Analysis Research and Education Institute(R) , Pakistan.
A Technical and Stylistic Study of Dr. Rafi-ud-Din Hashmi's Research Prose
Dr. Rafi-ud-Din Hashmi holds a distinguished and authoritative position in the field of Urdu research and criticism. His scholarly prose represents a prestigious style in Urdu literary scholarship, characterized by intellectual depth, evidentiary rigor, stylistic grace, and artistic finesse. A defining feature of his writing is that it transcends mere transmission of information, enabling the reader to access layered meanings, conceptual dimensions, and literary subtleties of a subject. In his work, research moves beyond dry documentation to become a dynamic and meaningful pursuit through the synthesis of intellectual inquiry, textual insight, and critical consciousness. Stylistically, his prose exhibits clarity, coherence, logical progression, argumentative solidity, and dignified expression, which render even complex scholarly and intellectual discussions accessible, lucid, and effective. He employs quotations, historical evidence, textual clues, and referential material with such skill that his discourse gains both academic authenticity and aesthetic appeal. His sentences are structurally balanced, semantically multi-layered, and stylistically elegant. Even in extended constructions, cohesion remains intact, while his concise statements carry profound intellectual weight. Metaphor, simile, and allusion are not used as mere ornamentation but as tools for expanding meaning and strengthening argument. Thus, his writing exemplifies "literary research" — prose that is simultaneously rigorous scholarship and fine literature. His relationship with texts is not that of a detached scholar but of an empathetic literary connoisseur. He interprets works within their historical, cultural, linguistic, and intellectual contexts, elevating his editorial practice from mere textual correction to an act of "cultural retrieval." In sum, Dr. Hashmi's research prose embodies a mode of Urdu scholarship where the gravity of research, the acuity of criticism, and the elegance of literature converge. His style serves as an open academy for emerging researchers, demonstrating how to uphold scholarly integrity, stylistic dignity, and intellectual dialogue with the reader at once. References: Rafi-ud-Din Hashmi, 1985 Ka Iqbaliati Adab: Ek Jaiza, Lahore: Iqbal Academy Pakistan, 1986, p: 25 Ibid, p: 14 Ibid, p: 22 Ibid, p: 23 Gopi Chand Narang, Tarraqi Pasand Jadeediat wa Maba'd Jadeediat, New Delhi: Educational Publishing House, 2002, p: 89 Rafi-ud-Din Hashmi, Iqbal Ki Taveel Nazmein: Fikri Aur Fanni Mutala, Lahore: Sang-e-Meel Publications, 1985, p: 36 Ibid, p: 125 Wazir Agha, Tanqeed Aur Jadeed Urdu Tanqeed, New Delhi: Maktaba Jamia Limited, 1989, p: 144 Rafi-ud-Din Hashmi, Iqbal Ki Taveel Nazmein: Fikri Aur Fanni Mutala, p: 193 , p: 194 Qamar Rais, "Iqbal Ka Shaoor-o-Fan", Shoba-e-Urdu, Delhi University, New Delhi, 1979, p: 88 Rafi-ud-Din Hashmi, Iqbal Bahaisiyat Shair, Lahore: Majlis-e-Taraqqi-e-Adab, 1977, p: 48 Ibid, p: 13 Syed Abdullah, Dr., Masail-e-Iqbal, Lahore: Sang-e-Meel Publications, 1974, p: 112 Rafi-ud-Din Hashmi, Iqbal Bahaisiyat Shair, p: 48 , p: 49 Syed Abid Ali Abid, Shair-e-Iqbal, Lahore: Bazm-e-Iqbal, 1993, p: 27 Rafi-ud-Din Hashmi, Iqbal Bahaisiyat Shair, p: 168 Ibid, p: 206 Wazir Agha, Tanqeed Aur Jadeed Urdu Tanqeed, New Delhi: Maktaba Jamia Limited, 1989, p: 214 Rafi-ud-Din Hashmi, Iqbal Bahaisiyat Shair, p: 298 Ibid, p: 378 Hameed Ahmad Khan, Iqbal Ki Shakhsiyat Aur Shairi, Lahore: Maktaba-e-Ma'arif, 1980, p: 106 Rafi-ud-Din Hashmi, Iqbal Bahaisiyat Shair, Lahore: Majlis-e-Taraqqi-e-Adab, 1977, p: 396 Ibid, p: 496 Hameed Ahmad Khan, Iqbal Ki Shakhsiyat Aur Shairi, Lahore: Maktaba-e-Ma'arif, 1980, p: 106 Rafi-ud-Din Hashmi, Maqalat-e-Iqbal, Lahore: Aina-e-Adab, 1982, p: 21 , p: 22 Ibid, p: 29 Rafi-ud-Din Hashmi, Iqbal Bahaisiyat Shair, p: 95 Ibid, p: 157 Rafi-ud-Din Hashmi, Maqalat-e-Iqbal, p: 21 Rafi-ud-Din Hashmi, Suraj Ko Zara Dekh, Lahore: Bait-ul-Hikmat, 2007, p: 24 p: 52 Khalid Mahmood, Urdu Safarnamon Ka Tanqeedi Mutala, New Delhi: Maktaba Jamia Limited, 2011, p: 45 Rafi-ud-Din Hashmi, Suraj Ko Zara Dekh, p: 99 p: 116 Khalid Mahmood, Urdu Safarnamon Ka Tanqeedi Mutala, New Delhi: Maktaba Jamia Limited, 2011, p: 45
Social and Literary Debates on Homosexuality: A Study of the Contemporary Urdu Novel “Us Ne Kaha Tha”
