AURAT....WOMAN!..(For All Those Women Who Carry The Burden Of Womanhood, Humanity!)..part 2.

Meherzaidi..the poet.

میں نہیں چاہتی 

میرا دل نہیں مانتا 

تیرے اندھے قانون کو 

جو تیرے جسم کے اس بھیانک اندھے ہیولے کو 

اپنے حصار میں لے کر سوچتا ہے 

غلط فیصلے دیتا ہے 

ہاں یہ کالا قانون 

جہاں عورت نام کی ایک بوسیدہ مخلوق 

اپنی گلی سڑ ی لاش کی ہڈ یوں کو لے   کر 

اپنی مری ہوئی روح کی چیخ کو ازل سے لے کر 

تیری شورش زدہ صلی پہ چڑ ھی  ہے 

ہاں یہ بوجھ جو کے نازل ہے ازل سے 

اس کے ٹوٹے ہوئے کاندھے پہ 

تیری کالی سی کی ہوئی کارستانیوں کا 

تیری پوشیدہ رکھی ہوئی سیاہ کاریوں کا 

بدلہ 

وہ کیوں اٹھاے 

تیرے فرسودہ خیالات 

جو تیری روح کے لئے ناکافی ہیں 

وہ میری خیر کیسے لا سکتے ہیں 

مجھے عورت نہ سمجھ 

مجھے اوتار سمجھ

یہی اوتار جسے پوج کر تو 

شاید پا جائے ازل کی خوشبو 

تیرے ذھن کے جالوں کے بنے جامے میں 

شاید آجاے انسانی پسینے کی بہار 

شاید تیری اس بند وادی کے قریب 

کوئی بہنے لگے ایک تازہ آبشار 

 ہاں مجھے زیست کی رعنا یاں چاہییں 

ہاں مجھے آباد تک شہنایان چاہییں 

جب تیرے درد کے زیور سے بوجھل بوجھل میرا جسم 

اس عطا  کردہ صو لئی  مجرم  سے نہ اترے گا 

تب تلک نہ میرے پاؤں کے نیچے کا سراب 

ایک سیلاب کی صراط نہ بہے گا نہ ختم 

یوں ہی  صدیوں کا یہ غم میری چشم میں پوشیدہ ہوگا 

یوں ہی یہ سنگ ستم زینت مریم ہوگا 

یہیں کوہسار سب وادی  و داشت سدا بھٹکیں گے 

ایک ایسی تلاش میں کہ جس میں 

ہر سخن اپنی ہی بولی بولے 

ہر پرندہ اڑے اپنی ہی اڑ ان 

ہر انسان کے پاس سے آتی ہو سچ کی خوشبو 

Mein Nahee Chahtee

Mera Dil Naheen Manta

Tere Andhe Qanoon Ko

Jo Tere Jism Ke Is Bhayanak, Andhey Hewlai Ko

Apne Hisar Mein Le Kar

Sochta Hai

Ghalat Faisale Deta Hai

Haan Yeh Kaala Qanoon

Jahan Aurat Naam Ki Ek Boseeda Makhlooq

Apnee Gali Saree Laash Ki Boseeda Hadiyoon Ko Leykar

Apni Mari Huwee Rooh Ki Chekh Ko Azal Se Le Kar

Teri Shorish Zada Sooli Pe Charhi Hai!

Haan Yeh Bojh

Jo Ke Nazil Hai Azal Se

Us Ke Tootey Huwe  Kandhon Pe!

Teri Kaali Si Kee Huwee Karistaniyon Ka

Teri Posheeda Rakkhee Huwi Siyah Kariyon Ka

Badla!

Woh Kiun Uthaye?

Tere Farsooda Khayalat

Jo teri Rooh Ke Liye Nakafi Haen

woh Meri Khair Kaise Laa Sakte Hain?

Mujhe Aurat Na Samajh

Mujhe Autar Samajh!

Yehi Autar Jise Pooj Kar Too

Shayad Pa Jaye Azal Ki Khushboo!

Tere Zehn Ke Jaalon Ke Bune Jaame Mein

Shayad Aa Jaye Insaani Paseene Ki Bahar!

