ہللا‬‫آپ‬‫وه‬‫ہ‬ ٰ‫ار‬‫ب‬‫ت‬‫ه‬‫ی‬‫ه‬‫رت‬‫ض‬‫ج‬‫لے‬‫چ‬‫لےکر‬‫اسے‬‫اور‬‫ے‬‫گئ‬ ‫و‬‫ہ‬‫ادہ‬‫م‬‫آ‬‫ر‬‫ب‬‫ات‬‫ی‬‫اس‬‫الم‬‫س‬‫ل‬‫ا‬‫موسی‬‫رت‬‫ض‬‫ج‬‫ی‬‫ون‬‫ہ‬‫ہ‬‫ن‬‫ول‬‫ن‬‫ق‬‫کن‬‫ب‬‫ل‬‫گی‬‫ی‬‫ا‬‫م‬‫ا‬‫ع‬‫د‬‫ے‬‫ن‬‫اس‬‫ا‬‫گ‬ ‫کروه‬ ‫ه‬‫ی‬‫ه‬‫ا‬‫ہ‬‫ک‬ ‫ے‬‫ن‬‫ارون‬‫ق‬‫ا‬‫گ‬ ‫کرے‬ ‫و‬‫ت‬‫ا‬‫ی‬‫کروه‬ ‫ا‬‫ع‬‫د‬‫لے‬‫ہ‬‫ن‬‫ا:اب‬‫ای‬‫م‬‫ر‬‫ف‬‫ے‬‫ن‬‫الم‬‫س‬‫ل‬‫ا‬‫ہ‬‫ی‬‫ل‬‫ع‬‫موسی‬‫ل‬‫ان‬‫م‬‫ہوه‬‫ک‬ ‫ه‬‫ی‬‫ه‬‫و‬‫خ‬‫کر‬ ‫م‬‫ک‬‫چ‬‫کو‬ ‫ن‬‫ی‬‫ه‬‫ز‬‫ہللا‬‫ا‬‫ی‬‫کی‬ ‫ا‬‫ع‬‫د‬‫سے‬‫سے‬‫الی‬‫ع‬‫ن‬‫ہللا‬‫ے‬‫ن‬‫الم‬‫س‬‫ل‬‫ا‬‫ہ‬‫ی‬‫ل‬‫ع‬‫ی‬‫آن‬‫وحی‬‫اور‬‫ی‬‫ان‬‫م‬‫ر‬‫ف‬‫ول‬‫ن‬‫ق‬‫ا‬‫ع‬‫د‬‫کی‬ ‫الم‬‫س‬‫ل‬‫ا‬‫ہ‬‫ی‬‫ل‬‫ع‬‫آپ‬‫ے‬‫ن‬‫ے۔ہللا‬:‫ا‬‫ہ‬‫ک‬ ‫سے‬‫ن‬‫ی‬‫ه‬‫ز‬‫سن‬‫ہ‬‫ن‬‫ے‬‫ن‬‫الم‬‫س‬‫ل‬‫ا‬‫ہ‬‫ی‬‫ل‬‫ع‬‫موسی‬‫رے‬‫ض‬‫ج‬‫ے‬‫اہ‬‫دی‬‫دے‬‫م‬‫ک‬‫چ‬‫ا‬‫ک‬ ‫ت‬‫ع‬‫ا‬‫ظ‬‫ا‬‫ری‬‫ب‬‫ت‬‫کو‬ ‫ن‬‫ی‬‫ه‬‫ز‬‫ے‬‫ن‬‫ه‬‫ی‬‫ه‬‫ک‬‫اس‬‫ا‬‫ای‬‫م‬‫ر‬‫ف‬‫ھر‬‫ت‬،‫ک‬‫ی‬‫ڈھوه‬‫موی‬‫ھر‬‫ت‬،‫ے‬‫گئ‬ ‫س‬‫ی‬‫ھ‬‫د‬‫ه‬‫ی‬‫ه‬‫ن‬‫ی‬‫ه‬‫ز‬‫ک‬‫ی‬‫دموه‬‫ق‬‫ے‬‫ئ‬‫ت‬ ‫ا‬‫لوگ‬‫ہ‬‫ن‬‫ه‬‫ی‬‫ہ‬‫و‬‫لے‬‫کڑ‬‫ی‬‫کو‬ ‫لوگوه‬‫کے‬‫اس‬‫اور‬‫اسے‬‫ن‬‫ی‬‫ه‬‫ز‬‫"اے‬‫ے‬‫ن‬‫ی‬‫ه‬‫ز‬‫ت‬‫من‬‫س‬‫ے‬‫ان‬‫ز‬‫خ‬‫ے‬‫ئ‬‫ت‬ ‫ا‬‫اروه‬‫ق‬‫ارہ‬‫اش‬‫سے‬‫ھ‬‫ات‬‫ہ‬‫ے‬‫ئ‬‫ت‬ ‫ا‬‫ے‬‫ن‬‫آپ‬‫ے‬‫گئ‬ ‫آ‬‫ے‬‫ان‬‫ز‬‫خ‬‫ام‬‫م‬‫ت‬‫کے‬‫ارون‬‫ق‬‫ت‬‫ق‬‫و‬‫اسی‬‫آؤ‬‫لے‬‫ه‬‫ی‬‫ہ‬‫ن‬‫ھی‬‫ت‬‫ال‬‫م‬‫کے‬‫اس‬‫اور‬‫ے‬‫ان‬‫ز‬‫خ‬"‫ی‬‫ت‬‫گ‬‫و‬‫ہ‬‫سی‬‫ی‬‫و‬‫ھی‬‫ت‬‫سی‬‫ی‬‫ج‬‫ن‬‫ی‬‫ه‬‫ز‬‫ا‬‫ب‬‫گ‬ ‫ا‬‫دی‬‫ا‬‫س‬‫ی‬‫دھ‬‫ه‬‫ی‬‫ه‬!!!!!!!!!!!!!!!!!!‫واال‬‫ے‬‫کڑن‬‫ی‬‫ت‬‫ح‬‫ی‬‫ص‬‫ن‬‫ی‬‫کون‬ ‫ے‬‫ہ‬‫ر‬‫ب‬‫ث‬‫ک‬ ‫ن‬‫ای‬‫ر‬‫سب‬‫ف‬‫ن‬:‫حوالہ‬‫ت‬
  • 8. Karachi: the Sufis, saints and their mythsSohail Ansari Dow 1983Following the comments made by Saleem Bha in the last edition of the magazine, I made up mymind to write on religious myths, having been a surkha, and chose a few whose account isavailable in the archives and from the gazettes of India during the Raj. Muslims and Hindus livedin a great harmony and enjoyed each other’s festivals together.Sindh has been a land of Sufis and Karachi had its fair share as well. Ancient Sufis are viewed asagents of spirituality with a halo of genuinity around them. All the Sufis and mystic poets ofSindh propagated the message of love, peace, brotherhood and happiness not only for all thedwellers of Sindh but for the whole world. The one thing about them that strikes me is theirfollowing among a variety of colours and religions as well as their humble efforts towards theharmony of society. Old time legends claim that the Sufis and saints protect Karachi fromstorms, cyclones, tsunamis and all sea-related disasters.A report from 1876 describes the fairs in Karachi – ‘The fairs of any importance held in theKarachi taluka are nine in number, two of Muhammadan and the remainder Hindu’:
  • 9. Mangho Pir:Pir Haji Syed Khawaja Hassan Sakhi Sultan was commonly known as Pir Mangho. The legendgoes that he was a notorious Hindu bandit, Mangha Ram, who later converted to Islam under theinfluence of Baba Farid. He rose to become a saint, with the blessings of Baba Farid, and waswell respected both in the Hindu and Muslim communities. However, there are various othertheories/legends attributed to the mystery about the origin of the Pir. Another legend quotes thatMangha Ram, the bandit, visited the shrine and out of repentance for his sins, converted to Islam.He then served the wayfarers all of the rest of his life. The shrine thus came to be knownas Manghopir in association of Mangho dacoit turning into a pious soul. According to thislegend, the person buried at Manghopir is infact Hazrat Khwaja Hasan Maroof Sufi Sakhi SultanBaba. The third legend says that Sufi Sakhi Sultan Mangho came from Arabia in the 13thcenturyand soon after arrival, went into a long meditation, lasting 40 years, in a nearby cave. However,according to Alexander F Baillie (Kurrachee: Past, Present and Future), Pir Mangho is the properdesignation of the shrine, to which Hindus and Muslims both resort in large numbers. It is sacredto the memory of a Saint, whose original name was Kamaldin, but whose designation waschanged to that of Pir Mangho when his bones were removed to that place and interred under amosque.