This article explores the concept of homosexuality from historical, social, and literary perspectives. It begins by defining homosexuality and tracing the emergence and development of homosexual movements in different parts of the world. The study briefly examines the major arguments advanced by both supporters and opponents of homosexuality, highlighting the cultural, religious, legal, and human rights dimensions of the debate.The article further discusses the representation of homosexuality in literary traditions, with particular attention to modern fiction. It investigates how literary texts have reflected changing social attitudes toward sexuality and gender identities. In the final section, selected passages from the contemporary Urdu novel Us Ne Kaha Tha are analyzed to examine the depiction of homosexual relationships, identity formation, and the socio-cultural implications of such representations. Through textual analysis, the study demonstrates that homosexuality in contemporary Urdu fiction functions not merely as a personal or sexual phenomenon but also as a significant social and cultural discourse. The article aims to contribute to the understanding of sexuality studies and contemporary Urdu literary criticism by situating literary representations within broader historical and ideological contexts. References: Khalid Sohail, Har Daur Mein Masloob, Calcutta: G.R.T. Printers, 1995, p. 20. Ibid, p. 48. Khalid Sohail, Har Daur Mein Masloob, Calcutta: G.R.T. Printers, 1995, p. 46. Ibid, pp. 52-53. Annamarie Jagose, Queer Theory: An Introduction, New York: New York University Press, 1996, p. 23. Salahuddin Darwesh, "Jinsi Inhirafat", in Asbaat, ed. Ashar Najmi, 2019, p. 272. Ismat Chughtai, Teerhi Lakeer, Delhi Printing Press, Rampur, 1967, p. 92. Ashar Najmi, Us Ne Kaha Tha, Asbaat Publications, Maharashtra, India, 2021, p. 94. Ibid, p. 14. Ashar Najmi, Us Ne Kaha Tha, Lahore: Aks Publications, 2021, p. 96. Muhammad Shafi Jaipuri, Mufti, Ham Jinsi Parasti Ek Laanat, Islah-e-Maashrah, Jaipur, 2016, p. 5.
Social Symbolism and the Crisis of Modern Man in the Selected Short Stories of Mazhar-ul-Islam: A Critical Study in the Pakistani Social Context (1960–1980)
This research paper explores social symbolism and the crisis of the modern man in the selected short stories of Mazharul Islam within the socio-historical context of Pakistan from 1960 to 1980. This period in Pakistani history was marked by rapid social change, urbanization, and political instability, which significantly influenced Urdu fiction and modernist writing. The study analyzes how social symbols in the selected stories represent themes such as alienation, identity crisis, fragmentation of relationships, and psychological distress of modern man. Instead of direct narration, the writer uses symbolic and metaphorical techniques to express complex social realities. Using a qualitative textual analysis approach, the research examines the selected stories in relation to their historical and social background. The study concludes that Mazhar-ul-Islam’s fiction reflects the inner and outer crises of modern man, where social symbolism becomes a powerful tool to portray societal instability and human alienation in a changing world. References: Majeed Muzmar, Dr., Urdu Ka Alamaati Afsana, Delhi: New Litho Arts Press Delhi, 1990, p. 24. Farida Usman, Dr., "Mazhar-ul-Islam Ke Afsanon Mein Fard Ki Gumshudgi", Research Article, Al-Aasaar Journal, p. 46. Muhammad Ghalib Nishtar, Mazhar-ul-Islam Ka Fiction, Delhi: Brown Publications New Delhi, 1990, p. 109. Fateh Malik, Professor, "Mazhar-ul-Islam Ki Afsana Nigari", in Ghoron Ke Sheher Mein Akela Aadmi, Lahore: Sang-e-Meel Publications, 2006, p. 273. Mazhar-ul-Islam, Ghoron Ke Sheher Mein Akela Aadmi, Lahore: Sang-e-Meel Publications, 2006, p. 43. Safia Ibad, Dr., Kahani Mazhar-ul-Islam Hai, Lahore: Sang-e-Meel Publications, 2009, p. 141. Mazhar-ul-Islam, Ghoron Ke Sheher Mein Akela Aadmi, Lahore: Sang-e-Meel Publications, 2006, p. 70. Ibid, "Inna Lillahi Wa Inna Ilayhi Raji'oon", p. 71. Ibid, "Dhoop Ki Mundeer", p. 25. Safia Ibad, Dr., Kahani Mazhar-ul-Islam Hai, Lahore: Sang-e-Meel Publications, 2009, p. 58. Mazhar-ul-Islam, Ghoron Ke Sheher Mein Akela Aadmi, Lahore: Sang-e-Meel Publications, 2006, p. 112. Ibid, "Ghoron Ke Sheher Mein Akela Aadmi", p. 138. Ibid, "Chori Chori", p. 156. Ibid, "Qissa Mukhtasar", p. 22.
