In simple the meaning of ‘Relation’ is a state of existing connection; significant association between, among things. The various connections between people.The various connections in which persons are brought together. It is mode or kind of connection between one person and other person. When there two or more than two segments in society, relations have to be influenced by their different ideologies and cultures. Governance and common social values also affect their relations. Hence, relations become of Communal nature.
Prior to the conquest of Sindh by Arabs, there were no Muslims in Sindhi Society. But, soon after that Hindus and Muslims became vital segments of Society and their relations made both segments some time near & dear and some time and to some extent bitter and full of mental and social distance and differences. Though Muslim remained dominating and ruling segment, but, Hindus also remained local rulers in some areas during most of the period soon after conquest of Sindh by Arabs.
It is requirement of the research and its methodology, not to be preoccupied with any hypothesis while peeping into the pages of history. That is why, I will try to study in every Rule and find out events and conditions those caused any Communal problem and deteriorated normal relations of Hindus and Muslims. Keeping in this in view, I will trace the history, but not narrate the history of every Rule in details
It is said that kidnapping of Muslim Woman by Hindus was the main reason for occupation of Sindh by Arabs. To some Pro-Arab Historians, It became the only and main reason for attacking Sindh by Arabs. Muslim families coming from Ceylon were looted and women kidnapped on coast of Arabian Sea and Raja Dahar, the then ruler of Sindh, showed his inability to recover kidnapped women.
Philosopher an eminent Social worker of his times, Dayaram Gidumal in his book “Something about Sindh” published in 1882, gives details of an event, that took place in, or around 952 A.D. The same story has been narrated by other scholars and Historians to some extent in same words. J.W. Smyth, in his compilation “Gazetteer of Sind “B” Volume III, Sukkur District, (year 1919, P.P 48-49) provide the information as under:
Opposite Rohri is a small island of which about half an acre remains above water at the height of the inundation. This has been enclosed with a wall and contains a shrine to which Mussalmans and Hindus come together in thousands from all parts of Sind in March and April, the former to honor Khwaja Khizr and the latter Jind Pir. The Mussalman legend, the details of which vary in different accounts, is that a Dehli merchant by name Shah Hussein was with his daughter travelling down the Indus by boat on his way to Mecca. On his arrival at the City of Aror, Dalurai the Hindu king that of that country, who had heard of the great beauty of Shah Hussein’s daughter, demanded her in marriage; but he met with a refusal on the plea that it was impossible for the daughter of a follower of the Prophet to wed a Hindu. Not content with this reply, the king determined to carry her off by force, but on offering up prayers by the girl to Khwaja Khizr, the Spirit of the water she was answered by the saint who directed her father to unloose the boat. As soon as this was done, the course of the Indus changed and the stream began to flow towards Rohri where also the boat was carried off in safety. In gratitude for this miraculous deliverance Shah Hussein resolved to erect a shrine in honor of the saint who had thus befriended them, and in answer to his prayer he was directed to carry out his purpose on a small island a little to the north of Bukkur; and here the father built a mosque and tomb, which in after years was enlarged by wealthy votaries who are said to have covered the door of the original tomb with sheets of silver.
The Hindu identify Khawja Khizr as Jind Pir (properly Zinda Pir), i.e. the living Pir who is no other that the incarnation of the river Indus, elsewhere called Uderolal, Darya Shah, etc. to whom they burn a light. The central building with the silver doors, be it tomb, temple or cenotaph, contains a niche which is the seat of the saint and above which slab of stone clumsily built into the wall bear a Persian inscription.(P.p 48-49)
It is rule of Mughal governance in Thatta and one Mirkshah, ruler of Thatta ordered that “local Hindus convert to Islam”. Fearful Hindus, prayed at the banks of the Indus River where they then saw a vision of the Hindu deity Varuna who informed the worshippers that he would incarnated himself as an infant to be born in Nasirpur in order to deliver them from their hardship”.( The supernatural in Nature of Sindh Traditions, Sanskriti Magazine, 7 April 2014)
Followers of Jhulelal consist of a big number of Hindus in Sindh and elsewhere. Thousands of pages have been researched and written on the Birth and contribution of Jhulelal. We find earlier references on the subject in Dayaram Gidumal book “Something about Sindh” published in 1882 and there is a handsome number other scholars, those have merited the story of sorrows and longings of Hindu community and wonderful contribution to save them by Jhulelal. The last reference in this regard can be given of the book “BHAVNANI, NANDITA (2014). THE MAKING OF EXILE: SINDHI HINDUS AND THE PARTITION OF INDIA. Westland.”)
There is no need of going in details about the life and regiments of Juhlelal but it is amazing to note that “These ideals were treated as of not of the earth, earthly, though like the Brahamanic Avatars, like the Christians, they assumed a moral garb, indicate the glorious majesty and the equal Justice of Heaven”.( Dayaram Gidumal p.p 46). Either he is Sheikh Tahir for muslims or Udero Lal for Hindus, he is a Pir Khizr of Muslims and Jind Pir of Hindus all these were accepted and respected as pure saints of Sindh by Hindus and Muslims. It reflects the social psychology of Sindhi of Hindus and Muslim that they never supported any act of crime, depriving any community of their religious and cultural rights. Hence it is amazing that most of Darghas and saints of Sindh are equally respected by Hindus and Muslims. It shows that these Sufis Saints of Muslims and Vedanta figures of Hindus have played a vital and positive role in bringing both communities very near to each other that is why we find Hindu followers, like Muslims of Sachal Sarmast, Shah Latif, Dargha of Luari and Dargha of Qalandar Shahbaz.
However, Cases of Kidnapping of women (Act of Piracy) and Conversions of Hindus have roots in our history. It caused usurping of Sindh by Arabs and birth of Jhulelal. By indicating such type of events, we cannot make any judgment. Hence, We have to go through pages of our history.
