Analysis Research and Education Institute(R) , Pakistan.
Iqbal’s Philosophy of Sufism and the Scholarly Contributions of Bashir Ahmad Nahvi
This research explores Allama Muhammad Iqbal’s conception of Sufism in the light of the scholarly investigations of Bashir Ahmad Nahvi. Iqbal’s interpretation of Sufism, while deeply rooted in Islamic metaphysics, diverges from purely mystical quietism and aligns more with an active, dynamic spirituality that integrates selfhood (Khudi), ethical responsibility and socio-political engagement. The study examines how Iqbal redefined Sufi thought by synthesizing classical Islamic mysticism with modern philosophical currents, thus creating a vision of spirituality that serves as a catalyst for individual and collective awakening. Bashir Ahmad Nahvi’s research contributions are critically analyzed to assess how he interprets, contextualizes and expands upon Iqbal’s spiritual philosophy. Nahvi’s works are noted for their depth of textual analysis, their nuanced understanding of Iqbal’s Persian and Urdu poetry and their engagement with the broader intellectual history of Sufism. This paper highlights the intersections between Iqbal’s philosophical reformulation of Sufism and Nahvi’s scholarly discourse, emphasizing their relevance to contemporary debates on Islamic thought, cultural identity and spiritual renewal. By critically engaging with Nahvi’s research, the study seeks to deepen the understanding of Iqbal’s unique place in both Sufi tradition and modern Muslim intellectual heritage. Refrences: Naqshbandi, Peer Abdul Latif. Islam aur Rouhaniyat aur Fikr-i-Iqbal. Lahore: Nishaan Manzil Publications, 2010, p. 325. , p. 337. Noor-ud-Din, Dr. Abu Saeed. Islami Tasawwuf aur Iqbal. Lahore: Iqbal Academy, 2nd ed., 1977, p. 18. Farakhi, Dr. Tahseen. “Iqbal aur Tasawwuf… Chand Tasurat.” In Iqbal aur Tasawwuf, ed. Muhammad Bashir Baqa. Lahore: Jang Publishers, 1991, p. 9. Iqbal, Jamshaid (trans.). Aalimgeer Tasawwuf by Sir H.K. Kareem Bukhsh. Multan: Beacon Books, 2008, p. 15. Muhy-ud-Din, Mufti Ghulam (trans.). Kashf-ul-Mahjoob by Hazrat Data Ganj Bakhsh Hajwiri. Rawalpindi: Naeemi Moral Publications, 2020, p. 82. , p. 84. Qadri, Khalid Hasan (trans.). Rooh-i-Tasawwuf by Sheikh Zakariya. Lahore: Idara Saqafat Islamiah, 2017, p. 32. Dar, Bashir Ahmed. Tareekh-i-Tasawwuf (Qabal-i-Islam). Lahore: Idara Saqafat Islamiah, 2017, p. 1. Noonari, Syed Arif. Nabi Akram aur Tasawwuf. Lahore: Nazir Sons Publishers, 2001, p. 11. Ganj, Aashiq. Mabadiyat-i-Tasawwuf. Lahore: Shakur Printer, 2010, p. 5. , p. 25. Nazmi, Khaleeq Ahmad. Tareekh Mashaaikh Chishti. Delhi, 1953, p. 64. Chishti, Prof. Yusuf Saleem. Muqadama Tareekh Tasawwuf. Lahore: Dar-ul-Kitab, 1969, p. 31. Naqvi, Bashir Ahmed. “Wahdat-ul-Wajood aur Iqbal.” In Wahdat-ul-Wajood aur Iqbal. Bijbehaar: Idara Taraqqi Ilm-o-Adab Naqvi Manzil, pp. 4–5. Naqvi, Dr. Bashir Ahmed. Wahdat-ul-Wajood aur Wahdat-ul-Shuhud. In Wahdat-ul-Wajood aur Iqbal. Bijbehaar: Idara Taraqqi Ilm-o-Adab Naqvi Manzil, pp. 19–20. , p. 58. , pp. 38–39. Naqvi, Dr. Bashir Ahmed. “Tawheed-i-Wujud aur Shahudi ka Nazariya aur Iqbal.” In Wahdat-ul-Wajood aur Iqbal. Bijbehaar: Idara Taraqqi Ilm-o-Adab Naqvi Manzil, p. 50. , pp. 86–87. , pp. 90–91. , p. 96. , pp. 113–114. , p. 142. Nahvi, Dr. Bashir Ahmad. Masail-e-Tasawwuf aur Iqbal. Bajbhara Kashmir: Idara Ilm-o-Adab, 2001, p. 2. , p. 2. , p. 11. , p. 16. , p. 19. Nahvi, Dr. Bashir Ahmad. “Kashf al-Mahjoob aur Sufiya ke Mukhtalif Farqay.” In Masail-e-Tasawwuf aur Iqbal. Bajbhara Kashmir: Idara Ilm-o-Adab, 2001, pp. 25–27. Nahvi, Dr. Bashir Ahmad. “Salasil-e-Tasawwuf ka Ijmali Taaruf.” In Masail-e-Tasawwuf aur Iqbal. Bajbhara Kashmir: Idara Ilm-o-Adab, 2001, p. 35. , p. 37. , p. 39. Nahvi, Dr. Bashir Ahmad. “Tasawwuf se Mutaliq Ghalat Fehmiyaan aur Shubhat ke Silsilay mein Akabirin ki Aara aur Mubahis ka Khulasa.” In Masail-e-Tasawwuf aur Iqbal. Bajbhara Kashmir: Idara Ilm-o-Adab, 2001, p. 43. , p. 42. , p. 42. , p. 44. , pp. 52–53. , p. 60. , p. 81. , p. 82. , p. 85. , p. 88. Nahvi, Dr. Bashir Ahmad. “Kya Wahdat-ul-Wujud aur Wahdat-e-Shuhud Nizaah Lafzi hai?” In Masail-e-Tasawwuf aur Iqbal. Bajbhara Kashmir: Idara Ilm-o-Adab, 2001, p. 94. Nahvi, Dr. Bashir Ahmad. “Nazariya-e-Tasawwuf Quran-o-Sunnat ke Maiyaar-o-Meezan par.” In Masail-e-Tasawwuf aur Iqbal. Bajbhara Kashmir: Idara Ilm-o-Adab, 2001, p. 103. , p. 105. , p. 105. , p. 109–110.