Feminine Consciousness and Existential Resistance in Fakhra Noreen's Poetic Texts
This study explores the relationship between feminist consciousness and existential resistance in literature. Feminist consciousness reflects women’s awareness of their identity, social position, and individual existence, while existential resistance refers to the struggle through which women challenge social, cultural, and ideological oppression in order to affirm their selfhood. The paper argues that women are not merely passive subjects of tradition but conscious and autonomous beings who continuously strive for recognition and freedom. Through literary representation, female characters express inner conflict, alienation, identity crisis, and the desire for self-determination, which together shape a distinct mode of resistance. The study highlights that feminist consciousness is not limited to the demand for rights; rather, it is a deeper intellectual and existential quest for self-awareness, dignity, and autonomy. In this perspective, existential resistance emerges as a powerful expression of women’s struggle to establish an independent identity against structures of domination. References: Fakhra Noreen, Dr., Surmai Nazmain , Collage Publications, Lahore, 2025, p. 29 Ibid, p. 98-99 Interview of Raqma with Dr. Zulfiqar Ali Sajid, (via Telegram), March 9, 2026, 11 am Fakhra Noreen, Dr., Surmai Nazmain, Collage, p. 109-110
The Reflection of Feminist Consciousness in the Dramas of Female Playwrights of Pakistan Television
In modern times, the world is dominated by of many literary and non-literary movements. The world has become a global village Artificial intelligence and social media effecting and dominating human thought directly. Everyone thinks what he sees. Talking about women’s consciousness, it has now become a famous movement. The rise of this resistance movement can be clearly seen in the media and social media. Every sensible and sensitive person accept in positive implication. Especially it is effecting the women and every society. In the modern era its effects can be seen in all spheres of life, the disturbing situation that man is facing socially can also be seen in literature. Drama writing is an art and it effects the society directly. PTV has produced dramas based on feminine, consciousness, addressing women’s issues and raising awareness among people. The female drama writer of PTV have carved out a distinct identity for themselves in the word of television. Their writing is still etched in people’s hearts and their dramas have reached the pinnacle of popularity. The article present references to the female characters in the plays. The article discusses how female drama writers have played a role in empowering women through the feminine roles of their plays. References: Amna Tehseen, Dr., Samaj aur Sinfi Tasawwurat (Adab ke Aayine Mein), Delhi: Educational Publishing, 2019, p: 115 ,Qurat-ul-Ain, Dr., Khawateen ki Aap-Beetiyoun ka Tahqeeqi o Tanqeedi Jaiza, Aligarh University, Aligarh, 2014, p: 24 Rafi-ud-Din Hashmi, Asnaf-e-Adab, Lahore: Sang-e-Meel Publications, 2018, p: 137 Ishrat Rahmani, Urdu Drama ka Irtiqa, Lahore: Sheikh Ali and Sons, 1968, p: 9 Anjum Usmani, Television Nashriat (Tareekh, Tehreer, Takneek), Maktaba Jamia Limited, Jamia Nagar, New Delhi, Pehli Baar December 1994, p: 55 Ahmad Paracha, Pakistani Adab aur Ahl-e-Qalam Khawateen, Islamabad: National Book Foundation, 2000, p: 315 Nuzhat Abbasi, Dr., Urdu Adab ki Drama Nigaar Khawateen, Mishmoola; Imtizaj, 5, p: 137 Tayyaba Bukhari, Haseena Moin Khuda Hafiz, Roznama Dunya, 27 March 2021 Ahmad Paracha, Pakistani Adab aur Ahl-e-Qalam Khawateen, p: 316 Ibid, p: 317