Shayad Teri Is Band Wadi Ke Qareeb

Koi Behne Lage , Ek Taaza Abshar!

Haan Mujhe Zeest Ki Raanayan Chahiyen

Haan Mujhe Abad Tak Shehnayan Chahiyen

Jab Tere Dard Ke Zewar se Bojhal Mera Jism

Is Ata Karda Suliye Mujrim Se Na Utre Ga!

Tab Talak Na Mere Paoon Ke Neechay Ka Sarab

Aik Sailab Ki Surat Na Bahe Ga Na Khatam!

Yunhee Sadyon Ka Yeh Gham  Meri Chashm Mein Posheeda Hoga
Yunhee Yeh Sange Sitam Zeenate Maryam Hoga!
Yunhee Kohsar, Saba, Wadee O Dasht Sada  Bhatken Ge
Ek Aisee Talaash Mein Ke Jis Mein
Har Sukhan Apni Hi Boli Boley
Har Parenda Urey Apnee Hee Uraan
Har Insaan Ke Paas Se Atee Ho Sach Ki Khushboo ! 


Translation:

I reject
I do not recognise
My heart rejects
Your blind justice!
That which encircles the ugly spectre of your body,
And thinks , and gives wrong, unjust judgements.
Oh, these black judgements
Under which this old, emaciated  creature
With it's broken bones and decomposed  flesh
 Carrying it's dead soul from eternity!
Hangs on your controversial cross!

Oh this weight!
That hangs over it
Since eternity
On it's broken shoulders

Your black deeds, foul and hidden
Why  should she bear the unjust verdict and their punishment?
How can your vain thoughts
Bring enlightment for me!
Thoughts that are so insufficient to redeem  his own soul!

Do not  call me a woman
Think of me as a godess!
That deity whom if you worship
 May find salvation till eternity!
Maybe the spidery cloak spun out into a web that you adorn 
So proudly
Around the wasted body of your mind
Maybe it knows the spring of the reality 
Of hard , honest work  
Maybe a spring finds a path into your closed valley 

I do so want the joys of life in all their glory
I do so want the tumpets of joy blowing eternally!

Till such time that my adorned ,bejewelled body
Does not find the refuge from this cross!
Till such time that the mirage under my feet
Washes away like a flood, finishes!
My sorrow of centuries will be in my bosom,
Hidden in my eyes
It stays as a stone to Mary Magdalin
It stays as stone of punishment to Mary the virgin!
Alas, this way, the mountains, vales, breeze,
Wander
In the never ending quest
For truth
In which
 All languages will speak thier own stories
All birds will take their own flight
All humans will smell the scent of truth!

AURAT....WOMAN!..(For All Those Women Who Carry The Burden Of Womanhood, Humanity!)

A Poem by Meherzaidi.

مجھے عورت نہ کہو 

مجھے انسان کہو 

مجھے ہوری نہ کہو

 مجھے مر جان کہو 

وہی عورت جو تیرے روح کے درد کو 

اپنے نازک سے گزیدہ دل میں 

ایک اسے شام ازل سے اٹھاے ہوئے چلتی ہے

ایسے بوسیدہ سے فرسودہ سے سڑتے ہوئے رستوں پر

جو کبھی سب کے خدا نے ایک بے پایاں سی شورش کے تحت 

اس جہاں بے سرو سامان میں بنے تھے 

ابدی راہ میں جلنے کے لئے

جو تیرے اس جسم کا فولادی مردہ بوجھ لئے 

ہر قسم کی صولی پہ چڑ ھتی  ہے تمام جھوٹ لئے  

وہی ایسا ہے ووہی سچ ہے 

وہی مر یم  ہے  

وہی ید  ہے 

وہی ید بیضا 

وہی سچ ہے

کاش کہ تو اپنی سوچ کی زنجیر کو چھوڑ 

سچ کے اس کھلے آسمان کی دھوپ میں داخل ہو جاۓ 

کاش کہ  تو اپنی محتاجی اس بندھن سے 

 ایسے آزادی کی چادر لے لے 

جس میرے انسان ہونے کی آتی ہو دلیل 

میں تو انسان بھی اور حیوان بھی ہوں 

میں کوئی حور نہیں 

میں کوئی نار نہیں !