Clash of Creative Process:Fictional Poetics Of Khalid Sohail Malik:Analytical Studies
The 21st-century human is grappling with a new kind of existential crisis. In this post-modern era, where the idols of old beliefs have shattered, new pillars of meaning have yet to be constructed. In this intellectual vacuum, humans have become estranged from their own existence. The human mind has now transformed into a labyrinth from which the recovery of identity seems impossible. This internal turmoil is no longer merely a problem of psychological complexes but has become an intellectual crisis that has affected all currents of human thought. The anguish of modern man is also prominently reflected in his art.In this context, creative writers like Khalid Sohail Malik have not merely depicted external events but have made this existential anxiety the center of their creations. His stories are, in fact, an artistic expression of modern man's search for meaning. In his works, this internal conflict transforms into an artistic flexibility that not only compels the reader to think but also shows them a path to unravel the mysteries of their own being.His art is essentially an identity map of this era, serving as a means to understand the psychological, social, and existential layers of modern humans. This is why his works are not only read but also pondered upon, as they are documents of our collective unconscious.The twenty-one stories included in Khalid Sohail's fictional collection "Monsoon" hold a unique literary status. Their fundamental merit is that they not only immediately captivate the reader but also begin to narrate their own autobiography, as if these stories are telling the tale of the reader's own experiences and emotions.Overall, Khalid Sohail Malik's stories, through their unique metaphors, introduce us to a new world of action and reaction. It is a world that seems restless to unravel the infinite layers of events. Here, an idea is born from the story; the idea creates meaning, and meaning leads to acceptance. This acceptance gives rise to human dynamism and skepticism, which continuously raises questions. One question gives birth to another, and this sequence constructs a new intellectual world. References: Amjad, Dr. Rasheed. Flap, Monsoon. Peshawar: G.H. Printers, 2023. Malik, Khalid Sohail. Monsoon. Peshawar: G.H. Printers, 2023, p. 22. Ibid., p. 23. Ibid., p. 30. Ibid., p. 16. Ibid., p. 86. Ibid., p. 110.
Status Of Animals in The Light Of Holy Quran
Allah Almighty has created countless different types of creatures in the universe. Only God knows the wisdom behind the creation of many bloodthirsty and innocent animals in the world. However, it has now been discovered that certain parts of animal meat are beneficial for human organs. Living with them and sitting in their company also affects humans. Knowing and reading about animals is an interesting process that takes humans on a journey to a new world. The Quran not only serves as a code of life. The Quran extensively describes natural phenomena and provides arguments for the oneness of Allah in various ways, including the detailed mention of animals such as camels, donkeys, elephants, ants, crows, hoopoes, fish, goats, bees, spiders, horses, etc. For instance, the Quran mentions the ant during the time of Prophet Solomon. highlighting that ants can hear sounds from miles away and communicate messages to other ants, indicating their hearing and speaking capabilities. This article will also discuss various birds mentioned in the Quran. Allah's final message to humanity, preserved in the Quran until the Day of Judgment, contains knowledge of all truths that will unfold until the end of time. References: Hali, Altaf Husain. Kulliyat-i-Nazm Hali, Vol. 1. Ed. Dr. Iftikhar Ahmad Siddiqui. Lahore: Majlis Taraqqi Adab, 1968, p. 142. Siddiqui, Dr. Muhammad. Qur’an Majeed ki Urdu Lughat. Islamabad: Muqtadra Qaumi Zaban, 1996, p. 260. Damiri, Kamal-ud-Din. Hayat al-Hayawan. Trans. Maulana Muhammad Abbas Fateh Puri. Lahore: Idarah Islamiyat, 1992, p. 15. Usmani, Muhammad Saeed. “Ilm al-Haywanat par aik nayi tawajju.” In Maarif, Vol. 34. Azamgarh (India), July–December 1934, p. 20. Daryabadi, Abdul Majid. Haywanat-i-Qur’ani. Lahore: Naumani Kutub Khana, n.d., p. 11. , p. 115. Al-Qur’an, Surah al-Tin, Ayah 4. Al-Qur’an, Surah al-Naml, Ayah 8. Al-Qur’an, Surah al-‘Ankabut, Ayah 41. Al-Qur’an, Surah al-Naml, Ayah 18. Al-Qur’an, Surah al-A‘raf, Ayah 180. Al-Qur’an, Surah al-A‘raf, Ayah 110. Al-Qur’an, Surah al-A‘raf, Ayah 100. Al-Qur’an, Surah al-An‘am, Ayah 142. Al-Qur’an, Surah al-Baqarah, Ayah 67. Al-Qur’an, Surah al-An‘am, Ayah 143. Al-Qur’an, Surah al-An‘am, Ayah 146. Al-Qur’an, Surah al-A‘raf, Ayah 73. Al-Qur’an, Surah al-An‘am, Ayah 142. Al-Qur’an, Surah al-Nahl, Ayah 8. Al-Qur’an, Surah al-Jumu‘ah, Ayah 5. Al-Qur’an, Surah al-Anfal, Ayah 60. Al-Qur’an, Surah al-A‘raf, Ayah 176. Al-Qur’an, Surah al-Baqarah, Ayah 65. Al-Qur’an, Surah al-Fil, Ayah 1. Al-Qur’an, Surah al-Muddaththir, Ayah 51. Al-Qur’an, Surah Ta Ha, Ayah 20. Al-Qur’an, Surah al-Naml, Ayah 20. Al-Qur’an, Surah al-Ma’idah, Ayah 31. Al-Qur’an, Surah al-Fil, Ayah 3. Al-Qur’an, Surah al-Naml, Ayah 68. Al-Qur’an, Surah al-Hajj, Ayah 73. Al-Qur’an, Surah al-Baqarah, Ayah 26. Al-Qur’an, Surah al-Naml, Ayah 18. Al-Qur’an, Surah al-‘Ankabut, Ayah 41. Al-Qur’an, Surah al-Saffat, Ayah 4.