Comparative Analysis of Obitvary Writing of Professor Muhammad Aslam and Dr۔ Muhammad Munir Ahmed Slatch
This study presents a comparative analysis of obituary writing by two prominent Pakistani writers, Professor Muhammad Aslam and Dr. Muhammad Munir Ahmad Slatch. The primary objective of the study is to examine their contributions in terms of style of expression, realism, research and critical approach, narrative technique, research standards, and international literary standards. The research reveals that Professor Muhammad Aslam played a foundational role in strengthening the genre of obituary writing in Pakistan after independence. Through his simple, balanced, and dignified style, he provided this genre with scholarly value and literary respectability. On the other hand, Dr. Muhammad Munir Ahmad Slatch introduced new dimensions to obituary writing through modern research principles, critical insight, and intellectual depth. His writings are marked by authenticity, analytical approach, and realism. The study concludes that both writers made remarkable contributions to the promotion and development of obituary writing and helped establish it as a significant literary and research-oriented genre in Pakistan. Their works also serve as valuable scholarly resources for future researchers and writers. References: 1.Khalid Mustafa, Wafiyat-e-Pakistani Ahl-e-Qalam Ulama, Lahore: Jabbar Jamil Press, 2018, p: 42 2.Muhammad Taqi Usmani, Mufti, Naqoosh-e-Raftagan, Karachi: Zam Zam Printing Press, 2007, p: 220 3..Muhammad Aslam, Professor, Khuftagan-e-Karachi, Lahore: Idara-Tahqeeqat-e-Pakistan, Punjab University, 1991, p: 24 4.Muhammad Muneer Ahmad Slaich, Doctor, Wafiyat-e-Mashahir-e-Karachi, Karachi: Qirtas Publications, 2016, p: 7 5.Muhammad Muneer Ahmad Slaich, Doctor, Wafiyat-e-Mashahir-e-Lahore, Lahore: Qalam Foundation International, 2018, p: 10 6.Muhammad Riaz Shahid, Shahar-e-Khamoshan Ke Makeen, Tareef Printers, June 2004, p: 20
Historicity in Mustansar Hussain Tarar's Travelogue "Niklay Teri Talash Mein"
This research paper presents an analytical study of Mustansar Hussain Tarar's renowned travelogue "Niklay Teri Talash Mein" (1971), which marks a significant turning point in Urdu travel literature. The study examines Tarar's unique literary style, his distinctive approach to landscape portrayal, his method of presenting historical facts through the lens of historicity, and his personal philosophy of travel, vagrancy, and love (ishq). The research demonstrates that this travelogue transcends the conventional boundaries of travel writing, functioning instead as an autobiographical narrative where the author presents his philosophy of life, death, and love while simultaneously bringing history to life as a breathing, moving reality rather than a collection of lifeless facts confined to library books. References: Maulvi Noor-ul-Hasan Nair, Noor-ul-Lughat. Islamabad: National Book Foundation, 1999, p. 216. Wikipedia. https://en.m.wikipedia.org/wiki/ (Accessed: 5 January 2024, Tuesday, 1:36 PM). Gopi Chand Narang, Jadidiyat ke Baad. Lahore: Sang-e-Meel Publications, 2006, p. 120. Nasir Abbas Nayyar, Jadid aur Ma Baad Jadid Tanqeed. Lahore: Anjuman Taraqqi-e-Urdu, 2002, p. 250. Mustansar Hussain Tarar, Niklay Teri Talash Mein. Lahore: Sang-e-Meel Publications, 1971, p. 19. Ibid p. 45. Ibid p. 31. Ibid, p. 32. Ibid, p. 42. Ibid, p. 58. Ibid, p. 65. Ibid, p. 78.