Roman Urdu Script:




Mujhe Aurat Na Kaho


Mujhe Insaan Kaho
Mujhe Huri Na Kaho
 Mujhe Marjan Kaho

Wohi Aurat Jo Teri Rooh Ke Dard Ko
Apne Nazuk Se Guzeeda Dil Mein
Ek Usee Sham e Azal Se Uthaye Huey Chalti Hai
Aisey  Farsooda Se, Boseeda Se
Sartey Huey Raston Pai
Jo Kabhee Sab Ke Khuda Ne Ek Bey Payan Si Ek
Shorish Ke Tahet
Is Jahane Be Saro Saman Mein Banaye Thei
Abadi Rah Mein Jalne Ke Liye

Jo Tere Is Jism Ka Fauladi Murda Bojh Liye
Har Qism Ki Suli Par Charhti Hai Tamam Jhoot Liye

Wohi Eesa Hai, Wohi Sach Hai
Wohi Maryam Hai
Wohi Yad Hai
 Wohi Yade Baiza!
Wohi Sach Hai
Kaash Ke To Apni Soch Ki Zanjeer Ko Chor
Sach Kei Is Khule Asmaan Ki Dhoop Mein Daakhil Hojai
Kaash Ke To Apnee Muhtajee Kei Is Bandhan Sei
Aisee Azaadi Ki Chadar Le Le!
Jis Sei Mere Insaan Honey Ki Daleel Aatee Ho Daleel!


Mein To Insaan Bhi Aur haiwan Bhi Hoon
Main Koi  Hoor Naheen
Main Koi Nar Naheen!

Translation :

Do not call me a woman
I am a human!

I am not a Hoori
But a Marjan!
The woman who bears the eternal  burden of pain
of your soul
 In her tender, wide heart!
Walks with this heavy burden since the long, long night!
On paths well worn, old, abandoned,
That pain which everyones' God created
In an endless movement!
Created in this world unwanted, uncreated!
To burn eternally!

I am that woman
Who carries the metallic, heavy burden of your dead body
I am that woman
Who bears the burden of your cross!
I am Eisaa
I am the Truth!
I am the hand of Moses
 I am the white miracle!
I am the Truth!
Oh how I wish
That You
Destroy the shackles  around your thought
Enter the world of truth under the burning  Sun,
Under the open sky!

Oh how I wish that you break this shackle of  dependancy,
And  cover your bieng with the cloak of wisdom, of freedom!
That cloack which shows my humanity!

I am a human yet animal!
I am not a Hoori
I am not a fire!

(words like 'farsooda', 'gazeeda' ,'azal', 'boseeda','sartay', 'be payan', 'shorish', jahane be saron saman' etc cannot be translated completely in English). 

Wafa-e-Shauq! Aung Sung Su Chi Ke Naam Aur Saari Aseer Aurton Ke Naam!For Burma, For Aung Sun Su Kyi.

تو کہے اگر مجھے تو

 تیرا  زہر بھی گوارا 

میں کٹا  دوں اپنا سر بھی 

تیرے پیار  میں خدا را 

تو لکھے اگر مجھے تو 

میں بنوں تیرا نظارہ 

تیرا گیت بن کے رہ لوں کسی شوق کی زبان پر 

تیرا درد بن کے ٹپکوں کسی دوسری نظر سے 

بس میں ایک انتظار کامل 

بس ایک لمس کن پر 

یوں اٹک اٹک گیئ ہوں 

یوں سلگ سلگ رہی ہوں 

یہی امید ال متلزل 

یہی نغمہ ازل ہے 

کہ آزاد راہ پہ بھاگوں 

کچھ امید کی کرن لوں 

اس لامیع کرن سے 

جو سروں پہ تیرے میرے 

یونہی  چپ چمک رہی ہے 

نہ گرج برس رہی ہے 

بس ایک تارا تارا 

بس ایک ریزہ  ریزہ 

یہ امید مسلسل 

کہ شاید ہم ہوں آزاد 

تیرے بحر بیکراں میں 

Tu Kahe Agar Mujhe Tau

Tera Zehr Bhi Gawara!
Mein Kata Doon Apna Sar Bhi
Tere Piyar Mein Khuda Ra!
Tu Lekhe Agar Mujhe Tau
Mein Banun  Tera Nazara!
Tera Geet Ban Ke Reh Loon
Kise Shauq Ke Zaban Par!
Tera Dard Ban Ke Tapkoon
Kisee Doosri Nazar Se!