Tanveer Sipra: A Study Of Resistance, Protest And Voice Of Labourer
This study examines Tanveer Sipra's poetry as a powerful means of expressing political opposition and the working class's voice in modern Urdu literature. A lesser-known but influential progressive poet, Sipra stands out as a voice for underrepresented workers whose opinions are frequently left out of the mainstream literary conversation. Through a close textual analysis of his selected poems, this study investigates the themes of class struggle, economic injustice, and systemic oppression. Anchored in a Marxist and postcolonial framework, the paper highlights how Sipra uses metaphor, symbolism, and vernacular idiom to critique feudalism, capitalist exploitation, and authoritarian regimes. The study contends that Sipra not only upholds but also radicalizes the Urdu tradition of resistance poetry by emphasizing the lived realities of both rural and urban laborers, placing his work alongside such luminaries as Faiz Ahmad Faiz and Habib Jalib. The paper concludes that Sipra’s poetic voice serves as both a record and a rallying cry for the oppressed, making his contribution vital to the corpus of resistance literature in South Asia. References Sipra, Tanveer. Lafz Khurdary, Jehlum: Book Corner, 2016, P 31 Ibid, P 29 P 84 P 90 P 132 P 67 P 163 P 163 P 163 P 163 P 163 P 163 P 171
Mah Para Safdar's Autobiography: An Exposition of Patriotism
This paper explores the personal and professional journey of Mahpara Safdar, a distinguished Pakistani broadcaster, whose autobiography "Mera Zamana Meri Kahani" reflects not only her individual experiences but also the sociopolitical landscape of Pakistan. Through her narrative, she highlights critical issues such as class disparity, lack of basic amenities, poor governance, and a failing educational system. Her autobiography also reveals a deep sense of worry and concern for the future of Pakistan, as she constantly reflects on its challenges and lost potential. Her comparisons between the UK and Pakistan expose the deep- rooted structural inequalities and administrative failures in her homeland. Despite her migration to the UK and professional success with the BBC, Mahpara's emotional connection to Pakistan remains powerful and unwavering. It also underscores how Western societies have adopted and implemented Islamic principles more justly than Muslim nation themselves. In this article, we will highlight Mahpar’s ideology of patriotism. References: Mah Para Safdar, Mera Zamana Meri Kahani, Jhelum: Book Corner, 2022, Back Flap. , p. 285 , p. 426 , pp. 426–427 , p. 427 , p. 65 , p. 284 , p. 430 Javed Hashmi, Haan Main Baghi Hoon, Lahore: Sagar Publishers, 2005, p. 4 Sahih Bukhari, Kitab al-Maghazi, Bab Wafd Bani Hanifa, Hadith No. 4024; Principles of Government, Tareekh Anbiya wa Paighambarwal, p. 244 Iqbal Rangooni, Maulana Muhammad, Seerat Syedna Abu Bakr al-Siddiq (RA), Lahore: Idarah Ishaat-ul-Islam, 1990, p. 443 Mah Para Safdar, Mera Zamana Meri Kahani, p. 428 , p. 429 , p. 430 Khawaja Muhammad Zakariya (Ed.), Urdu Adab (Aaghaz ta Beeswin Sadi): Mukhtasir Tareekh Adabiyat Musalmanan Pakistan-o-Hind, Lahore: Punjab University, 2014, p. 12 Mah Para Safdar, Mera Zamana Meri Kahani, p. 431 , p. 320 , p. 431
“Integrating Artificial Intelligence in Urdu Language Pedagogy: Opportunities, Classroom Practices, and Critical Analysis”
This action research investigates the responsible and critical integration of Artificial Intelligence (AI) in Urdu language teaching, addressing the scarcity of empirical, classroom-based studies in low-resourced languages. Five AI-supported activities were designed and implemented in university-level Urdu courses, using ChatGPT and Notebook LM to enhance speaking, writing, listening, and reading. Observations revealed improved vocabulary accuracy, interpersonal writing, self-correction, and active listening. Findings emphasize that effective integration requires teachers’ linguistic proficiency alongside technical and pedagogical expertise. This action research highlights that when AI is combined with traditional teaching methods, classrooms become more dynamic, learner-centered, and cognitively engaging. The study offers concrete, replicable models for AI use in Urdu classrooms, with implications for other less-commonly-taught languages. References: https://www.cnbc.com/2025/08/04/openai-chatgpt-700-million-users.html Retrieved on Aug 10, 2025, 8:55 PM Arvind Narayanan, Sayash Kapoor, AI Snake Oil: What Artificial Intelligence Can Do, What It Can’t, and How to Tell the Difference, Princeton University Press, 2024, ISBN 069124913X, 9780691249131 Karataş, Tamer, Aydin Kilickaya, and Rüya Özkan. “Incorporating AI in Foreign Language Education: An Investigation into ChatGPT’s Effect on Foreign Language Learners.” Education and Information Technologies, 2024, https://doi.org/10.1007/s10639-024-12574-6 Zhu, M., and C. Wang. A Systematic Review of Artificial Intelligence in Language Education from 2013 to 2023: Current Status and Future Implications. 2024. SSRN, https://doi.org/10.2139/ssrn.4684304 Du, J., and B. K. Daniel. “Transforming Language Education: A Systematic Review of AI-Powered Chatbots for English as a Foreign Language Speaking Practice.” Computers and Education: Artificial Intelligence, vol. 6, 2024, 100230, https://doi.org/10.1016/j.caeai.2024.100230. Alharbi, Wael. “AI in the Foreign Language Classroom: A Pedagogical Overview of Automated Writing Assistance Tools.” Education Research International, vol. 2023, 2023, pp. 1–15. https://doi.org/10.1155/2023/4253331. Sabri, Sherzad, Sakar Rahman, Dalia Najeeb, Sherwan Ameen, and Sherzad Ali. “Artificial Intelligence in TESOL: A Review of Current Applications in Language Education and Assessment.” Journal of TESOL Studies, vol. 7, 2025, pp. 384–97. Barrot, Jessie S. “Using ChatGPT for Second Language Writing: Pitfalls and Potentials.” Assessing Writing, vol. 57, 2023, 100745. https://doi.org/10.1016/j.asw.2023.100745. Zhu, M., and C. Wang. “A Systematic Review of Artificial Intelligence in Language Education: Current Status and Future Implications.” Language Learning & Technology, vol. 29, no. 1, 2025, pp. 1–29. https://hdl.handle.net/10125/73606. Abdelhalim, S. M., and R. Alsehibany. “Integrating ChatGPT for Vocabulary Learning and Retention: A Classroom-Based Study of Saudi EFL Learners.” Language Learning & Technology, vol. 29, no. 1, 2025, pp. 1–24. https://doi.org/10.64152/10125/73635. Yaseen, Muhammad Khurram. “Artificial Intelligence and Urdu Language & Literature: An Analysis of Possibilities and Challenges.” Bunyad: A Journal of Urdu Studies, 2024, https://bunyad.lums.edu.pk/website/journal/article/667c376280d83/page.