  • 10. Manghopir has three attractions, shrine of the Pir, a pond of crocodiles (it is believed the pir hadpet crocodiles and these are the offspring generations from them) and a hot water sulphur springwith its therapeutic qualities. It is claimed that these crocodiles have never harmed any humanbeing. As regards these creatures there are various myths and one of those being that LalShahbaz Qalandar once visited the area and was pained to see the area to be very inhabitable.With his miracles he caused a hot spring to issue forth, as well as some date palms to spring upfrom the ground. The crocodiles were originally the lice in Lal Shahbaz‘s hair which he gifted toPir Mangho. He put them in the pond and each of them turned into a crocodile. According to yetanother legend, Mor Mubarak, also a saint, brought these reptiles from a cave in Korangi.Whatever view taken, besides others he is particularly venerated by the local tribes of Afro-Sindhis, sheedis commonly 11ymbolizing as makranis, who are descended from African slaves.
  • 11. He was very well respected by Muslims and Hindus alike, having disciples from all sects of thecommunity including Sindhis and Baluchs.Soon after invasion of Karachi, the British troops were based in Ram Bagh, who used to have apicnic at Mangho Pir where there used to be a stream as well and it became a very popular picnicspot. Sunday was the day for the British forces to have sole occupancy of the site and on that daythe locals were not allowed on the stream. Chakkar Bin Nothak rose against this practice and12ymbolizi a group that attacked the British troops visiting the stream and killed Captain Hound.Chakkar was sentenced to death and that is the first punishment to death in Sindh by the BritishArmy. He was hung in Dalmia, Mujahid Colony Mountain where there was a British ArmyCamp.Abdullah Shah Ghazi:Mystery shrouds about the arrival of Abdullah Shah Ghazi from Arab. The opinion remainsdivided as to how and when he came to this part of the world. He died, dressed in the war attire,in 773 near the sea where his shrine stands. According to a version, Abdullah Shah Ghazi wasborn in Medina in 720 from the lineage of the Prophet Muhammad, peace be upon him, andHazrat Imam Hassan. His actual name was Syed Abu Muhammad Abdullah Al Ishtar and arrivedin Sindh in 760 as a merchant who brought with him a large number of horses purchased fromKufa in Iraq. The second version quotes him as General Abdullah bin Nabhan believed to be on amilitary expedition sent by Hajjaj Bin Yousuf against Raja Dahir. Later, the mission wasentrusted to Mohammed Bin Qasim. Whereas the others moved on, Abdullah Shah stayed behindand continued to live in Sindh with the people he grew to love and preached them Islam, love
  • 12. and humanity. Yet another version is that the tragedy of Karbala did not finish there at thebattlefield but the lineage of the Prophet’s descendants continued to be persecuted and they hadto flee the Arabian Peninsula to the shores of Sindh to seek safety. That is how, according to thisversion, Abdullah Shah arrived in Sindh. Some even believe that he was invited by Raja Dahirand given sanctuary under his empire to protect him from Hajjaj Bin Yousuf. He had six brothersand one of those is Misri Shah whose mausoleum is in Defence Society. Auqaf department’sshort description is:Hazrat Abdullah Shah Ghazi dating back to 13thcentury came to Sindh for preaching Islam.Hundreds of people embrace Islam. Miracle of Hazrat Abdullah Shah Ghazi is that around thewhole area no sweet water is found but under the small rock where he is laid to rest, sweet watercoming out of spring.He is believed to be fond of hunting and the legend goes that once he killed a tiger bare handed.The title of ‘Ghazi’ was bestowed on him as once while on hunting, he wandered far from thebase and was intercepted by an army of the enemy. Despite being clearly outnumbered he choseto fight rather than surrender. Legend has it that he was able to control sea water using a bowl.When the fishermen approached him as they were unable to earn their livelihood in rough seas,he pressed the bowl from both sides in the sea, narrating prayers and ordering the waters toremain calm. Within hours, the fishermen were at work. It is believed that the sufi’s shrine hasprotected Karachi from typhoons.