Bas Mein Ek Intezare Kaamil,
Bas Ek Lamse Kun Per
Yun Attak Attak Gayee Hun
Yun Sulag Sulag Rahee Hoon,
Yehee Umeed al Mutalzal
Yehee Naghmae Azal Hei
Ke Azad Rah Pe Bhagoon
Kuch Umeed Ke Kiran Loon
Is lamayeen  Kiran Se
Jo Saron Pe Mere Tere
Yoheen Chup  Chamak Rahee  Hai!
Na Garaj Baras Rahee Hai!
Bas Ek Tara Tara
Bas Ek Reza, Reza,
Yeh Umeed e Musalsal
Ke Shaid Ham Hon Azad
Tere Behre Baikaran Mein!

Translation:


I drink thirstily from th cup you offer me
Even it is laced with poison !
I can embrace death for you
Oh My Godlike!
I can be your valley, your painting!
Your expression!
A song much sung,
A tear much shed!

I wait in eternal wait,
Poised,
Burning like ashes,
Yet with non-shaken hope,
That I can run on free paths
Of your valleys and vales!
That I can get a ray of hope
 From this shining ray (Sun)
That shines quietly,eternally !
She neither roars nor breks into rain.
Only like little stars in the Sky
Only like splinters
This Eternal Hope!
That Freedom may come this way
For us to swim in your unbound seas!

( For Aung San Su Kyi and all those women who are imprisoned and fighting for a cause)
( This poem is in Urdu  language, I have tried to translate in English but it is very difficult to convert the word meaning into English as Urdu words like Shauq, Lamiye,Mutazalzal, are so complex and profound in their meaning. )( I had 'aamad' of this when I was sleeping in morning today.That is the time I get this expressive feeling!)

ANCIENT CITIES OF THE INDUS VALLEY CIVILISATION

ANCIENT CITIES OF THE INDUS VALLEY CIVILISATION

A BOOK BY JONATHAN MARK KENOYER

(AMERICAN INSTITUTE OF PAKISTAN STUDIES)

PUBLISHED BY OXFORD UNIVERSITY PRESS.

My fascination with historical and archeological  books and journals started when I was about 9 or 10 years old, while rummaging through in anxious anticipation, childlike fascination, a huge cupboard full of books in my father and mothers’ living room some forty years back. My dad was in Oxford University Press , Karachi and had a vast array of proof copies, and other books from Oxford also. The fascination as I discovered the treasures of India, the jungles by Jim Corbett, the Asian cities’ deep mysteries, remains to this day , quenching my thirst to know more and more about civilizations, people and cultures. How they lived, what they ate, what rites and rituals they performed and the historical insight into a region.. tThe Indus Valley Civilisation is one such civilization whose history and archeological knowledge came to be our treasure trove much after Pakistan was born

.In the preface to this text, Richard H. Meadow writes that ‘I met Jonathan Mark Kenoyer in 1975 at the archeological site of Balakot. It was the third  year of  excavations being carried out by the late George Franklin Dales. Jr.(1927-1992)  at the small Harappan and pre-Harappan  settlement situated near the Arabian sea coast some 50 miles north-northwest of Karachi’ .He then further explains on how he moved from work on Eastern Iran and Oman to the Indus Valley which was logical. It was here that he came to know the high quality artifact drawings of Mark who would come to Balakot for next field season. Excavations in Balakot were completed in early 1977. After that Jonathan Mark continued to visit Pakistan and drew his material and published work with George Dales. In 1985 he started working as field director of the University of California, Berkely, Harappa project.. He writes that ‘even if I am not convinced of all that is written in this book, I do believe the story is better than any pronounced in the past two decades about a literate civilization that we still can only know from archeology’. He says that ‘ I was particularly impressed by by the effort to examine the interplay of technology, ornamentation., social structure, ideology which I was obliged to look at in a new light.