Critical Review of Nayyar Masood’s Selective Shor Stories (Nusrat-Maskan)
Syed Naiyer Masood Rizvi was a famed short story writer. He, as fiction writer, introduced diverse ways to weave a story through simple plot and narrative technique, his creative work offers elusive meaning. He creates a fictional imaginative world through his unique style which attract the attention of the readers. Overall atmosphere of the story, remains in ambiguity and illusion and while reading one can experience more than one probabilities. In this article, Masud’s two short stories (Nusrat-Maskan) have taken into account for critical review. These writings are here melonchdy in nature. Both stories reveal the reality of lontiness and diaspora, which appear at the time of colonialization. The situation (in the sequence of Quints and in characterization) fall of uncertainity and unrest refleses the post-colonial Era. He used various symbols to convey multiple meaning. But, the main concern of these stories, is downfall of great eastern civilization. References: Shahid Mahili, Professor Naiyer Masud;Adeeb-o-Danishwar, New Delhi: Ghalib Institure, 2011, p15 Fakhir Hussain, Adab aur Adeeb, Lahore, Nigarshat, 1988, p185 Naiyer Masud, Seemya, Lucnow, Kitab Nagar, p211 Naiyer Masud, Aaj(Kitabi Silsila), Karachi, City Press Book Shop, 2018, p43 Naiyer Masud, Seemya, p48 Naiyer Masud, Aaj(Kitabi Silsila), p43 Crain Brinton, John, B Christopher, Robert, L Wolf, Translation:Ghulam Rasool Mehar, Tareekh Tehzeeb, Lahore, Ghulam Ali Sons, Taba Awal, 1988$, p613 Naiyer Masud, Seemya, p218 Ibid, p218-219 Naiyer Masud, Aaj(Kitabi Silsila), p42 Ibid, p53 Naiyer Masud, Seemya, p48 Ibid, p54 Naiyer Masud, Aaj(Kitabi Silsila), p193 Ibid, p198 Ibid, p155 Ibid, p50 Naiyer Masud, Seemya, p54-55 Gopi Chand Narang, Murattaba:Urdu Afsana Riwayat aur Masayel, Delhi, Educational Publishing House, Taba Panjam, 2013, p684 Naiyer Masud, Aaj(Kitabi Silsila), p54 Ibid, p54 Ibid, p199 Ibid, P184
Literature and the Discourse of Resistance: The Role of Literature in Shaping Political and Social Consciousness
This research explores the dynamic role of literature in shaping political and social consciousness through the lens of resistance discourse. It argues that literature is not merely a reflection of life but a powerful means of challenging oppression, exploitation, injustice, and authoritarian systems. From classical to modern Urdu writers and poets, resistance literature has consistently exposed societal inequalities, confronted hegemonic powers, and mobilized collective awareness. By offering an alternative narrative rooted in freedom, justice, and human dignity, literature has served as both a voice of dissent and a catalyst for transformative change in society. References: Oxford Urdu English Lughat, Pakistan: Oxford University Press, 2013, p. 100:2 Ilmi Urdu Lughat, Lahore: Ilmi Kitab Khana, 1969, p. 1380 Haqqi, Shan-ul-Haq, Farhang-e-Talafuz, Islamabad: Idarah Farogh Qaumi Zaban, 2017, p. 638 Kaleem Tariq, Dr., Urdu ki Zareefana Shayari mein Muzahimati Anasir, Pakistan: Anjuman Taraqqi Urdu, 2018, p. 51 , p. 52 Kashfi, Waseem, Urdu mein Muzahimati aur Inquilabi Shayari, MPhil Thesis, Islamabad: Qaumi Idara baraye Mutalia Pakistan, Quaid-i-Azam University, 1994, p. 5 Sibte Hasan, Syed, Naveed-e-Fikr, Karachi: Maktaba Daniyal, 1990, pp. 221–222 Hussain, Ijaz, “Adab aur Siyasat,” in Adab, Zindagi aur Siyasat, ed. Muhammad Khawar Nawazish, Faisalabad: Misal Publications, 2012, p. 331 Shaida, Rajinder Nath, Adab Fikr aur Samaj, Delhi: Hindustan Litho Printing Press, 1972, p. 7 Farman Fatehpuri, Dr., “Pakistani Muashra aur Urdu Shayari,” in Pakistani Muashra aur Adab, eds. Dr. Syed Hussain Muhammad Jafari & Ahmad Saleem, Karachi: Pakistan Study Centre, University of Karachi, 1978, p. 176 Abrar Ahmed, “Muzahimati Adab,” in Muzahimati Adab Urdu, ed. Rasheed Amjad, Islamabad: Muqtadra Qaumi Zaban, 2009, p. 48 Tariq Kaleem, Dr., Urdu ki Zareefana Shayari mein Muzahimati Anasir, Karachi: Anjuman Taraqqi Urdu Pakistan, 2018, p. 322
Orientalist Interpretations: Situating Faiz in the Global Intellectual Discourse
Faiz Ahmed Faiz is such a literary figure on whom not only critics and researchers associated with Urdu and English literature in India and Pakistan have written, but also foreign writers and Orientalists have contributed significantly. A significant number of American, British, Russian, French, Japanese, and Australian Orientalists have also played a vital role in understanding and interpreting Faiz. In 1993, Estelle Dryland authored a critical book in which he examined various aspects of social realism in Faiz's work. Among American Orientalists, Carlo Coppola, A Sean Pue, Jennifer Dubrow, Naomi Lazard, and Peter Manuel have written papers on Faiz. British Orientalists who have written about him include Ralph Russell, David Matthews, Christopher Shackle, and Victor Kiernan, all of whom are significant names. Among Russian Orientalists, Ludmela Vessliva authored a book in Russian in 2002 analyzing Faiz’s personality and poetry. Other Russian scholars who contributed include Alexey Surkov, Mariam Selganik, Anna Suvorda, and Yuri Kornilov. Among French Orientalists, Denis Matringe is a notable name. Most of these Orientalists have focused on the analysis and interpretation of Faiz's poetry. However, some have also acted as translators and commentators. Some began their engagement with Faiz by translating his work and later moved toward critical analysis. A few have even written memoirs reflecting their personal experiences with Faiz or his poetry. In this research paper, a critical review will be undertaken of the books and articles written by these Orientalists on Faiz. References: Pue, A. S., Rethinking Modernism and Progressive Poetry: Faiz, Pakistan, Pakistaniaat: A Journal of Pakistan Studies, Vol. 5, No. 1, 2013, p. 1–25. Russell, Ralph, The Pursuit of Urdu Literature, London, Zed Books, 1992, p. 242. Manuel, Peter, Faiz and Indo-Pakistani Music, in Faiz: A Poet of Peace from Pakistan, ed. Khalid Sohail and Ashfaq Hussain, Karachi, Pakistan Study Centre, University of Karachi, 2011, p. 428. Kiernan, V. G. (Trans.), Poems by Faiz, London, George Allen & Unwin, 1971, p. 38. Jameel Jalibi, Dr., Pesh Lafz, Parwarish-e-Loah-o-Qalam az Ludmila Vasliyeva, Karachi: Oxford University Press, 2007, p. kh, d. Syed Mazhar Jameel, Zikr-e-Faiz, Karachi: Mahkma-e-Saqafat, Hukoomat-e-Sindh, 2013, p. 1007.