The Expression of Feminine Emotions in Urdu Elegiac Songs
Urdu songs occupy a significant place in Urdu literature because they provide a powerful expression of human emotions and experiences. Among them, elegiac songs particularly portray feelings of sorrow, separation, loneliness, disappointment, and emotional suffering. The present study, entitled “Feminine Emotions in Urdu Elegiac Songs,” aims to examine the representation of women's emotions and inner experiences in Urdu elegiac poetry. In these songs, women are not merely depicted as traditional or romantic figures; rather, they emerge as sensitive and conscious individuals who experience love, longing, sacrifice, deprivation, and social oppression. The study explores how poets employ language, symbolism, imagery, and musicality to portray feminine emotions with depth and intensity. Urdu elegiac songs present a vivid picture of women's emotional and psychological states and reflect their struggles within social and cultural frameworks. The themes of separation, unfulfilled desires, emotional pain, and memories of love are frequently associated with the feminine experience and contribute to the emotional richness of these songs Using a descriptive and analytical approach, this research argues that the portrayal of feminine emotions in Urdu elegiac songs goes beyond personal grief and becomes a representation of broader social and cultural realities. The study concludes that these songs serve as an important literary source for understanding women's emotional experiences and their representation in Urdu poetry. Consequently, Urdu elegiac songs occupy a significant position in expressing feminine sensibility and preserving the emotional and cultural dimensions of women's lives. References: Saleem Shahzad, Lisani o Adabi Istilahat Ki Wazahati Lughat, Lahore: Zameen Printers, 2021, p: 647 Nadia Utam, Urdu Shayari Mein Aurat Ka Tasawwur, Lucknow: Nizami Press, 1991, p: 7 Meera Ji, Geet Hi Geet, Delhi: Jamal Barqi Press, p: 9 Nafees Iqbal, Pakistan Mein Urdu Geet Nigari, Lahore: Sang-e-Meel Publications, 1986, p: 7
Existential Elements in Munir Niazi’s Poems
The poem of Munir Niazi a distinguished poet of modern Urdu Nazm are reflective of diverse trends. Despite not being part of and specific literary movement, existential influences such as alienation , despair and dread are deeply embedded in his poems. Amidst symbols like the Jungle, serpents , snake charmers , wolves , hungry lions , deserted houses , apparitions and fierce winds , man is like a solitary flower who is intensely terrified from within. The themes of monotony and weariness in Munir’s work are also reflections of these existential influences. Reference: Sartre, Jean-Paul: Wajoodiyat Aur Insaan Dosti (Mutarjama) Qazi Javed, Lahore: Rohtas Book Series, 1991, p. 17 Shaheen Mufti, Dr., Jadeed Urdu Nazm Mein Wajoodiyat, Lahore: Sang-e-Meel Publications, 2001, p. 41 Munir Niazi, Kulliyat-e-Munir Niazi, Lahore: Mavra Publishers, 1988, p. 41 Nayyar Samdani, Dr.: Itibaraat, Lahore: Victory Book Bank, 1995, p. 104 Munir Niazi, Kulliyat-e-Munir Niazi, p. 544 Ibid, p. 607 Ibid, p. 60 Sumaira Ejaz, Dr., Munir Niazi — Shakhs Aur Shair, Faisalabad: Misaal Publishers, 2014, p. 9 Munir Niazi, Kulliyat-e-Munir Niazi, p. 25 Munir Niazi, Aik Aur Darya Ka Samna, Islamabad: Dost Publications, 2008, p. 715 Munir Niazi, Kuch Baatein Un-kahi Rehne Do, Mashmoola: Shehr Numa, Sadaf Bukhari (Murattiba), Islamabad: Dost Publications, 2011, pp. 13-14 Munir Niazi, Kulliyat-e-Munir Niazi, p. 607 Sumaira Ejaz, Dr., Munir Niazi — Shakhs Aur Shair, p. 210 Munir Niazi, Aik Aur Darya Ka Samna, p. 56 Amjad Tufail, Munir Niazi: Shakhsiyat Aur Fan, Islamabad: Academy Adabiyaat Pakistan, 2006, p. 27
The Contemporary Urdu Novel “Natamam”: Manifestations of Social and Cultural Transformations A Research Study
The contemporary Urdu novel “Natamam” by Muhammad Asim Butt presents a profound portrayal of the social and cultural transformations that characterize modern urban society. The novel explores the gradual transition from traditional social structures to modern modes of living and highlights the psychological, emotional, and existential consequences of this shift. Through its complex characters and multilayered narrative, Natamam depicts the weakening of familial and social bonds, the rise of individualism, and the erosion of collective identity in contemporary society.This study examines the manifestations of social and cultural transformations in the novel with particular focus on urban alienation, loneliness, identity crisis, and the changing moral and social values of the middle class. The research argues that the novel not only reflects the fragmented realities of modern life but also reveals the inner conflicts of educated urban individuals who struggle to find meaning, belonging, and stability in a rapidly changing social environment. By analyzing these dimensions, the study demonstrates how Natamam serves as a significant literary representation of the tensions between tradition and modernity in contemporary Pakistani society. References: Muhammad Asim Butt, Natamam, Lahore: Sang-e-Meel Publications, 2014, p. 59. Ibid, p. 61. Ibid, p. 75. Arshad Mahmood, Saqafati Ghutan aur Pakistani Muashra, Karachi: Ilmi Graphics, 2009, p. 16. Yusuf Hasan Hakim, Jinsiyat ki Pehli Kitab, Delhi: Aijaz Publishing House, n.d., p. 14. Muhammad Asim Butt, Natamam, Lahore: Sang-e-Meel Publications, 2014, p. 15. Ibid, p. 39–40. Ibid, p. 89. Ibid, p. 40–41. Ibid, p. 94. Ibid,p. 128. Muhammad Asim Butt, Natamam, Lahore: Sang-e-Meel Publications, 2014, p. 151
