FIVE REGIONAL CITIES OF PAKISTAN should be
upgraded with in the provinces in the country. Regional cities of Dera Ismail Khan in NWFP, Gawadar/ Qalat in Balouchistan, Sukkar/ Larkana in Upper Sind, Jehlam/ Rawalpindi and Multan in Punjab province. These regional cities have been ignored by the federal and provincial governments although these cities have their own history, culture and languages.Dera Ismail Khan in south of Pakhtun khwa/MWFP is under seige, Multan/DG Khan in south of Punjab is next target of religious extremists,Sukkar/ Larkana is being rule by criminals, Gawadar/ Qalat is trouble some. The people of these regions have to travel to provincial capitals for every small issue and requirement of the daily life which should be provided in nearby cities. A good number of population travel to big cities for their survival to earn livelihood as the local feudal own majority land and keep the common man as their slaves. Creation of regional government and upgrading of the regional cities will save a lot of money and time of the poor people of these regions. Circuit benches of the High Courts are already working in these areas and only requirement is the additional staff of different departments involved in additional work at the provincial capitals. The concern authorities should immediately consider to upgrade the regional cities. And immediate attention should be given upgrade/build the airports,TV station, civic center, libraries,hospitals, educational institutes and investment opportunities for Pakistanis living abroad and foreign firms to create jobs in the area as majority population in rural Pakistan do not have enough resources to survive. It’s remind me the condition of pre Islamic revolution of Iran in Shah time when the rural Iran was ignored and the capital Tehran was developed in a way to call it Paris of Middle East with modern life style. Couple of other big cities like Isfahan and Caspian sea was taken care of because of foreign tourists but rural area was ruled by cruel police and intelligence. Then what happen rural population supported the Islamic revolution and moved to Tehran and other big cities later on. The new government after revolution developed, built and upgraded the rural areas of Iran accordingly. A fund to upgrade/build these regional cities in Pakistan should be intoduced by public and private sector and Pakistani government, our foreign friends and Pakistanis living abroad may be asked to participate in this development mission in the country..KHWAJA AFTAB ALI,( former secretary, Iranian embassy, Saudi Arabia,1979-88) Advocate High Court & I.P. Attorney-first & the only Pakistani lawyer who earned Intellectual Property laws scholarship in USA,presently residing in Florida, USA. all_languages@hotmail.com

“Baba Farid’s Life”

Sheikh Farid-ud-Din popularly known as Baba Fraid was born on the on the first day of the month of Ramzaan in 1173 in the city of Kothiwal, near Dipalpur in Punjab. The city is on the banks of the river Sutlej. People going across would usually wash [clean = pak] themselves at the ferry [pattan]. Hence the name is now called Pak Pattan.

Baba Farid’s ancestors were from a town called Aush, south of Fergana [Babur’s hometown] south east of Andijan. Farid’s father Jamal-ud-din Suleiman married the daughter of Sheikh Wajih-ud-din Khojendi called Qarsum Bibi [some say her name was Mariam]. Qarsum was a lady of great piety. According to legend it was she who influenced Farid to pray by placing small cubes of Shakar [brown sugar] under Farid’s prayer mat. One day it is said that although she did not place the Shakar, nevertheless there was a piece of Shakar under Farid’s mat.

Khwaja Bakhtiar Kaki was Baba Farid’s “Guru”. He died on the 5th of Moharram 1266. Baba Farid’s poetry was later to influence the Sikh religion and especially their Holy Book “Sri Guru Granth Sahib” by the founder Guru Nanak. Such was the universality of Baba Farid, the Sufi poet laureate from Punjab.

” Koi Bole Ram Ram koi Khudaee,

Koi sevay Gosainyan koi Allah ”

Some call him Ram, some Khuda

Some say Gosain, some Allah.

(Guru Arjun Dev – Sri Guru Granth Sahib)

Dohra – Baba Farid.

” Farid Kaaley maindey kaprey, kaala mainda wais,

Gunahan Bharehan main pheraan, Lok kahain dervish ”

” Laden with my load of misdeeds, I move about in the garb of black garments.

And the people see me and call me a dervish.”

“Galian chikkar door ghar, naal payarey neouney,

challaan tey bhijjay kambli, rahan ta jaaey neouney.”

My promise with my love, a long way to go and a muddy lane ahead

If I move I spoil my cloak; if I stay I break my word. ”

“Bhijoy sujhoy kambli Allah wirsay meen

Jai millaan tahaan sajnaa tate nahin neounay”

Drenched and smirched be the cloak; let God’s cloud pour all the waters:

Go I must; I go to keep my word of love.”

” Kook Farid Kook, Tu jivain Rakha Jawar

Jab lag tanda na, Giray tab lag Kook pukar.”

Shout, Farid, shout like the watchful man in the corn-field;

For listening to Baba Farid kalam , a links is mentioned below

http://www.seraikigeet.com/b-farid.html

“Khawaja Ghulam Farid Life”

Khawaja Ghulam Farid, the top most spiritual poet in Siraiki Language, was born in 1845 A.D. at Kot Mithan, in a family of Arab settlers who had come to this country along with the Arab forces.

Khawaja Farid’s mother died when he was only four years of age. He was looked after by his elder brother. At the age of eight, he had committed to memory the whole of the holy Quran. When he crossed 28 years , he left for Ruhi where the remained for about eighteen years. It was a typical wilderness but suitable for a recluse saint. It was very beneficial for connection with Kot Mithan or Chachar. About this wilderness of Ruhi, we often read in his lyrics. He performed Haj Baitullah in 1876.

Khawaja Farid was conversant with seven languages Viz, Arabic, Persian, Urdu, Multani, Sindhi, Hindi and Sansakrat. He led a life of purity and was utterly devoted to the righteous path of the Holy Prophet of Islam.

At times he felt a great separation and so he cried, groaned and sang in his ecstacy of the love which united him to his creator but with a veil in between them. Khawaja Farid expressed this love in his fine verses as mentioned above.

For listening to Khawaja Ghulam Farid kalam , a links is mentioned below

http://www.seraikigeet.com/sorayya.html
http://www.seraikigeet.com/k-farid.html

The Guru Granth Sahib contains several of Baba Farid’s compositions.

RR – Listening to Abida. Only one encapsulates the feeling. Subhan-Allah