Technique Of Epistolary And Dairy In Urdu Novel
The diary and epistolary techniques are among the most intimate and subjective forms of narrative used in the Urdu novel. These techniques allow writers to explore the inner world of characters through personal records and letters, giving readers a direct insight into emotions, conflicts, and psychological depth. The diary technique presents events as entries written by a character, often in solitude, which creates a confessional tone. This method reduces the distance between narrator and reader, making the narrative more authentic and introspective. It helps in portraying psychological realism, especially in modern Urdu fiction where self-analysis and internal struggle are central themes.The epistolary technique, on the other hand, unfolds the story through letters exchanged between characters. Through letters, the writer captures different voices, tones, and contexts, thus enriching the narrative texture.In Urdu literature, writers like Razia Butt, Quratulain Hyder, and Ismat Chughtai have effectively used these techniques to enhance realism and emotional depth. .Overall, the diary and epistolary techniques in Urdu novels serve not merely as stylistic devices but as tools of psychological exploration, helping novelists to bridge the gap between the inner self and the outer world of social experience. References: Owais Ahmad Adeeb, Usool-e-Afsanah Nigari, Nai Dehli: Urdu Publishing House, 2007, p. 33. Soheil Ahmad, Dr., Saleem-ur-Rehman, Muntakhab Adabi Istilahaat, Lahore: GC University, Department of Urdu, 2005, p. 75. Mumtaz Shireen, Novel aur Afsanay mein Taqneek ka Tanavvu, Mashmoola: Urdu Afsanah Riwayat aur Masail, Lahore: Sang-e-Meel, 2002, p. 58. Abdul Haleem Sharar, Jooya-e-Haq, Lahore: Sang-e-Meel, 2014, p. 342. Qazi Abdul Ghafar, Laila ke Khutoot aur Majnun ki Diary, Lahore: U Publishers, 2010, p. 117. , p. 214. Majnun Gorakhpuri, Chiragh, Hyderabad Deccan: Idara Ishaat-e-Urdu, 1945, p. 22. Mirza Azeem Baig, Khutoot ki Sitam Zareefi, Mashmoola: Majmua Mirza Azeem Baig Chughtai, Lahore: Sang-e-Meel, 1997, p. 111. Aziz Ahmad, Gurez, Islamabad: Al-Hamra Publishers, 1st ed., 2000, p. 57. , p. 25. Jameela Hashmi, Talash-e-Baharan, Lahore: Sang-e-Meel, 2011, p. 115. , pp. 117–118. , p. 305. , p. 307. Intizar Hussain, Chaand Girhan, Lahore: Sang-e-Meel, 2002, p. 71. , p. 93.
Every individual possesses an inner rhythm, and it is this rhythm that shapes the structure of their life in accordance with their temperament and character. If this rhythm disappears from life, the balance of human existence begins to falter. The same can be said about poetry—it is both prose and verse. Advocates of free verse have linked it to an organic rhythm, asserting that rhythm has an organic concept. In the twenty-first century, poetry has emerged not only as an autonomous and independent genre, but its caravan is advancing more rapidly than that of the ghazal. Many distinguished names have joined its constellation, and even poets known for ghazals are increasingly drawn toward poetry. With all its nuances, poetry has begun to unlock the doors of enchantment۔ References: Wazir Agha, Nazm-e-Jadeed ki Karwatein, Educational Publishing House, Nai Dehli, 2000, p. 11. Anwar Sadeed, Jadeed Nazm ke Arbab-e-Arba‘a, p. 58. M. Rashid, Mavra, Lahore: Maktaba-e-Urdu, 1941, p. 108. Khawaja Zakariya, Kulliyat-e-Majeed Amjad, Lahore: Mavra Publishers, s.n., p. 115. Nasreen Raees Khan, Josh ki Paikar Tarashi (Tanqeedi Jaiza), Shine Prints and Binder, Dehli, 2001, p. 18.
Ahmad Mushtaq:A poet in quest of civilization Traces
Ahmad Mushtaq is a remarkable name in the tradition of modern Pakistani urdu ghazal.His creative sensibility is deeply engaged with cultural memory and civilizational heritage.His poetry reveals a constant search for historical consciousness,collective identity,and the symbolic remnants of tradition in the face of modernity.Ahmad Mushtaq constructs a poetic discourse by weaving together the classical references,cultural traits and existential concerns that not only preserves but also reinterprets the legacy of civilization.This study is an attempt to highlight how his work negotiates the tension between tradition and modern thought,thereby creating a meaningful dialogue between past and present. References: Nasir Kazmi, b-hawala: Kashif Majeed, Ahmad Mushtaq: Aik Mutalia, mashmoola: Mahnama Shaam-o-Sehar, Lahore: December 1998, p. 26. Nabi Ahmad, mazmoon, Ahmad Mushtaq ki Shayari mein Hijrat ka Ehsas, mashmoola: Admi Hamara, murattib: Mushtaq Ahmad, Lahore: Peace Publications, 2019, pp. 219–220. Ahmad Mushtaq, Kulliyat-e-Ahmad Mushtaq, Allahabad: Shab-e-Khoon Kitab Ghar, March 2004, p. 242. Zia Fatima, Jadeed Urdu Ghazal, Allahabad: Crown Offset Prints, First Edition, 1995, p. 302. Ahmad Mushtaq, Gard-e-Mahtaab, Lahore: Maktaba-e-Khayaal, First Edition, February 1981, p. 63. Ahmad Mushtaq, Kulliyat-e-Ahmad Mushtaq, p. 30. , p. 68. Anees Ashfaq, Ghazal ka Naya Alamaati Nizaam, Lucknow: Uttar Pradesh Urdu Academy, First Edition, 2010, pp. 48–49. Ahmad Mushtaq, Gard-e-Mahtaab, Lahore, p. 63. Ahmad Mushtaq, Kulliyat-e-Ahmad Mushtaq, p. 27. , p. 225. , p. 68. , p. 33. , p. 67. , p. 34. , p. 222. , p. 65. , p. 27.