An Analytical Study of the Intellectual Themes Presented in the Preface of The Reconstruction of Religious Thought in Islam
Allama Muhammad Iqbal is widely regarded as one of the most influential intellectuals of South Asia who attempted to reinterpret and reconstruct Islamic thought in response to the intellectual, philosophical and cultural challenges of the modern world. His seminal work, The Reconstruction of Religious Thought in Islam, represents a landmark in modern Islamic philosophy, where he seeks to harmonize religious understanding with contemporary scientific and philosophical developments. Among the various sections of this work, the preface holds particular significance as it provides a condensed overview of Iqbal’s core intellectual concerns and sets the direction for the entire series of lectures. This research paper offers an analytical study of the philosophical ideas presented in the preface of The Reconstruction of Religious Thought in Islam. It explores how Iqbal emphasizes the dynamic, evolving and creative nature of Islamic thought, arguing that Islam should not be understood as a rigid or static system but as a living tradition capable of continuous reinterpretation through Ijtihad. The study further examines Iqbal’s rejection of the perceived dichotomy between religion and rational thought, highlighting his view that both are complementary means of understanding the same ultimate reality. Another key focus of this paper is Iqbal’s critique of the modern intellectual crisis shaped by Western philosophy and scientific materialism. He argues that while modern science has significantly expanded human knowledge, it has also contributed to a fragmented worldview that needs to be reconciled with spiritual and ethical dimensions. In this context, Iqbal proposes that Islamic thought can respond to modern challenges by drawing upon its internal intellectual resources, particularly Qur’anic insight, reflective reasoning and creative interpretation. The study also highlights Iqbal’s vision of integrating traditional Islamic philosophical heritage with modern intellectual advancements. It concludes that the preface is not merely an introductory section but a concentrated expression of Iqbal’s broader philosophical project aimed at reconstructing religious thought in a way that ensures its relevance in the contemporary era. References : Shu'bah Iqbaliyat (Murattib), Tasheel-e-Khutbat-e-Iqbal Islamabad: Allama Iqbal Open University, 1997, p. 6. Rafi-ud-Din Hashmi, Dr., Tasanif-e-Iqbal ka Tahqiqi wa Tauzihi Mutala'a,Lahore: Iqbal Academy Pakistan, 2018, p. 320. Haroon-ur-Rasheed Tabassum, Dr., Qandeel-e-Iqbal ,Lahore: Maktaba Ta'meer-e-Insaniyat, 21 April 2014, p. 269. Muhammad Sharif Baqa, Khutbat-e-Iqbal: Aik Jaiza ,Lahore: Iqbal Academy Pakistan, 1991, p. 9. Shu'bah Iqbaliyat (Murattib), Tasheel-e-Khutbat-e-Iqbal, p. 14. Muhammad Sharif Baqa (Tarjuma wa Tashreeh), Mauzu'at-e-Khutbat-e-Iqbal, Lahore: Iqbal Academy Pakistan, 2006, p. 206–207. Shu'bah Iqbaliyat (Murattib), Tasheel-e-Khutbat-e-Iqbal, p. 14. Ibid, p. 14. Syed Nazir Niazi (Mutarjim), Tashkeel-e-Jadeed Ilahiyat-e-Islamia, Lahore: Bazm-e-Iqbal, 2 Club Road, June 2012, p. 35. Professor Sharif Kunjahi, Mazhabi Afkar ki Ta'meer-e-Nau, Lahore: Bazm-e-Iqbal, 2 Club Road, November 2015, p. 9. Shu'bah Iqbaliyat (Murattib), Tasheel-e-Khutbat-e-Iqbal, p. 6. Shahzad Ahmad (Mutarjim), Islami Fikr ki Nai Tashkeel, Lahore: Maktaba Khalil, January 2005, p. 15. Shahzad Ahmad (Mutarjim), Islami Fikr ki Nai Tashkeel, p. 15. Shu'bah Iqbaliyat (Murattib), Tasheel-e-Khutbat-e-Iqbal, p. 6. Dr. Abdul Hakim Khalifa, Talkhees-e-Khutbat-e-Iqbal, Lahore: Bazm-e-Iqbal, 2 Club Road, June 1988, p. 6. Dr. Waheed Ishrat (Mutarjim), Tajdeed-e-Fikriyat-e-Islam,Lahore: Iqbal Academy Pakistan, First Edition, 2002, p. 11. Dr. Tahir Hameed Tanoli, Tasawwuf aur Iqbaliyat, Lahore: Progressive Books, November 2017, p. 214. Shu'bah Iqbaliyat (Murattib), Tasheel-e-Khutbat-e-Iqbal, p. 7. Altaf Ahmad Azmi, Khutbat-e-Iqbal: Aik Mutala'a, Lahore: Ganj Shakar Printers, 2005, p. 16. Saeed Ahmad Akbar Abadi, Khutbat-e-Iqbal par Aik Nazar, Srinagar: Iqbal Institute, University of Kashmir, Srinagar, 1983, p. 11.
