G. M. Syed’s political philosophy was not limited to regional liberation alone; it was deeply shaped by mystical humanism, Sufi spiritual traditions, and universalist thinking. He believed that humanity’s collective progress depended on transcending narrow identity politics and embracing love, mutual respect, coexistence, non-violence, and self-determination rooted in cultural identity rather than religious orthodoxy.

Sufism: The Spiritual Foundation

Syed saw Sufism (mysticism) as the essence of Sindhi culture — a spiritual tradition that goes beyond rigid religious divisions to emphasize the unity of all faiths and the broader human family. In his analysis, Sufism:

• Rejects dogmatism and clergy dominance in favor of direct inner experience of truth.
• Celebrates the unity of diversities, highlighting that all religions ultimately seek peace, unity, and human welfare.
• Sees mystical spiritual development as superior to formalist ritualism.
• Emphasizes love, tolerance, compassion, and justice as the basis for social life and political engagement.

Syed’s book Religion and Reality elaborates on this vision, portraying mysticism — not religious orthodoxy — as the “ultimate destination of humankind’s search for absolute reality.” He argued that religion’s evolutionary purpose is to foster human unity and prosperity.

 Universal Peace and The Paigham-i-Sindh (Message of Sindh)

Syed believed that Sindh — as the cradle of Sufi culture and ancient civilization — had a special global message: The Paigham-i-Sindh:

A message of love, peace, unity, cooperation, and human development that transcends political borders and religious differences.

This message reflected his conviction that:

• Humanity is one family, where all cultures and religions enrich each other.
• Conflict and coercion undermine human development; therefore, the path toward peace must be rooted in love, non-violence, and mutual respect.
• Universal peace is inseparable from justice, cultural authenticity, and individual dignity.

In this vision, Sindh’s long history of religious and cultural pluralism — shaped by Hinduism, Buddhism, Zoroastrianism, Islam, and indigenous traditions — positioned it as a beacon for worldwide harmony.

Love, Non-Violence, and Coexistence as Political Weapons

Unlike nationalist leaders who favored militarized struggle, Syed consistently rejected violence as a method of political struggle. He saw:

Non-violence as the most powerful weapon

Syed believed that armed struggle breeds division and suffering. True liberation comes through:

• Political awareness
• Cultural awakening
• Non-violent resistance
• Moral resilience

His followers and successors — even when facing severe repression — have publicly stated that Syed’s philosophy encouraged peaceful political struggle and that violence was “anti-human behavior.”

Coexistence and tolerance

Syed constantly promoted respect for all religions and cultures, seeing this as necessary for societal peace. He warned against blending religion with state politics, arguing that state-endorsed religious dominance leads to exclusion, tension, and conflict rather than unity.

 Right to Self-Determination within a Humanist Framework

For Syed, the right to self-determination was not about separatist animosity but about restoring dignity and autonomy to marginalized communities. His advocacy for Sindhu Desh was driven by:

Cultural and historical identity

He traced Sindh’s identity to the ancient Indus civilization — far older than religious or colonial constructs — and saw Sindhis as a distinct people deserving autonomy and self-governance.

Freedom as a prerequisite for peace

Syed saw political freedom and cultural self-expression as essential for human development. According to his writings:

“Only when a people are free to define themselves and their values can they contribute positively to global peace.”

This right to self-determination was envisaged as peaceful and universal — he considered freedom and human dignity as complementary to global harmony.

 Human Development Based on Love and Mutual Respect

Syed’s worldview connected global peace with human development. According to his philosophy:

• Human development is more than economic growth — it requires freedom of thought, cultural expression, self-worth, and societal equity.
• Love and compassion form the underpinnings of all constructive social transformation.
• Education, arts, poetry, and Sufi wisdom are integral to social cohesion and moral progress.

This holistic approach resonates with modern ideas of global peace and human flourishing — emphasizing active empathy, critical thinking, and cultural respect over force or dominance.

 Ambassador of Global Harmony?

When we examine Syed’s writings and political philosophy as a whole:

Spiritual Universalism

Syed championed a universal unity of humanity rooted in the mystical experience of being interconnected — an essential basis for peace, cooperation, and shared progress.

Non-Violence and Love

He placed love and non-violence at the center of political struggle, aligning with global movements of peaceful resistance.

Respect for Diversity

His belief in the coexistence of religions and cultures — reflected in his writings and reinterpretations of Sindhi poets like Shah Abdul Latif Bhittai — promoted tolerance and respect for pluralism as a human value.

Universal Peace and Development

By linking freedom to dignity and cultural agency, Syed’s philosophy aligns with ideals of international human rights, equitable development, and peaceful coexistence — core principles in global discourse on peace and development.

 In Summary: Syed as a Visionary of Global Harmony

G. M. Syed’s ideas go beyond narrow political discourse and enter the realm of spiritual universalism:

1.     Peace is rooted in love, not coercion.

2.     Human dignity and cultural identity are prerequisites for global harmony.

3.     Sufism is not just mysticism but a practical ethical framework for coexistence.

4.     Non-violence is a legitimate and powerful means for social change.

5.     Human development must integrate spiritual moral values, not just material progress.

Viewed through this lens, Syed emerges as not merely a regional nationalist leader but as a thinker whose work holds relevance for universal peace, human cooperation, and global solidarity — embodying elements of what many modern peace scholars describe as spiritual humanism.

G. M. Syed’s philosophy represents a unique synthesis of secular nationalism, Sufi humanism, democracy, and non-violence. He viewed Sindh not merely as a geographical entity, but as a civilizational nation rooted in thousands of years of history, culture, and ethical values.