Michel Foucault: A Critical Study of Life, Sexuality and Intellectual Formation
Michel Foucault is regarded as one of the most influential thinkers of the twentieth century who sought to reinterpret the interrelation of power, knowledge, and sexuality through new perspectives. This paper offers a critical analysis of the connection between Foucault’s personal life and his intellectual development. In particular, it examines his experiences of homosexuality, his exploration of new possibilities of pleasure within the American social milieu, and his reflections on unconventional sexual practices such as sadomasochism. The study further highlights that Foucault did not perceive sexuality merely as a biological reality or a form of social repression, but as a field of freedom, self-formation, and the strategic play of power. However, these experiences also led to crises in his personal life, manifesting in social criticism, public controversy, and ultimately illness and death. The purpose of this paper is to demonstrate that Foucault’s personal experiences not only shaped his philosophical trajectory but also provided a critical discourse on sexuality that continues to hold central significance in contemporary intellectual debates. References: Christian Panier and Pierre Watté, “L'Intellectuel et les pouvoirs,” La Revue nouvelle, Vol. 80, No. 10, October 1984, p. 339. Rux Martin, “Truth, Power, Self: An Interview with Michel Foucault, October 25, 1982,” in Technologies of the Self: A Seminar with Michel Foucault, ed. Luther H. Martin, Huck Gutman, and Patrick H. Hutton, London: Tavistock, 1988, p. 11. Michel Foucault, “The Minimalist Self,” interview by Stephen Riggins, in Politics, Philosophy, Culture: Selected Writings, 1977–1984, ed. Lawrence D. Kritzman, London and New York: Routledge, 1988, p. 16. David Macey, The Lives of Michel Foucault, New York: Verso, 2019, p. 33. Foucault, “The Minimalist Self,” p. 13. Didier Eribon, Michel Foucault (1926–1984), trans. Hildegard Feist, São Paulo: Companhia das Letras, 1990, p. 40. Eribon, Michel Foucault (1926–1984), p. 41. , p. 41. Dominique Fernandez, Le Rapt de Ganymède, Paris: Grasset, 1989, pp. 291–292. Fernandez, Le Rapt de Ganymède, p. 82. Eribon, Michel Foucault (1926–1984), p. 42. Fernandez, Le Rapt de Ganymède, p. 82. Michel Foucault, “Est-il donc important de penser?,” Libération, May 30, 1981, cited in Eribon, Michel Foucault (1926–1984), p. 43. Eribon, Michel Foucault (1926–1984), p. 69. David Macey, Michel Foucault – Critical Lives, London: Reaktion Books, 2004, p. 43. Eribon, Michel Foucault (1926–1984), pp. 89–90. Macey, The Lives of Michel Foucault, p. 60. Michel Foucault, “Interview avec Michel Foucault,” interview with C. G. Bjurström, 1968, in Dits et écrits, Vol. 4, Paris: Gallimard, 1994, p. 344. Macey, Michel Foucault – Critical Lives, pp. 103–104. , p. 120. , p. 110. , p. 134. Michel Foucault, “Foucault: Non aux compromis,” in Dits et écrits, Vol. 4, pp. 336–337. Macey, Michel Foucault – Critical Lives, pp. 144–145.
The Poetry of Ibrahim Zauq and its Intricate Meanings
The Poet Laureate of India, Ustād Ibrāhīm Zauq, in his poetry, has employed such a vast treasure of intricate and sophisticated words that it almost necessitates an exclusive lexicon for comprehension. His diction reflects remarkable erudition, grandeur of expression, and scholarly depth, revealing a poet deeply rooted in the classical tradition of linguistic mastery. However, this very richness sometimes gives rise to verbal strangeness, dissonance, and complexity of style, which may distance the reader from spontaneous emotional engagement. These stylistic choices, while enhancing the intellectual depth of his poetry, can also make it appear somewhat elaborate and obscure for delicate aesthetic sensibilities. Zauq himself was fully conscious of this tendency, once remarking that “when meaning became difficult, the verse seemed to have improved. References: Dattatriya Kaifi, Pandit, Kaifiya, Dilli: Anjuman Taraqqi Urdu, 1975, p. 179. Hasrat Mohani, Maulana, Maae’ib-e-Sukhan, Kanpur: Raees-ul-Matabi, 1932, p. 41. Niaz Fatehpuri, Mushkilat-e-Ghalib, Lucknow: Naseem Book Depot, 1961, p. 3. Sir Syed Ahmad Khan, Tazkira Ahl-e-Delhi, Pakistan: Anjuman Taraqqi Urdu, 1955, p. 167. Abul Aijaz Hafeez Siddiqi, Kashaf Tanqeedi Istilahaat. Muhammad Ibrahim Zauq, Kulliyat-e-Zauq (Murattib: Tanveer Ahmad Alvi), Lahore: Majlis Taraqqi Adab, 1966, p. 152. , p. 154. , p. 207. , p. 75. , p. 77. , p. 117. , p. 120. , p. 125. , p. 127. , p. 160. , p. 166. , p. 180. , p. 183. , p. 191. , p. 247. , p. 363. Abid Ali Abid, Syed, Asloob, Aligarh: Aligarh Book Depot, 1976, p. 78.
