Hindus and muslims, both were aware of the fact that they were being divided so as to be ruled by the british government. Hence, sons of soil did there level best to create harmony, unity and trust in various segments of sindhi society. The formation of sindh sabha was there early initiate. It was a socio-political organization having members from hindus, muslims and parsees. The organization worked for ‘common cause’ for years and stood divided on petty issues. However, this tradition and strategy was followed by letter & spirit by ngos formed during the period under study. In almost all social organization of repute, we find hindus and muslims there as members and even office-bearers. For example there was the citizens association in hyderabad. Its election is held on 28th may 1917 and rais ghulam muhammad bhurgri (president), mukhi jethanand (vice president), gopaldas jhamatmal (hon.Secretary),sarnanad (join secretary), dharamdas belaram (treasurer) are elected as its office-bearers.(1) in such a way, we find so many other ngos of that era[2]
The branch of the theosophical society was opened in karachi in 1896. Diwan doulatram jethmal and d.P.Kotwal were its founder president and secretary respectively. (3).Later on its branches were opened in hyderabad and sukkur also. It may kindly be noted that this society was established in 1875 at new york by helena blavatsky . She was russian and was impressed by buddhism after her death annie besant took over as its president in 1907. Both ladies earned name and fame in sindh. Therefore, not only the society became the vocal and vital platform of sindhi politicians and intellectuals, but printing press was established after the name of the founder and anni besant hall was erected at hyderabad.(4)
Theosophical society played vital role not only in sindh politics [4a], but it sindhi society also with special reference to bring various segments of society near to each other .Hindus, muslims and parsees took interest in the political and social ideology of theosophy. Rais ghulam muhammad bhurgri, g.M.Syed, jamshed n.R.Mehta (5) and so many eminent politicians were very much influenced by theosophy.Most of them attended lecture programs and participated in group discussions. For creating good understanding and mutual harmony, the society launched its publication program. Jethmal parsram edited monthly “ rooh rihan” and jamshed mehta edited monthly “sitarah” journals of the society.(6).
It is very interesting and important that hindu writers wrote on islam. In this connection the book “ muhammad rasool-ul-lah” by lalchand amardinomal jagtiani was published in 1911 (7). Another book “islam jo peghambar” was translated by hotchand dialmal in 1930. It was written by ahmadi jamait of larhore. From muslim writers, mirza kalechbaig translated bible and other religious books of non-muslims.
Literary and cultural societies played vital role in creating communal harmony and in maintaining peaceful relation between hindus and muslims. We can name indian majlis, d.J.Sindh college dramatic society and rabendarnath tagore literary and dramatic society in this regard. Indian majlis was formed in d.J.Sindh college, karachi. Faculty and hindu as well as muslim students participated in debates and lecture programs of the majlis. Its such type of programs were for grooming students and making them socially adjustable and acceptable.(8). In 1923 the rabindranath tagore literary and dramatic club was established and it was inaugurated by tagore himself at hyderabad. This club was a common cultural platform of hindus and muslims. Dramas staged by this club were written by both, hindus and muslim writers and they wrote on sindhi society and its problems .The club helped in maintaining hindu-muslim unity and communal harmony in sindh for years.[8a]
Sindhi politicians were aware of the fact that differences and ideological distances can be used by vested interests and sindhi society can be ultimately dived and ruled . Hence, the utilized political platforms for creating communal harmony. So many sindh provincial conferences were held in district headquarters such as karachi, hyderabad, sukkur, shikarpur and jacobabd. They were presided over by muslim, hindu and parsi leaders and from that platform so many resolution on the subject were carried and passed unanimously.[9]. The non-cooperation movement launched by the khilafat tahreek proved to be good example of hindu-muslim unity and communal harmony.In these days both communities frequently visited religious places of each other and participated in religious functions of also.[10]
Civil society of sindh also felt it necessary to play its rule for creating hindu-muslim unity in the greater interests of the people and for the people, hence, akbar ashram came into existence in the month of april 1930 and its first meeting was held on the 13th april 1930 in which rules and objects were approved. In this meeting it was decided that the ashram will be without any constitution and will have no president or office-bearers except such as may be necessary for caring out office work. The object was unanimously approved that the “ultimate object will be to work for and propagate the principles of the unity of religions, hindu –muslim unity and intercommunal marriages.”(11)
Upto 31st december 1930, following was the list of members enrolled: jamshed n.R.Mehta, hatim alvi, gurdial n. Malik, mr and mrs a.H.Jaisinghani, sabalorir, kewalram dayaram, dr.A.Said, durgdas b.Advani, kumberally, manohardas kouromal, ram b. Motwani, m.K.Spencer, abdullahbhoy currimji, fida hussain m. Sheikha, lal c. Manghirmalani and k.Lahori. (12)
The akbar ashram started publishing tracts. Its office was situated at garden road, karachi in jaising lodge. Each tract was full of very important material highlighting and promoting the cause of ashram. A.H.Jaisighani was the editor and publisher of tracts. (13) contents of a few tracts is given as under:
“ hindu muslim unity” (by. Hatim alvi), “ hindu-muslim unity- an appeal “ (manohardas kauromal), “ the organic hindu-muslim union” (prof. Dawijadas datla), “ inter- communal marriages” (a.H.Jaisinghani), “civic religion” (t.L.Wasvani”, “the riches of relationship”, “the gita and the koran” (a.H.Jaisinghani), “ fatherhood og god and brotherhood of men” (prof. Dawijadas datla), “ social reconstruction” (a.H.Jaisinghani), “islam’s contribution to india” (prof. S.N.Roy), “the spirit of sufi culture” (a.H.Jaisinghani) etc.
Akbar ashram did its level best to propagate hindu-muslim unity through it publications. But, all it was for educated sindhi class and its impact on masses was not visible. The literature reproduced and contributed was of high standard and it helped readers in understanding hinduism and islam. The very important object of the asram was “ inter- communal marriages”. It was an idea by a.H.Jaisighani, who was hindu himself. Akbar- the great emperor of india was role-model for the projector of this idea. Akbar married women belonging to various religions and it helped him to create religious harmony in india and consequently the integration and strength of his kingdom. A.H.Jaisinghani was of belief that inter-communal marriages in sindh will help in creating hindu-muslim unity . Why he thought in these terms? It has prevailing social context also. Muslim political leaders such as sir shahnawaz bhutto and others married hindu girls and it created differences on religious grounds. It was an essential condition for hindu girls to embrace islam and hindus were not happy with this state of affairs relating conversion of hindu girls. Jaisinghani thought it better to resolve the problem in a befitting manner. Hence, he borrowed the idea from the indian history.