The Earliest Aspects of Persian poetry & Literature in India: Research and Analysis
The development of modern languages & literature in India is due to Persian poetry and literature.Persian efficacy in India begin with the arrival of muslim conquerors but Muslim Sufism played amajor role in the development and revival of the Persian language& infuses.In term of literature, 1st Indian poet of Persian was Nikati, who lived during the Ghazni period. While impoetant Persian poets like Abul faraj Rufi and Masood Saad Salman also continued to cultivate poetry and literature under the patronage of Muslim rulers, so their influence remain confined and couldn’t express more towards society and for a bigger circle of literary change, while on the other edge there were Muslim Sufis their addressee was the masses.They adopted the simplicity of Persian poetry for their message and also continued to promote and guide in local languages. Since their aim was to reform morality and religion, and the majorasset of this reform was in Persian and Arabic, the color of local languages also started changing due to the influence of these languages.Thus, if we look at the impact and change, Sufis are seen at the forefront in the movement and development of Persian literature.This article covers these aspects of Persian influence. References: Awfī, Lubāb al-Albāb, jild 2, murattib Browne, London, 1930, pp. 57–58. Ibid, p. 28. Ibid, p. 241. Mas‘ūd Sa‘d Salmān, Dīwān-i Mas‘ūd Sa‘d Salmān, Tehran, 1879, p. 254. (a) Khalīq Aḥmad Niẓāmī, Salāṭīn-i Dihlī ke Mazhabī Rujḥānāt, Nadwat al-Muṣannifīn, Delhi, 1953, p. 217. (b) Khushwant Singh, Dihlī, trans. Muḥammad Aḥsan Baṭṭ, Lahore: Nigārishāt, 2019, pp. 90, 115, 117. Amīr Khurd, Siyar al-Awliyā, murattib Charanjī Lāl, Muḥibb-i Hind, Delhi, 1958, p. 392. Maulānā Abū al-Ḥasan ‘Alī, Da‘wat-o-‘Azīmat, Nadwat al-Muṣannifīn, p. 58. Ibid, p. 181. Ibid, p. 191. Ḥasan Sijzī Dehlavī, Mukh al-Ma‘ānī, Maulana Azad Library, Aligarh, MS 5/115, p. 12. Pīr Ḥisām al-Dīn Rāshidī, Maqālāt al-Shu‘arā Tattawī, Sindh Adabī Board, Karachi, 1957, p. 432. Ḥamīd Qalandar, Khayr al-Majālis (Qalamī Nuskhah), Maulana Azad Library, Aligarh, MS 6/571, p. 201. Amīr Khurd, Siyar al-Awliyā, p. 226. Ibid, p. 536. Ḍiyā’ al-Dīn Nakhshabī, Sharḥ Du‘ā-i Suryānī, Maṭba‘ Nūr Muḥammad, Kanpur, p. 4. Ḍiyā’ al-Dīn Nakhshabī, Nakhshab Nāmah (Qalamī Nuskhah), Maulana Azad Library, Aligarh, MS 17/F.B., p. 20. Ibid, p. 45. Ḍiyā’ al-Dīn Nakhshabī, Silk al-Sulūk (Qalamī Nuskhah), Maulana Azad Library, Aligarh, MS 79, p. 100. Muḥammad Būlāq, Rawżah-i Aqṭāb, Kutub Khānah Naẓīriyyah, Delhi, p. 88. Mas‘ūd Beg Chishtī, Mir’āt al-‘Ārifīn (Qalamī Nuskhah), Maulana Azad Library, Aligarh, MS 48, p. 229. Ibid, p. 245. ‘Abd al-Ḥaqq Muḥaddith Dehlavī, Akhbār al-Akhyār, Maṭba‘ Hāshimī, Meerut, 1278 AH, p. 121. Professor Mu‘īn al-Dīn, Jawāmi‘ al-Kalām, Karachi: Urdū Nafīs Academy, 1980, pp. 475–476.