In Introduction the author gives a detail of  how the study of artifacts especially pottery, seals etc gives and insight into the Indus valley Civilization, interaction with the world and ‘urbanized’ living. There is comparison of early states of the world, beautiful pictures of the coins, seals, terracotta mother godess, the modern craftsman carrying out 5000 year old tile decoration, excavation sites’ photos to give the reader an insight into this great civilization.

In Chapter 2, Origins of Urban Society   , the author starts with the detail of the first settlers, using the study of stone tools and comparing with Mehergarh civilization,

Throughout this chapter a pictures of artifacts and diagram drawings of dwellings, burial, goat sacrifice  ,storage areas ,figurines etc.

Chapter 3, Indus Cities, towns and Villages gives a good insight into the cities, buildings , burial sites, waterworks and other structures.

Chapter 4 , The Indus Script and It’s Uses describes the Indus script. The author says that the Indus script was invented  around some 2600 B.C., reflects the fundamental changes in social, political and ritual organization that accompanied the formation  and consolidation of cities. He gives a detail of when the inscribed seals were used they ushered an era of hegemony lasting some 700 years, A vast detail of the symbols used with photographs and diagrammatic   representation is present.

Chapter 5, Rulers and Traders of the Indus Cities   gives  a detail of the figurines such as the ‘Priest King’ of Moenjo Daro which shows the importance of the religious leader in the civilization.  The author says that this civilization differs from the others in the way that the rulers governed through the use of  trade and religion and not military might which other civilizations used. ‘no monuments were erected to glorify their power, and no depiction of  warfare or conquered  enemies are found in the  entire corpus of Indus art or sculpture. Instead the rulers carried striking carved seals with animal symbols and writing and wore ornaments made with secret technologies and rare materials .These symbols of wealth and power were what set the rulers apart from the common people and they also reflect the many different economics and social  levels that were controlled by the rulers.’

Seals , various artifact descriptions and photographs enrich this chapter.

Chapter 6 , Religious Art and symbols ; trees such as papal and banyan have been picturised in jars relief and seen as objects of worship.. these trees are widespread in Indus valley. Unicorn, terracotta female figurine with bangles also show private symbols of wealth.abstarct symbols such as the endless knot motif on copper tablets, stepped cross motif on incised steatite seal also are seen

In this chapter the author beautifully gives a correlation between the use of motifs and the significance to religion and rituals. He writes that the use of fish motif again on painted globular storagejars that were probably used in marriage or rituals which represents fertility in later Buddhist and Hindu iconography. Beautiful pictures and details of male and female figurines, bangles, bath tile motifs showing circles, heart or half kidney shaped motifs, seals with animal motifs are given in this chapter.

The other chapters also take you into a journey to this civilization in a complete and ultimate way.

( The pictures on this post are not from book but from Wikipedia, source.)

Historic Mosques Of Lahore

Historic Mosques Of Lahore,A must have book by Ihsan Nadiem.

(Sange Meel Publications 25, Shahrahe Pakistan (lower) Mall, Lahore, Pakistan.)

This book gives a beautiful introduction in detail, about some of the most reknowned mosques in Pakistan especially the Punjab area. The architectural beauty of mosques is a treasure of Muslim culture. In the subcontinent, South Asia, there are several mosques which show the architectural, art and motif detail of the periods of Muslim rule as most of the mosques were built by the rulers and rich persons of their era.

Punjab occupies a central place both in geographical terms and also in terms of the contribution to culture of the subcontinent.The book gives an insight into the makings of these beautiful mosques and takes the reader into a journey where actually he or she may feel the urge to see these magnificient structures themselves. The mosques of Punjab are present in areas in Pakistan which themselves have a magnificiently rich culture of their periods, like Bahawalpur, Peshawar, Lahore, Multan.