Geo-Cultural Elements in Dr. Wazir Agha’s Poem
After the establishment of Pakistan in the Indian subcontinent, various movements emerged, of which the Islamic Literary Movement was the most prominent. During the long rule of Muslims in the subcontinent, not only did civilization and civilization progress take place, but also an extraordinary growth was seen in the linguistic and literary fields. The script of the Urdu language was arranged in the Arabic style, and words from Arabic and Persian as well as other languages ​​were also included in it. With this combination, Urdu emerged as a language in which the deep influences of Islamic culture were evident. Since Urdu flourished during the Muslim era, it was generally considered to be the language reflecting Muslim culture. Regarding the land-based cultural movement, Dr. Wazir Agha taught writers to be connected to the land, where he also advised them to be connected to their own civilization and culture. He also advises them to stay connected to their own history. He does not seek Pakistani civilization and culture by cutting off from the civilizations of Mohenjo-daro, Harappa and the Indus Valley. In Dr. Wazir Agha's famous book "Urdu Poetry's Mood", first published in 1965, he called the land the foundation of literature and civilization. According to him, this land came into existence through the fusion of ancient Dravidian and Aryan civilizations. References: Abid Sial, Dr., Arzi Saqafati Tehreek: Dr. Wazir Agha aur Urdu Ghazal, Sargodha: Asaleeb, Issue No. 13, 2011, p. 71. Wazir Agha, Dr., Naye Tanazur, Allahabad: Urdu Writers Guild, 1979, p. 60. Jameel Jalibi, Dr., Pakistani Culture, Islamabad: National Book Foundation, 1985, p. 42. Wazir Agha, Dr., Ghaas Mein Titliyan, Lahore: Maktaba Jadeed, 1985, p. 17. Ibid, p. 89. Wazir Agha, Dr., Aadhi Sadi ke Baad, Lahore: Chehak Uthi Lafzon ki Chaghal (Kulliyat), p. 580. Ibid, p. 585. Wazir Agha, Dr., Ajab Ik Muskurahat, Sargodha: Maktaba Nardbaan, 1997, p. 30. Wazir Agha, Dr., Dekh Dhank Phel Gayi, Lahore: Maktaba Jadeed, p. 20. Wazir Agha, Dr., Din ka Zard Pahaar, Lahore: Chehak Uthi Lafzon ki Chaghal (Kulliyat), p. 366.
Shafiqur-ur-Rehman and his Contemporary Creators
Shafiqur Rehman is one of the renowned humorists in Urdu literature. He enjoyed vast leadership of many prose writers like Niaz Fateh Puri, Hijab Imtiaz Ali, Qurat-ul-Ain Haider, Pitras Bukhari and Ibne-Insha. It is a pity for versatile writer that critics neglect his creative genius at the cost of others. In this article, it will be tried to compare Shafiq-ur-Rehman with other prose writers of Urdu literature by putting him and the galaxy of his contemprorary humuorous writers and fiction creators. References: Muhammad Khalid Akhtar, Shafiqur Rehman, Karachi: Aaj, Issue No. 52, February 2005, p. 23. Anwar Ahmad, Dr., Urdu Afsana: Qissa Aik Sadi Ka, Islamabad: Muqtadra Qaumi Zaban, 2007, p. 307. Fleep, Hamaqatain, Lahore: Sang-e-Meel Publications, 2001, p. 4. Muhammad Khalid Akhtar, Shafiqur Rehman, Karachi: Aaj, Issue No. 52, February 2005, p. 20. Muhammad Ajmal Niazi, Mazeed Shafiqur Rehman, Lahore: Ma’asir International, p. 188. Muhammad Khalid Akhtar, Shafiqur Rehman, Karachi: Aaj, Issue No. 52, February 2005, pp. 20–21. Kaleed-e-Kamiyabi (Part II), Mazeed Hamaqatain, Lahore: Meri Library, 1970, p. 90. Taxila Se Pehle, Taxila Ke Baad, Mazeed Hamaqatain, Lahore: Meri Library, 1970, p. 226. Rehana Parveen, Dr., Shafiqur Rehman: Aik Mutalea, New Delhi: Vijay Publishers, 1997, p. 109. Rai, Hamaqatain, Lahore: Sang-e-Meel Publications, 2001, p. 4. Ibn Ismail, Urdu Tanz-o-Mazah: Ihtisab-o-Intikhab, Srinagar: Gulshan Publishers, 1988, p. 97. Hijab Imtiaz Ali, Debacha: Kiranain, Lahore: Sang-e-Meel Publications, 2001, pp. 8–9. Wazir Agha, Dr., Urdu Adab Mein Tanz-o-Mazah, Lahore: Maktaba Alia, 1999, p. 191. Rehana Parveen, Dr., Shafiqur Rehman: Aik Mutalea, New Delhi: Vijay Publishers, 1997, p. 61. Yusufuddin, Muhammad Shafiqur Rehman: Shakhsiyat o Fun, M.Phil Thesis, Central University Hyderabad (India), 1982–1983, p. 161.
The first Sahb-e-Diwan (Published) Urdu ghazal poet of Dera Ghazi Khan (Hazrat Khawaja Ghulam Faridؒ)
The earliest traces of Urdu poetry in the region of Dera Ghazi Khan can be found in the poetry of Nemat Ram Naimati, Hazrat Khawaja Suleman Taunsvi, Faqir Muhammad Arif, Hazrat Khawaja Khuda Bakhsh Koreja, Hazrat Khawaja Taj Muhammad Koreja, and Syed Ameer Haider Miran Shah. Among these mentioned poets, except for the Hindi, Saraiki, and Urdu sayings of Hazrat Khawaja Suleman Taunsvi, one verse of Hazrat Khawaja Khuda Bakhsh Koreja, and two verses of Hazrat Khawaja Taj Muhammad Koreja, no regular poetic work of any poet is available. Therefore, it cannot be said in which genres these poets tried their abilities in Urdu poetry, nor can they be called poets of any specific poetic form, nor can these poets be considered Sahib-e-Deewan poets due to the unavailability of their poetry. About these poets, it can only be said that they contributed their share in the early tradition of Urdu poetry in Dera Ghazi Khan, and thus the foundation of Urdu poetry in this region was laid. The formal beginning of Urdu poetry in Dera Ghazi Khan starts from Hazrat Khawaja Ghulam Farid (1845–1901). In this regard, the Sufi poet Hazrat Khawaja Ghulam Farid was not only the first Sahib-e-Deewan published poet of this region but also the first ghazal poet. His Urdu Deewan was published during his lifetime from Matba Ronq Ageen, Gulzar Muhammadi, Lahore, in 1884. Thus, according to the research of