  • 13. Mewa Shah:Mewa Shah opposed British colonial rule in India. He was jailed and eventually exiled by theBritish. According to a legend, Mewa Shah boarded the ship taking him into exile, said hisprayers on the waves of the Arabian Sea and mounted a large fish, which took him back to theshores of Karachi. Mewa Shah qabristan is well known to all.Ratneshwar Mahadev Temple:Located at the side of Jehangir Kothari Parade, Clifton, this temple carries with it a history. Inthe olden times, sea was up to the walls of the temple and it was a cave about 30-40 feet in thesea. It was constructed over 150 years ago. It used to have a stream of sweet water. This templecontains the Langham of self-created Mahadev. The shape of the Langham is like an egg or zeromeaning this whole world is nothing but a dream. The ships used to pass from here after offeringablution. There is no idle in this temple, only a lamp placed there was worshipped by the Hindus.The Talpur ruler used to offer 7.5 seers of oil for this lamp every month. Sat Guru Nanak Dev Jimediated in a cave just beyond the lamp. Another lamp is kept burning where he mediated and itis called Guru Joti. Grand Fair of Lord Shiva (Shanker) is held on Maha Shiv Ratri. At its peakmore than 25,000 people visited the temple for celebrations and rituals on this occasion everyyear. ‘Parsad’, sacred food, is distributed every Monday.Shivratri: According to their tradition, it rains on this day every year so that the earth can bepurified. The formal worship of Maha Shivratri consists of bathing the Shiva Lingam using milk,honey, yoghurt and pure ghee. Many married and unmarried women fast for their husbandsbecause, according to history, Parvati married the Lord after she mediated for an undefinedperiod, praying to get him as her husband. The occasion, therefore, commemorates the marriageof Lord Shiva with Maha Parvati.
  • 14. Lakshmi Narayan Mandir:This temple was constructed, on the banks of the sea just under the Native Jetty Bridge, wellover 200 years ago, that is long before the construction of the bridge itself. In this temple,Festival of Raksha Bandhan (Narial Puja), Ganesh Chaturthee i.e. birthday of Shri Ganesh Devaand every Chand night is celebrated. It is a sacred place for performing death rituals of Karni(11thday of rituals) and offering of Shiradh of Pitras and for putting final Garba Murtis in seawater on the day of Nao-Ratree and Ganesh Chaturthee.Although devoted to the deity Maha Lakshmi, the temple is a sanctuary to statues of Hanumanand Saii Baba of Shirdi as well. Hindus from all over Karachi come to the temple to pray and tomake offerings to the gods, with a dip in the waters of the Arabian Sea to cleanse them of theirsins.In Sa’awan (Monsoon), it is filled with women fasting and praying for the well-being and longlives of their husbands. Their pooja thallis carry an assortment knick knacks 15ymbolizing themto be married including sindoor, bangles, flowers, milk, water, jewellery, rice, an oil lamp andtheir ‘mannats’. Following the prayers, these items are cast away in the water.Shared by Kehkashan QamarTHE HOUSE OF THE HOLY PROPHET MUHAMMADPEACE BE UPON HIM
  • 16. SYED SHARIQ ALIThe theme of this year`s British Burns Association meeting which was held in AdelphiHotel, Liverpool between 15th to 17th May, 2013, was the use of innovation and lateralthinking in burn care. It was an honour for DOW 85 that our class fellow Shariq Ali wasinvited as a Guest Speaker to share some innovative ways of burn care we used in ourcentre in Karachi to reduce cost. In addition, Shariq shared some of his observationsspanning many years while working as one of the co-founders ofInterburns (International Network for Training, Education & Research in Burns) in variouscountries of Asia, Africa and South America.
  • 17. THE FIRST URDU NEWSPAPERThis article, written by Muhammad Ashraf, was published in the April 1947 issueof a quarterly journal Islamic Culture published from Hyderabad India. The journalwas published for a number of years, and among its esteemed editors wereMadmduke Picthal and Muhammad Asad.