Mr. Nadiem writes in his preface ‘A mosque being the most favorite architectural expression with the Muslims, has frequented the face of the earth more than any other one type of structures.Lahore, since it’s first encounter with the faith,did not lag behind any other place.’ He further tells that as such records were not available, he took the task of compiling this record by the suggestion of his friend Chaudry Niaz Ahmed. This was encouraged by the endeavor under ‘Heritage Of Pakistan’ by titles such as ‘Moenjo Daro: Heritage Of Mankind’ , 'Rohtas:Formidable Fort Of Sher Shah’, and ‘Lahore: A Glorius Heritage’,being both approved by the scholars and the enthusiast readers alike. (196-Karim Block, Allama Iqbal Town, Lahore, Pakistan).

In the chapter ,Historic Mosques Of Pakistan : An Overview, he goes to explain how the early mosques are available as few excavated sites.For example he writes about ‘Deybal’ a place where the young general Mohammad Bin Qasim first arrived in subcontinent, a mound gives indication when excavated of the first mosque in Bhambore, near Karachi.

The other is Mansurah Jami Masjid which was excavated , and gives an indication of it being built in the early period as on the plan of the Damascus Mosque of the early Ummayad period. He further writes that the next two or three centuries did not witness any activity of mosque building. When Ghaznavi entered through the northern regions, also no evidence of mosques is found. Only in Swat , as a result of Italian excavations, a mosque structure proves their presence in first half of 11 th century.There is  a representative picture also showing this mosque.

In early mosques he writes about the dynastic rule of Ghiasuddin Tughlaq during which(1320) a new kind of architecture is seen.He lists the mosque built on the precincts of Mausoleum of Sheikh Alauddin, as one  such structure.Another mosque , that built by Firoz Shah Tughlaq in Okara is representative of the same architecture.He then lists information about the mosques built in connection to sufi saints like Jalaluddin Surkh Bukhari, Safiuddin Gazruni, Jahaniyan Jahangasht, Rajan Qattal.He describes the beautiful mosques of Thatta such as Dabgran Mosque and Shahjahani Mosque.

Beautiful pictures are present throughout the book for the viewer to enjoy.

The next chapter is entitled ‘Mosques of Lahore’.Here he gives a beautiful description of the many mosques. He writes ‘ Lahore came under  the regular rule of Muslims with the conquest by Mehmood of Ghazna in 1025. It is recorded that after his conquest of Qannauj on return, he built a mosque and a tower in Lahore fort, to commemorate his success.’ Khishti (brick –built) Masjidin Arab Mohalla was one such structure.

The Data Darbar is a complex of the tomb and mosque structure built in early Ghaznavid period.The new mosque structure is not on the old mosque basis which is much smaller.

The Badshahi mosque, Marium Zamani Mosque,Nawab Wazir Khan Mosque are some magnificient structures still giving th visitor a glimpse into the glorious architectural past.

Badan Dareeda By Fehmida Riaz..On request!

Meherzaidi ...The Translation.

  Sasarane Do Zara Raat Ke is resham ko
Is mein malfoof  kisee ehd ki ek laash bhi hay

Raat jo jurm bhi hai jurm ki padaash bhi hai
Raat paani ki tarha sar se mere behtee hai
Mere ballon se tapaktee hui boondayn jesay
Mere shanoon se dhalaktee hui girtee jaeen
Band honey lagaeen aankhey woh nasha taree hai.

Haan dehan mein hai mere zaeqa un boson ka
Jin  ko chakhne se bhi inkaar kiya tha dil ne
Meree rag rag mein woh sayyal rawan hai abtak
Jis say bach jane pe israr kiya tha dil ne

Mere atraf patango ki tarha urtai hain
Mere bose woh mere jhoot se bojhal bose
Khoon ki cheentayn urraate huay ghayal bose
Kab ki woh kash makashe zehn o zabaan khatam hui
Ek tarap baaqi thee so dushmane jaan khatam hui
Ab to woh meri thakawat bhi mujhe chor chuki
Ek siyah lehr bahaye liye jaati hai mujhe
Khoon rawani Se badan chor raha ho jaisey
Neend hai, maut hai ya yeh koi be hoshi hai
Ab to har saans dam baaz paseen  lagti hai

Translation:

Let me feel the night's silky ambience!
Engulfed in it is the period of my death!