Dr. Rubina Tareen, Dr. Shakeel Pitafi, researcher Sadiq Tahir,Dr Anwaar Ahmad,Dr Mehr Abdul Haq ,researcher Yasmeen Qureshi & Wasifa Jabeen, the conclusion is also the same that Hazrat Khawaja Ghulam Farid is basically a poet of ghazal in Urdu poetry. His ghazal possesses a classical temperament. He skillfully presented the experiences and observations of his life in his ghazal poetry. His ghazal is a beautiful narration of the diverse subjects of reality and metaphor. His poetry is the poetry of the real experiences and observations of Rohi and Thal Damaan. In its natural romantic atmosphere, not only delicate village girls with chunri (veil) appear playing in the dust, but also they appear joyfully picking the cultural and local fruits of their deserts and Cholistan. His ghazal is a full expression of the diverse states of worldly love and the issues of mysticism. Similarly, in his poetry, there is also a rich representation of Eastern realities.In short, his ghazal poetry is connected with traditional color. Each color of it is drawn from the beauty and romance of the region and nature along with the self and the universe. References: Ehsan Changwani, Dr., Tareekh Rajanpur, Dera Ghazi Khan: Ota Publishers, 1 August 2019, p. 28. Ghulam Rasool Khan Malkani, Shafqat Kazmi: Shakhsiyat o Fun, Research Thesis for M.Phil Urdu, Islamabad: Allama Iqbal Open University, 1998, p. 90. Shakeel Patafi, Dr., Janubi Punjab Mein Urdu Shayari, Multan: Jhoke Printers, August 2008, pp. 258–259. Masood Hasan Shahab, Bahawalpur Mein Urdu, n.d., p. 66. , p. 67. Shakeel Patafi, Dr., Janubi Punjab Mein Urdu Shayari, Multan: Jhoke Printers, August 2008, pp. 249–250. Javed Ahsan Khan, Aabna-e-Dard, Karachi: Afaqi Publishers, 2013, p. 6. Shakeel Patafi, Dr., Janubi Punjab Mein Urdu Shayari, Multan: Jhoke Printers, August 2008, p. 253. Rubina Trreen, Dr., Multan Ki Adabi o Saqafati Zindagi Mein Sufiyana Karam Ka Hissa, n.d., p. 441. Yasmeen Qureshi, Khawaja Ghulam Fareed ki Urdu Shayari, M.A. Urdu Thesis, Bahauddin Zakariya University, Multan, 1985, p. 116. Ruknuddin, Maulana, Maqabilis al-Majalis, trans. Wahid Bakhsh Sial, Lahore: Bazm Ittihad al-Muslimeen, 1411 AH, p. 73. Rubina Trreen, Dr., Multan Ki Adabi o Saqafati Zindagi Mein Sufiya Karam Ka Hissa, Multan: Beacon Books, 2016, p. 295. Hafiz Mahmood Sherani, Punjab Mein Urdu, Lahore: Aina-e-Adab, 1972, p. 178. Anwar Ahmad, Dr., Khawaja Fareed Ke Teen Rang, Multan: Bazm-e-Saqafat, 1985, p. 14. Mehr Abdul Haq, Dr., Fard-e-Fareed, Multan: Saraiki Adabi Board, 1988, p. 85. Mansoor Ashar Siddiqi & Irshad Ahmad Amin (eds.), Sha’ri Majmua Khawaja Fareed (Urdu), Lahore: Shafaq Publications, 1979, p. 30. , p. 83.
The Concept Of Beloved in The Ghazal of Daag Dehlvi
In the history of Urdu poetry, Dahalavi Urdu is one of the leading poems of the Urdu classic era. Prior to the Dagh Dahlavi, the classical lyrics also show a strong tradition of beloved. As the stains came, the poem presented the beloved as a delicate vagina. Even Haley has strongly criticized this concept in poetry and poetry. In his poetry, Dagh Dahlavi presented a separate concept of beloved, which also shows similarity with classical poetry and also shows a clear difference. The stains gave Urdu lyrics a fierce and rhetorical accent. Before the stained Dahlavi, the lyrics were from the craving of the hajar or the reckless flight of imagination. Dagha's poetry revolves on one axis and that is love. Love feelings appear to be running in the poetry of the stains. Dagha Dahlavi's poetry is the poetry of connection. The stains were beautiful in the face. There is no significant importance in their life because they soon find another love. In the lyrics of Dahalavi, the masculine section has been used for the beloved, but the emerging figure in it is full of femininity. The poetry of the stains can be due to their family attributes, otherwise the woman who curses the curse. No honor seems to be a creature. Therefore, respect for it is not necessary. In their passion, feelings and thoughts are not the same. The serious expression of love appears to be a sarcastic and tampering. For this reason, the romantic angles of beauty and beauty in the curse of the stains are useful that are visible to Mir, Pain, Fire and Mighty. References: Kamil Qureshi, Daagh Dehlvi: Hayat aur Karnamay, Delhi: Urdu Academy Publishers, 2003, p. 25. Ibid, p. 25. Kamil Qureshi, Dr., Urdu Ghazal, Lahore: Progressive Books Publishers, 1989, p. 50. Narang, Gopi Chand, Dr., Urdu Ghazal aur Hindustani Zehn o Tehzeeb, New Delhi: National Council for Promotion of Urdu, 1985, p. 34. Daagh, Mirza Khan, Dehlvi, Gulzar-e-Daagh, Lucknow: Naseem Book Depot, 1958, p. 49. , p. 43. Daagh, Mirza Khan, Dehlvi, Gulzar-e-Daagh, p. 48. , p. 62. , p. 63. , p. 93. , p. 95. , p. 100. , p. 106. , p. 108. , p. 168. Daagh, Mirza Khan, Dehlvi, Aftab-e-Daagh, Lucknow: Dar Matba‘ Qasmi, 1906, p. 467. Aftab Ahmad Siddiqi, Dr., Gulha-e-Daagh, Dhaka: Maktaba Arifeen, 1956, p. 93. Daagh, Mirza Khan, Dehlvi, Mehtab-e-Daagh, Ed. Tamkeen Kazmi, Lahore: Naya Idara Publishers, 1961, p. 584. , p. 732. , p. 885. , p. 619. Daagh, Mirza Khan, Dehlvi, Yadgar-e-Daagh, Ed. Tamkeen Kazmi, Lahore: Naya Idara Publishers, 1960, p. 598. , p. 605. Daagh, Mirza Khan, Dehlvi, Yadgar-e-Daagh, Ed. Tamkeen Kazmi, p. 390. Shahid Mahli, Daagh Dehlvi, New Delhi: Aziz Printing Press, 2001, p. 171. Daagh, Mirza Khan, Dehlvi, Mehtab-e-Daagh, Ed. Tamkeen Kazmi, p. 120. Daagh, Mirza Khan, Dehlvi, Yadgar-e-Daagh, Ed. Tamkeen Kazmi, p. 172. , p. 195. , p. 210. , p. 280.