  • 18. GRADUATIONS 2013THE KHANANI FAMILYAt my son Noman’s graduationSalman, Farah Naz, Noman, Saleem and Quratul AinShehla and Sana
  • 19. A SPECIAL REPORTNIDA ARSHAD USMANIBYZEBA ARSHAD USMANI (THE PROUD MOM)My daughter Nida graduated from the International School of Choueifat in Abu Dhabi UAE aftercompleting her O levels and A levels and High School Diploma. She ranked high in her class inschool and then chose to apply for the medical school.She entered DIMC in June 2007 which was the 1st batch of Dow International Medical College.Throughout her years in DIMC she obtained the highest GPA Score in her class. She graduatedin June 2012 with honours.The Convocation took place in July 2012 at the Governor’s house in Karachi and was chaired byDr Ishrat-ul-Ibad, the Governor Sindh along with VC DUHS Pofessor Masood Hameed Khan.All the faculty of Dow University of Health Sciences attended the ceremony. The Hippocraticoath was given to the graduates by none other than our very own D85 colleague Dr UmerFarooq.MashaAllah Nida received 11 Gold medals for 10 subjects starting from the 1styear onwards andthe 11thwas for the 1stposition in class .She was also given the BEST DOW GRADUATESHIELD and was declared the valedictorian of DIMC class of 2012 MashaAllah.Nida is a very generous and hard-working child. We as parents can’t thank Allah enough forhaving blessed us with a daughter like her .I would like to reiterate that we never persuaded herto enter in this profession it was her own choice although she was aware of our busy schedulesand the demands of our profession but she opted for it wholeheartedly. May Allah SWT give herhealth happiness and success in coming years and fulfill all her dreams Ameen.
  • 21. POETRY CORNER‫دمحم‬ ‫رضى‬ ‫سيد‬ ‫غزل‬‫روشنی‬‫صاحة؟‬ ‫گی‬ ‫هلے‬ ‫هول‬ ‫کس‬ ‫چاہیے‬‫؟‬ ‫صاحة‬ ‫گی‬ ‫چلے‬ ،‫هیں‬ ‫پلو‬ ‫هرے‬ ‫ہے‬ ‫جاں‬ ِ‫د‬‫نق‬‫تازار‬ ِ‫ل‬‫اصو‬ ‫ہے‬ ‫یہ‬ ،‫وفا‬ ِ‫گار‬ ‫طلة‬ ‫اے‬‫صاحة‬ ‫گی‬ ‫چڑھے‬ ‫تو‬ ‫قیوت‬ ‫تو‬ ،‫گی‬ ‫ہو‬ ‫کن‬ ‫جنس‬‫سوال‬ ‫ایک‬ ،‫صلہ‬ ‫کا‬ ‫هشقت‬ ‫کی‬ ‫تھر‬ ‫زندگی‬‫؟‬ ‫صاحة‬ ‫گی‬ ‫چڑھے‬ ‫پہ‬ ‫پٹڑی‬ ‫کثھی‬ ‫گاڑی‬ ‫یہ‬ ‫اب‬‫هیں‬ ‫سناٹوں‬ ‫ہوئے‬ ‫ٹھہرے‬ ‫کے‬ ‫تاالب‬ ‫کے‬ ‫دل‬‫سنگ‬‫صاحة‬ ‫گی‬ ‫هچے‬ ‫تو‬ ‫ہلچل‬ ‫تو‬ ‫گے‬ ‫پھینکو‬‫ہوئی‬ ‫تیگار‬ ‫کی‬ ‫هسدور‬ ‫کسی‬ ،‫کیا‬ ‫زندگی‬‫صاحة‬ ‫گی‬ ‫کٹے‬ ‫تھی‬ ‫تاقی‬ ‫سے‬ ‫طرح‬ ‫اسی‬ ‫اور‬‫گا‬ ‫تدلے‬ ‫نہیں‬ ‫انجام‬ ‫یہ‬ ‫کا‬ ‫افسانے‬ ‫اب‬‫صاحة‬ ‫گی‬ ‫چلے‬ ‫تار‬ ‫اک‬ ‫ہر‬ ‫فلن‬ ‫یہی‬ ‫اب‬‫گے‬ ‫ہوں‬ ‫هنظر‬ ‫یہی‬ ‫تھی‬ ‫تو‬ ‫گے‬ ‫جاؤ‬ ‫چلے‬ ‫تن‬‫صاحة‬ ‫گی‬ ‫رہے‬ ‫نہ‬ ‫دنیا‬ ‫هری‬ ‫دنیا‬ ‫یہ‬ ‫تس‬‫دل‬ ‫هسترد‬‫تھی‬ ‫کچھ‬ ‫ہوتی‬ ‫نہیں‬ ‫تالفی‬ ‫کی‬‫صاحة‬ ‫گی‬ ‫ے‬ ‫تن‬ ‫تات‬ ‫اب‬ ‫نہ‬ ‫تو‬ ‫گی‬ ‫جائے‬ ‫تھی‬ ‫تن‬‫رکھو‬ ‫هقاتل‬ ‫کے‬ ‫عست‬ ‫هری‬ ،‫خدهت‬ ‫هیری‬‫صاحة‬ ‫گی‬ ‫تنے‬ ‫تات‬ ‫تثھی‬ ،‫گے‬ ‫تولو‬ ‫پورا‬‫ہے‬ ‫کا‬ ‫کس‬ ‫گھر‬ ‫یہ‬ ‫کہ‬ ‫ہے‬ ‫کیا‬ ‫خثر‬ ‫کو‬ ‫افعی‬ ِ‫زعن‬‫صاحة‬ ‫گی‬ ‫ہٹے‬ ‫سے‬ ‫انڈوں‬ ‫نہ‬ ‫تھی‬ ‫کر‬ ‫هر‬ ‫چڑیا‬‫رضی‬ ‫رات‬ ‫یہ‬ ‫گی‬ ‫جائے‬ ‫ڈھل‬ ‫ہے‬ ‫هعلوم‬ ‫تو‬ ‫یہ‬‫؟‬ ‫صاحة‬ ‫گی‬ ‫ڈھلے‬ ‫کے‬ ‫لے‬ ‫هگر‬ ‫قرتانی‬ ‫کتنی‬‫بانو‬ ‫ارجمند‬ ‫قطعه‬‫ہیں‬ ‫ہوتے‬ ‫اهبًت‬ ‫بھی‬ ‫لفظ‬‫ہیں‬ ‫اهبًت‬ ‫توہبری‬ ‫الفبظ‬ ‫هیزے‬‫رکھٌب‬ ‫طٌبھبل‬ ‫الفبظ‬ ‫اپٌے‬ ‫بھی‬ ‫تن‬‫کزًب‬ ‫ًہ‬ ‫خیبًت‬ ‫هیں‬ ‫اهبًت‬ ‫هیزی‬
  • 22. QAMBAR RAZA NAQVI DOW 1982‫ہیں‬ ‫لیتے‬ ‫دیکھ‬ ‫کر‬ ‫نکل‬ ‫تاہر‬ ‫سے‬ ‫خول‬ ‫اپنے‬ ‫ہم‬‫ہم‬ ‫تو‬ ‫وہ‬ ‫تذلے‬ ‫نہ‬‫ہیں‬ ‫لیتے‬ ‫دیکھ‬ ‫کر‬ ‫تذل‬ ‫کو‬ ‫خود‬‫کو‬ ‫ہم‬ ‫کوی‬ ‫گا‬ ‫سنثھالے‬ ‫پیہم‬ ‫رہے‬ ‫گرتے‬ ‫اگر‬‫ہیں‬ ‫لیتے‬ ‫دیکھ‬ ‫کر‬ ‫سنثھل‬ ‫سے‬ ‫پھر‬ ‫ہم‬ ‫تار‬ ‫اک‬ ‫چلو‬‫آی‬ ‫وفا‬ ‫توے‬ ‫تھی‬ ‫تو‬ ‫جة‬ ‫کو‬ ‫دل‬ ‫وہ‬ ‫تھا‬ ‫مسلتا‬‫ہیں‬ ‫لیتے‬ ‫دیکھ‬ ‫کر‬ ‫مسل‬ ‫کو‬ ‫پھردل‬ ‫تار‬ ‫اک‬ ‫چلو‬‫یادیں‬ ‫چلی‬ ‫ہو‬ ‫دھنذھلی‬ ‫کہ‬ ‫اتنا‬ ‫ملے‬ ‫عرصہ‬ ‫ہوا‬‫کی‬ ‫یادوں‬ ‫تیری‬‫ہیں‬ ‫لیتے‬ ‫دیکھ‬ ‫کر‬ ‫سےتہل‬ ‫یادوں‬‫پای‬ ‫آتلہ‬ ‫نہ‬ ‫ہوی‬ ‫میں‬ ‫چلنے‬ ‫پہ‬ ‫ں‬ ‫خارو‬ ‫مخل‬‫ہیں‬ ‫لیتے‬ ‫دیکھ‬ ‫کر‬ ‫چل‬ ‫پہ‬ ‫انگاروں‬ ‫کے‬ ‫ارمانوں‬ ‫تو‬‫ہیں‬ ‫کرتے‬ ‫یاد‬ ‫کو‬ ‫س‬ُ‫ا‬ ‫تھی‬ ‫پتھر‬ ‫کے‬ ‫راہ‬ ‫ہے‬ ‫سنا‬‫ہیں‬ ‫لیتے‬ ‫دیکھ‬ ‫کر‬ ‫ٹہل‬ ‫ہی‬ ‫اکیلے‬ ‫اب‬ ‫چلیے‬ ‫تو‬‫ہم‬ ‫تولیں‬ ‫نہ‬ ‫قمثر‬ ‫اب‬ ‫ہے‬ ‫کی‬ ‫ن‬ُ‫ا‬ ‫یہی‬ ‫مرضی‬ ‫اگر‬‫گھو‬ ‫کا‬ ‫خوں‬ ‫تو‬‫ہیں‬ ‫لیتے‬ ‫دیکھ‬ ‫کر‬ ‫نگل‬ ‫اب‬ ‫تھی‬ ‫یہ‬ ‫نٹ‬
  • 23. FARSI AND PUNJABI CORNERNot many of us are familiar with Mirza Ghalib’s Farsi poetry but there is one ghazal of his thathas been immortalized but in its Punjabi translation. Sufi Ghulam Mustufa Tabassum, perhapsthe last of the celebrated Persian poet of Pakistan, translated one of Ghalib’s Farsi ghazal intoPunjabi and then handed it over to Ghulam Ali, the famous singer. The result is a superbamalgamation of words and vocalization that defies description. Here it is in the original and inits Punjabi translation.‫غبلب‬ ‫هزسا‬ ‫تبظن‬ ‫صوفى‬‫بیب‬ ‫اًتظبر‬ ‫ببور‬ ‫د‬ َ‫ُو‬‫ب‬ ‫ًہ‬ ‫ت‬َ‫ز‬َ‫گ‬ ‫هي‬ ‫س‬‫بیب‬ ‫کبر‬ ٍ‫طتیش‬ ‫و‬ ‫هببع‬ ‫جوئے‬ ‫بہبًہ‬‫خزطٌذ‬ ‫د‬ َ‫ػو‬ ‫ًوی‬ ‫دل‬ ‫طتن‬ ٍ‫ػیو‬ ‫دو‬ ‫یک‬ ‫بہ‬‫بیب‬ ‫روسگبر‬ ِ‫طبهبى‬ ‫بہ‬ ‫کہ‬ ،‫هي‬ ِ‫گ‬‫هز‬ ‫بہ‬‫خزطٌذ‬ ‫د‬ َ‫ػو‬ ‫ًوی‬ ‫دل‬ ‫طتن‬ ٍ‫ػیو‬ ‫دو‬ ‫یک‬ ‫بہ‬‫بیب‬ ‫روسگبر‬ ِ‫طبهبى‬ ‫بہ‬ ‫کہ‬ ،‫هي‬ ِ‫گ‬‫هز‬ ‫بہ‬‫ت‬َ‫ق‬‫ػو‬ ‫ّعی‬‫ذ‬‫ه‬ ِ‫الشام‬ ‫در‬ ‫جوطت‬ ‫بہبًہ‬‫بیب‬ ‫اهیذوار‬ ‫ًب‬ ِ‫ل‬‫د‬ ِ‫غن‬ َ‫ز‬َ‫ب‬ ‫یکے‬‫را‬ ‫هظتبں‬ ٍ‫هخوا‬ ‫توکیں‬ ‫ػیوۂ‬ ِ‫ہالک‬‫بیب‬ ‫بہبر‬ ‫ًو‬ ِ‫د‬‫بب‬ ‫اس‬ ‫تز‬ ‫گظظتہ‬ ‫عٌبں‬‫بظتی‬ ‫گزو‬ ‫دیگزاں‬ ‫بب‬ ‫و‬ ‫گظظتی‬ ‫هب‬ ‫س‬‫بیب‬ ‫اطتوار‬ ‫ًیظت‬ ‫وفب‬ ِ‫ذ‬‫عہ‬ ‫کہ‬ ‫بیب‬‫د‬َ‫دار‬ ‫تے‬ّ‫ذ‬‫ل‬ ‫جذاگبًہ‬ ‫وصل‬ ‫و‬ ‫وداع‬‫بیب‬ ‫ببر‬ ‫ہشار‬ ‫صذ‬ ،‫و‬َ‫ز‬َ‫ب‬ ‫ببر‬ ‫ہشار‬‫آهوسطت‬ ‫بذ‬ ‫ہوٌؼیں‬ ‫و‬ ‫دل‬ ٍ‫طبد‬ ‫طفل‬ ‫تو‬‫بیب‬ ‫هشار‬ ‫بز‬ ‫دیذ‬ ‫تواں‬ ‫ًہ‬ ‫گز‬ ٍ‫جٌبس‬‫ن‬َ‫ہ‬‫خوا‬ ‫ًوی‬ ‫چہب‬ ،‫م‬ َ‫ًبس‬ ‫خوردۂ‬ ‫فزیب‬‫بیب‬ ‫اهیذوار‬ ِ‫جبى‬ ِ‫غ‬َ‫ط‬‫ُز‬‫پ‬ ‫بہ‬ ‫یکے‬‫تز‬ ‫ًبسک‬ ‫ػکیب‬ ِ‫د‬‫ًہب‬ ‫ظت‬ُ‫ت‬ ‫خوئے‬ ‫س‬‫بیب‬ ‫کبر‬ ‫س‬ ‫د‬ َ‫و‬َ‫ر‬ ‫هی‬ ‫ن‬َ‫ل‬ِ‫د‬ ‫و‬ ‫دطت‬ ‫کہ‬ ‫بیب‬‫و‬ َ‫ز‬َ‫ه‬ ‫سیٌہبر‬ ،‫ہظتیظت‬ ‫صوهعہ‬ ِ‫رواج‬‫بیب‬ ‫ہوػیبر‬ ،‫هظتیظت‬ ٍ‫هیکذ‬ ِ‫هتبع‬‫غبلب‬ ‫ٌی‬ُ‫ک‬ ‫ہوص‬ ‫گز‬ ‫تے‬َ‫ی‬‫عبف‬ ‫حصبر‬‫بیب‬ ‫خبکظبر‬ ِ‫رًذاى‬ ‫حلقۂ‬ ‫بہ‬ ‫هب‬ ‫چو‬‫تیٌوں‬ ‫اعتببر‬ ‫ًیں‬ ‫دا‬ ‫ػوق‬ ‫هیزے‬‫جب‬ ‫آ‬ ‫اًتظبر‬ ‫هیزا‬ ‫ویکھ‬ ‫جب‬ ‫آ‬‫لبھٌبایں‬ ‫بہبًڑے‬ ‫لڑى‬ ‫ایٌوں‬‫جب‬ ‫آ‬ ‫توگبر‬ِ‫ط‬ ‫طوچٌبایں‬ ‫تو‬ ‫کی‬‫ہووئے‬ ‫وصبل‬ ‫بھبًویں‬ ‫ہجزتے‬ ‫بھبًویں‬‫ًیں‬ ‫لذتبں‬ ‫دیبں‬ ‫دوہبں‬ ‫وکھووکھ‬‫واری‬ ‫ہشار‬ ‫جب‬ ‫طوہٌئیب‬ ‫هیزے‬‫آجب‬ ‫وار‬ ‫لکھ‬ ‫تے‬ ‫پیبریب‬ ‫جب‬ ‫۔آ‬‫۔‬ ‫دا‬ ‫هٌذراں‬ ‫هظجذاں‬ ‫رواج‬ ‫ایہہ‬‫ًے‬ ‫پزطتیبں‬ ‫خود‬ ‫تے‬ ‫ہظتیبں‬ ‫اوتھے‬‫۔‬ ‫ًیں‬ ‫هظتیبں‬ ‫ای‬ ‫هظتیبں‬ ‫چ‬ِ‫و‬ ‫هیخبًے‬‫جب‬ ‫آ‬ ‫ُؼیبر‬‫ہ‬ ‫کے‬ ‫بي‬ ‫کز‬ ‫ہوع‬‫۔‬ ٍ‫طبد‬ ‫دل‬ ‫تیزا‬ ‫تے‬ ٍ‫طبد‬ ‫وں‬ُ‫ت‬‫پبیب‬ ٍ‫زا‬ُ‫ک‬ ‫رقیب‬ ‫ایٌویں‬ ‫تیٌوں‬‫۔‬ ‫آیب‬ ‫ًیں‬ ‫تے‬ ‫جٌبسے‬ ‫هیزے‬ ‫تو‬ ‫جے‬‫جب‬ ‫آ‬ ‫هشار‬ ‫تیزی‬ ‫تکذا‬ ٍ‫را‬‫ایں‬ ‫چبہوًب‬ ‫وں‬ُ‫ت‬ ‫جے‬ ‫وطٌب‬ ‫کھیں‬ُ‫ط‬‫اًذر‬ ‫جہبى‬ ‫ایض‬ ‫غبلبب‬ ‫هیزے‬‫جب‬ ‫بہہ‬ ‫آ‬ ‫چ‬ِ‫و‬ ‫بشم‬ ‫دی‬ ‫رًذاں‬ ‫آجب‬‫ا‬ ‫آجب‬ ‫خبکظبر‬ ‫ًیں‬ ‫دے‬ ‫بیٹھ‬ ‫ایتھے‬
  • 24. LIFE IS A PENCILSYED KHALID ANWER DOW 1986Life is like a pencilthe core of it is graphiteits heartcovered by a protective casingwhich is an adornment, design, labelthe casing protects the core{heart)from breaking and preventsleaving indelible marksyou have a fresh start in lifewith a fresh pencilit is up to you, what you make of ituse it as a writing implementor an art mediumone can write, sketch, draw , doodlewhen blunt, you want fresh ideas,new directions, fresh perspectivelife’s sharpener, sharpens it diligentlyand the cycle starts all over againthe nonchalance of youth cares a littlehow much the graphite is wastedthinking that it may last foreverthe vicissitude of time soon leaves aa very short stubthen the care starts in earnest,with minimum of wastagethe pencil being used with utmost careon the most significant and poignant thingswith that precious short stub in handyou reflect on lifewhat have you drawn in its wakeholding on to what is left, dearlyclinging to itsavoring itrealizing how precious it ishow piquant it has beenand how much more you want to do with itLife is like a pencil