This night ,oh this night!
That is my crime and how it punishes me!
This night which slips away like water from my head, fleeting, only fleeting!
Like drops of water falling from my tresses,
thence to my shoulders falling ,thence down!
My eyes are closing in stupor!


I can feel the agony of the kisses in my mouth
Those kisses whose taste my heart refused!
My entire body feels the flowing lava till now
The touch of whom, my heart had forbidden.

Oh how they fly like moths all around me!
My kisses, my false kisses!
Blood soaked, lying, pretending!
The eternal fight between the mind and the tongue finishes!
The flicker of light extinguishes!
The tiring weight of existence, leaves me.
A dark, dark wave takes me away!
Just like the blood of life leaves me surely, quickly, steadfastly.
Is this eternal slumber?
Is this death?
Is this stupor?
Oh How every breath that I take appears the last breath!

Fehmida Riaz, The True Godess Of Undauntable Spirit And Everlasting Truth!

The quest for truth is the eternal search for all living souls. There are billions of us humans who just pass through life in a daze. We neither think  nor look for answers and life just passes by quickly uneventfully. Such people are ordinary, nameless, face less in the vast sea of humanity. Then there are a few, who are alive , thinking, questioning. These people struggle, sacrifice, stand up to fight for the underdog, the supressed , the 'mazloom'.Such are the great souls that stand tall above all .
Fehmida Riaz  is one such great , fighter and tall "devi' in poetry and spirit. She stood up for the supressed, poets in Sindh and all of Pakistan. She fought the injustices, she spoke the truth, under the sword. She was supposedly punished. But was this punishment or a slap on the faces of those who were the tyrants, the evaders of truth, the hiders of truth, the 'mujrims'?
Her eternal quest for truth, her thirst for the right way to the truth led her restless and bold self to face endless challenges. She stands tall both in the literary world in her work and also in the quest of truth and human rights in Pakistan. The verse by another poet ,
 'Mein Kis Ke Haath Pe Apna Lahoo Talaash Karoon,
Tamam Shehr Ne Pehne Huwe Hain Dastane.',

 so aptly represents her feelings as she rightly questions the state of affairs in the current political context. In  a festival ' Shanaakht ' in Karachi , a person was glorifying the association with a violent group proudly in Afghanistan in the past. She could have just listened and not questioned as she was invited to speak in another discussion. But the agony of the untruth tormented her honest soul so much that she seemed pained and mentioned this seemingly negligible behaviour in the forum she was to read from her favorite author. I was so impressed by the honesty of her feelings. She is a rare breed an asset for Pakistan.
Translation of verse mentioned ; On whose soiled hands do I find the stains of blood, my death? Alas the whole city is in collusion, gloved!

"Rijm" (stonong to death), (from her collection, Badan Dareeda);

Pagal Tan Mein Kyun Basti Hai
Yeh Wahshi Tareek Aarzoo
Buhat Qadeem Udaas Aarzoo
Taareeke Mein Chup Jaane Ke
 Ek Lamhe Ko
Ek Lamhe Ko
Rabbe Qahar Yeh Kiya Mojeza Hai
Tera Khalq Kiya Hua Adam
Lazzat e Sang Ka Kyun Khuwahan Hai
Us Ke Sehar Zada Cheekhon Mein
Yeh Kis Barzakh Ka Naghma Hai
Kya Thi Badan Ke Zakhm Ki Lazzat
Betaabi Se Yun Raqsaan Hai
Har Bune Mun Se Surkh Wa Siyah Lahoo Ka Darya Ubal Para Hai!

Translation By Meherzaidi:

Oh how this dark lust, this agitation resides
In my crazy soul,
Ancient,Sad, Desire!
To hide away in the darkness,
Only for a moment, temporary,passing,
Oh, punishing, nurturing God,
Is this a miracle,
This adam, your creation?
Why Does the stoning
Gives him satisfaction, sadistic!
Her screams are a song
Of another world in his ears.
Oh, how a fleeting pleasure of the flesh
Is dancing in the agony of punishment,
While Black And Red blood Flows Through all the pores of her body
Once filled With Pleasure!