Central to his thought was the belief that nations are formed through shared culture, history, language, and collective consciousness, not solely through religion. He rejected religious extremism and the use of faith as a political tool, advocating instead for a secular state grounded in moral and spiritual humanism.

Sufism played a foundational role in his worldview. He believed Sindh’s Sufi tradition emphasized tolerance, pluralism, love, and coexistence, values he considered essential for both national liberation and global peace. His founding of Bazm-e-Soofia-e-Sindh in 1966 was a direct expression of this belief.

G. M. Syed strongly opposed violence as a political strategy. He maintained that non-violent struggle, intellectual resistance, and moral clarity were the most powerful tools against oppression. His vision of Sindhu Desh was explicitly democratic, inclusive, and peaceful.

Internationalism was also central to his thinking. He envisioned a free Sindhudesh as a member of the United Nations, contributing to global harmony through the principles of Paigham-e-Sindh, which emphasized:

• World unity
• Universal peace
• Human development

Through his extensive literary work—more than 65 books—G. M. Syed provided the intellectual foundation for Sindhi nationalism. His writings transformed cultural memory into political consciousness and continue to serve as core texts for scholars, activists, and cultural institutions.

سنڌي ڪتاب (جي. ايم. سيد)

1.     پيغامِ لطيف

2.     جديد عالمي سياست

3.     چونڊ ادبي مضمون

4.     سنڌي ڪلچر

5.     سنڌوءَ جي ساڃاهه – ڀاڱو پهريون

6.     سنڌوءَ جي ساڃاهه – ڀاڱو ٻيون

7.     جنب گذاريم جن سين – ڀاڱو پهريون

8.     جنب گذاريم جن سين – ڀاڱو ٻيون

9.     سنڌ جا سورما

10. سنڌ جي ڪهاڻي

11. نئين سنڌ لاءِ جدوجهد

12. ون يونٽ جي ڪهاڻي

13. پنهنجي ڪهاڻي، پنهنجي زباني – ڀاڱو پهريون

14. پنهنجي ڪهاڻي، پنهنجي زباني – ڀاڱو ٻيون

15. پنهنجي ڪهاڻي، پنهنجي زباني – ڀاڱو ٽيون

16. پنهنجي ڪهاڻي، پنهنجي زباني – ڀاڱو چوٿون

17. پنهنجي ڪهاڻي، پنهنجي زباني – ڀاڱو پنجون

18. خطباتِ سيد

19. پاڪستان ۾ قوميت جو مسئلو

20. ديارِ دل، داستانِ محبت

21. موجوده سياسي مسئلا

22. جيئن ڏٺو آ مون

23. سنڌ جي بمبئي کان جدائي

24. سنڌو ديش: ڇو ۽ ڇا لاءِ

25. پاڪستان جي ماضي، حال ۽ مستقبل تي طائرانه نظر

26. جديد سياست جا نو رتن

27. … هاڻ ٽٽڻ گهرجي

28. چونڊ سياسي مضمون

29. مسلم ليگ جي مخالفت ڇو

30. محال مانجهندن جو تعليمي تنظيمي پروگرام

31. انتظامي کاتن کان عدالتي کاتي جي جدائي

32. پاڪستان ۽ مسلمان

33. شاهه عبداللطيف جون ڪافيون ۽ وايون

34. رهاڻ (سيد ميران محمد شاهه جا خط)

35. سيد علي محمد شاهه راشديءَ جا خط ۽ مضمون

36. ساهڙ جا سينگار

37. علامه آءِ. آءِ. قاضي جا خط ۽ مضمون

38. بزمِ صوفياءِ سنڌ جا خطبا

39. چونڊ ادبي مضمون

40. جديد مشاهدي عالم

41. جناح صاحب سان لک پڙهه

42. ورلڊ مسلم ڪانفرنس

43. سنڌ جي مکيه اديبن جا خط

44. سنڌ ۽ هند جي مکيه سياستدانن ۽ عالمن جا خط

45. مٽياري جي سيدن جي تاريخ

46. مشترڪه مضمون (اخبارن ۾ ڇپيل)

47. متفرق پمفليٽ (مختلف زمانن ۾ لکيل)

48. محمد امين کوسو سان لک پڙهه

49. مسلم سربراهه ڪانفرنس جو تجزيو

50. ههڙا هاڃا ٿين

51. ون يونٽ ۽ سنڌ متحده محاذ

52. سنڌي زبان ۽ ان جا مسئلا

53. مشاهير سنڌ

54. مشاهير هند

55. مشاهير عالم

56. ڪجهه خط (سياستدانن ۽ قومي ڪارڪنن جا)

57. سنڌ ڳالهائي ٿي

58. اڄ پڻ چڪيم چاڪ

 

59. مٽياري – سماجي تمدن جي تاريخ ۽ شاعر

 

60. تاريخِ متعلوي سادات، بمع شجره

 

61. پيامِ عمل (1941) سنڌ مسلم ليگ تنظيمي ڪميٽي جي ميٽنگن بابت ويچارن جي تشريح

 

 اردو (ترجمہ شدہ کتب)

1.     پیغامِ لطیف

2.     جیسا میں نے دیکھا

3.     جدید سیاست کے نو رتن

4.     تصوف اور جي ايم سيد (خطباتِ سيد کا ترجمہ: خادم سومرو)

5.     میرے دوست، میرے ساتھی

6.     میری کہانی، میری زبانی

7.     سندھ کی بمبئی سے علیحدگی

 English Books by G. M. Syed

1.     Religion and Reality

2.     The Case of Sindh

3.     The Case Yet to Settle (Translated by M. Ibrahim Joyo)

4.     A Nation in Chains

5.     Shah Latif and His Message

6.     A Study of Sindh – Sindhu Desh

7. Struggle for New Sindh