  • 25. POET OF THE MONTHMIR TAQI MIR(‫ير‬ِ‫م‬ ‫يرتقى‬ِ‫م‬‎)By MAHWASH GABAMir is one of the immortals among Urdu poets. He built his poetry on the foundations ofhis own personal experiences. His favourite theme is love – love unfulfilled.LIFEMir Taqi Mir, whose real name was Muhammad Taqi and takhallus (pen name) was Mir(‫ير‬ِ‫م‬‎). He was the leading Urdu poet of the 18th century, and one of the pioneers whogave shape to the Urdu language itself. He was one of the principal poets ofthe Delhi School of the Urdu ghazal and remains arguably the foremost name in Urdupoetry often remembered as Khuda-e-sukhan (god of poetry).The main source of information on Mirs life is his autobiography Zikr-e-Mir, whichcovers the period from his childhood to the beginnings of his sojourn inLucknow. However, the material is undated or presented in no chronological sequence.Therefore, many of the true details of Mirs life remain a matter of speculation.Mir was born in Agra, India in 1723 in a family of Arab origins. His philosophy of life wasformed primarily by his father, a religious man with a large following, whose emphasison the importance of love and the value of compassion remained with Mir throughouthis life and imbued his poetry. Mirs father died while the poet was in his teens. He leftAgra for Delhi a few years after his fathers death, to finish his education and also to findpatrons who offered him financial supportSome scholars consider two of Mirs masnavis (long narrative poems rhymed incouplets), Muamlat-e-ishq (The Stages of Love) and Khwab o khyal-e Mir ("MirsVision"), written in the first person, as inspired by Mirs own early love affairs. Mir livedmuch of his life in Old Delhi. However, Mir migrated to Lucknow in 1782 and remainedthere for the remainder of his life. Though he was given a kind welcome by Asaf-ud-Daulah, he found that he was considered old-fashioned by the courtiers of Lucknow.Mirs relationships with his patron gradually grew strained, and he eventually severedhis connections with the court. In his last years Mir was very isolated. His health failed,and the death of his daughter, son and wife caused him great distress. He died on 21September 1810. Sadly, the marker of his burial place was removed in modern timeswhen a railway was built over his grave.
  • 26. LITERARY LIFEMir’s complete works, Kulliaat, consist of six Diwans containing 13,585 couplets,comprising all kinds of poetic forms: ghazal, masnavi,qasida, rubai, mustezaad, satire,etc. Mirs literary reputation is anchored on the ghazals in his Kulliyat-e-Mir, much ofthem on themes of love. His masnavi Muamlat-e-Ishq (The Stages of Love) is one ofthe greatest known love poems in Urdu literature. Mir lived at a time when Urdulanguage and poetry was at a formative stage - and Mirs instinctive aesthetic sensehelped him strike a balance between the indigenous expression and new enrichmentcoming in from Persian imagery and idiom. Basing his language on his nativeHindustani, he leavened it with a sprinkling of Persian diction and phraseology, andcreated a poetic language which was simple, natural and elegant, and was to guidegenerations of future poets.Mir Taqi Mir was often compared with the later day Urdu poet, Mirza Ghalib. Lovers ofUrdu poetry often debate Mirs supremacy over Ghalib or vice versa. It may be notedthat Ghalib himself acknowledged, through some of his couplets, that Mir was indeed agenius who deserved respect. Here are two couplets by Mirza Ghalib on this matter.‫غالب‬ ‫ہو‬ ‫نہيں‬ ‫استاد‬ ‫تمہی‬ ‫کے‬ ‫ريختہ‬‫تھا‬ ‫بھی‬ ‫مير‬ ‫کوئ‬ ‫ميں‬ ‫زمانے‬ ‫اگلے‬ ‫ہيں‬ ‫کہتے‬‫ناسخ‬ ‫بقول‬ ‫ہے‬ ‫عقيده‬ ‫يہ‬ ‫اپنا‬ ‫غالب‬‫نيہں‬ ‫مير‬ ‫معتقد‬ ‫جو‬ ‫بہره‬ ‫بے‬ ‫آپ‬The death of his family members, together with earlier setbacks (including the traumaticstages in Delhi), lend a strong pathos to much of Mirs writing – and indeed Mir is notedfor his poetry of pathos and melancholy moods.Some famous couplets of Mir:‫فلک‬ ‫يہ‬ ‫ہے‬ ‫جلےکی‬ ‫دل‬ ‫کس‬ ‫گور‬‫ہے‬ ‫اٹھتا‬ ‫سے‬ ‫ياں‬ ‫صبح‬ ‫اک‬ ‫شعلہ‬‫آتا‬ ‫نہيں‬ ‫کب‬ ‫ميں‬ ‫آنکھوں‬ ‫اشک‬‫آتا‬ ‫نہيں‬ ‫تب‬ ‫ہے‬ ‫آتا‬ ‫لہو‬‫کو‬ ‫ہم‬ ‫کہاں‬ ‫گئ‬ ‫لے‬ ‫خودی‬ ‫بے‬‫ہے‬ ‫اپنا‬ ‫انتظار‬ ‫سے‬ ‫دير‬‫کيا‬ ‫ہے‬ ‫روتا‬ ‫ہے‬ ‫عشق‬ ‫ابتداۓ‬‫کيا‬ ‫ہے‬ ‫ہوتا‬ ‫ديکھي۔‬ ‫آگے‬ ‫آگے‬
  • 27. ‫کی‬ ‫دل‬ ‫شکستگی‬ ‫ہے‬ ‫ديدنی‬‫ہے‬ ‫ڈھائ‬ ‫ن‬ ‫غموں‬ ‫عمارت‬ ‫کيا‬‫مير‬ ‫وه‬ ‫آيا‬ ‫پہ‬ ‫قبر‬ ‫ميری‬ ‫کے‬ ‫مرنے‬ ‫بعد‬‫بعد‬ ‫ميرے‬ ‫دوا‬ ‫کو‬ ‫عيسی‬ ‫ميرے‬ ‫آئ‬ ‫ياد‬At a higher spiritual level the subject of Mirs poem is God. Mir speaks of mansinteraction with the Divine. What affect it has on man when God reveals Himself to man.‫کيا‬ ‫بيخود‬ ‫کہ‬ ‫يوں‬ ‫ديے‬ ‫دکھائ‬‫ديا‬ ‫کر‬ ‫جدا‬ ‫بھی‬ ‫سے‬ ‫آپ‬ ‫ہميں‬When I saw/understood you God I lost all sense of selfWhen You revealed yourself it separated me from myselfFAMOUS WORKS OF MIR "Nukat-us-Shura" - Biographical dictionary of Urdu poets of his time, written in Persian "Faiz-e-Mir" - Collection of five stories about sufis & faqirs, said to have been written for theeducation of his son Mir Faiz Ali. "Zikr-e-Mir" - Autobiography written in Persian language. "Kulliyat-e-Farsi" - Collection of poems in Persian language "Kulliyat-e-Mir" - Collection of Urdu poetry consisting of six diwans (volumes).Mir remains my all times favourite Urdu poet. His work, in my opinion, is remarkable -withstanding all tests of time. I will end with one of his famous and my favourite poems:‫ہے‬ ‫ٹھتا‬ُ‫ا‬ ‫سے‬ ‫جان‬ ‫کہ‬ ‫دل‬ ‫تو‬ ‫ديکھ‬‫ہے‬ ‫ٹھتا‬ُ‫ا‬ ‫سے‬ ‫جان‬ ‫کہ‬ ‫دل‬ ‫تو‬ ‫ديکھ‬‫ہے‬ ‫ٹھتا‬ُ‫ا‬ ‫سے‬ ‫ں‬ ‫کہا‬ ‫سا‬ ‫دھواں‬ ‫يہ‬‫فلک‬ ‫يہ‬ ‫ہے‬ ‫کی‬ ‫جلے‬ ‫دل‬ ‫کس‬ ‫گور‬‫ہے‬ ‫اٹھتا‬ ‫سے‬ ‫ياں‬ ‫صبح‬ ‫اک‬ ‫شعلہ‬‫م‬ ‫جب‬ ‫ہے‬ ‫کھينچتا‬ ‫سر‬ ‫نالہ‬‫يرا‬‫ہے‬ ‫اٹھتا‬ ‫سے‬ ‫آسمان‬ ‫اک‬ ‫شور‬‫جہاں‬ ‫شوخ‬ ِ‫چشم‬ ‫کی‬ ‫اس‬ ‫ہے‬ ‫لڑتی‬‫ہے‬ ‫اٹھتا‬ ‫سے‬ ‫واں‬ ‫آشوب‬ ‫ايک‬‫کو‬ ‫اس‬ ‫پھر‬ ‫ہے‬ ‫دے‬ ‫کون‬ ‫بيٹھنے‬‫ہے‬ ‫اٹھتا‬ ‫سے‬ ‫آستاں‬ ‫ترے‬ ‫جو‬‫مير‬ ‫اک‬ ‫عشق‬‫ہے‬ ‫پتھر‬ ‫بھاری‬‫ہے‬ ‫اٹھتا‬ ‫سے‬ ‫ناتواں‬ ‫تجھ‬ ‫يہ‬ ‫کب‬PS: Information obtained via internet