A Critical & Analytical Study of Younas Javed’s autobiography “Sirf Aik Aansoo”
This research article studies Sirf Aik Aansoo, the autobiography of Younas Javed, as an important reflection of personal pain and social problems in Pakistani society. The autobiography is not only the story of the writer’s life but also a picture of the difficulties faced by common people after Partition. Through his memories, Younas Javed describes childhood struggles, harsh experiences in madrassas, educational hardships, office corruption, literary politics, and social injustice. The study explains how the title Sirf Aik Aansoo (“Only a Tear”) represents silent suffering, helplessness, and emotional pain. The article also discusses the writer’s simple but powerful style, realistic narration, and honest expression of truth. Different events in the autobiography reveal the cruelty of institutions, unfair treatment in society, and the problems faced by talented individuals in educational and literary circles. Using a critical approach, this research highlights the social, psychological, and literary aspects of the autobiography. It shows how Younas Javed connects his personal experiences with larger social realities. “Only one tear” stands as an authentic document depicting parallel circumstances and events of Younas Javed and Majlis –e Taraqi Adab Lahore. The autobiography presents the moral decline, corruption, and changing values of society in a very effective way. The research concludes that Sirf Aik Aansoo is an important work in modern Urdu autobiographical literature because it combines personal experiences with social criticism and presents the truth of society in a touching and realistic manner. References: Yunus Javaid, Sirf Ek Aansu, Islamabad: Dost Publications, 2021, p7. Yunus Javaid, Sirf Ek Aansu, p. 8 Ibid, p. 12 Ibid, p. 14 Ibid, p. 16 Ibid, p. 17 Maqala Nigar ka Yunus Javaid se interview, bamaqam: 903, Z-Block, Phase 3, DHA, Lahore, batareekh: 30 December 2025 Yunus Javaid, Sirf Ek Aansu, Islamabad: Dost Publications, 2021, p.26 Ibid, p. 28 Ibid, p. 32 Ibid, p. 28 Ibid, p. 39 Ibid, p. 40 Ibid, p. 45 Ibid, p. 48 Aamir Sohail, Syed, "Yunus Javaid se Rasmi aur Ghair Rasmi Guftagu," mishmula: Angarey, Multan: Aatika Printing Press, August 2005, p. 18 Yunus Javaid, Sirf Ek Aansu, p. 52 Ibid, pp. 63, 64 Ibid, p. 73 Ibid, p. 77 Ibid, p. 78 Ibid, p. 89 Ibid, p. 90 Aamir Sohail, Syed, "Yunus Javaid se Rasmi aur Ghair Rasmi Guftagu," mishmula: Angarey, p. 20 Yunus Javaid, Sirf Ek Aansu, p. 124 Ibid, p. 139 Ibid, p. 140
Allama Muhammad Iqbal was a great lover of knowledge and education. In his poetry, he openly expressed his philosophy of education. Since Iqbal went to Europe for higher studies, he observed that Europe had become deeply immersed in moral and spiritual decline. He believed that the modern Western system of education had also pushed the world toward misguidance. Therefore, he openly criticized this system.He observed that co-education in educational institutions had led to the spread of immorality and waywardness. However, he was not entirely satisfied with religious institutions either. He believed that religious schools should also incorporate modern scientific knowledge and educational activities.Iqbal held the so-called Sufis and clerics of his time responsible for failing to provide proper religious education, as they were teaching superstitious and unproductive practices instead of true Islamic teachings. He strongly urged the Muslim Ummah to follow and practice the teachings of Islam in their lives. References: Muhammad Iqbal, Tajdeed-e-Fikriyat-e-Islam, Lahore: Iqbal Academy Pakistan, 2002, P. 160 Muhammad Iqbal, Kulliyat-e-Iqbal Urdu, Lahore: Iqbal Academy Pakistan, 2002, P. 315 , P. 599 , P. 381 Muhammad Ahmad Khan, Iqbal Aur Masla-e-Taleem, Iqbal Academy Pakistan, Lahore, 1978, P. 70 Jagan Nath Azad, Fikr-e-Iqbal Ke Baaz Aham Pehlu, Shaheen Book Stall and Publishers, Srinagar, 1982, P. 169 Kulliyat-e-Iqbal, P. 596 Muhammad Iqbal, Allama, Tajdeed-e-Fikriyat-e-Islam, P. 159 Kulliyat-e-Iqbal, P. 238 Saleem Akhtar, Doctor, Iqbal Shanasi Aur Funoon, Lahore: Bazm-e-Iqbal, 1988, P. 130
Cultural Study of Mustansar Hussain Tarar's Novelette "Roop Behroop"
Mustainar Hussain Tarar’s novelette “Roop Behroop” (2020) presents a poignant cultural analysis of the rise and fall of the syncretic civilization of the Indian subcontinent. Through a child’s innocent perspective, Tarar beautifully depicts the shared Hindu-Muslim culture of pre-Partition era by portraying traditional havelis, ornate balconies, domestic shrines, Hindu deities, religious rituals, folk healing, kite-flying, horse-drawn carriages, and indigenous food. The narrative highlights religion as the central unifying force of this composite culture. In contrast, the latter part of the novelette exposes the cultural devastation in Pakistan caused by religious extremism and intolerance showing the systematic destruction of centuries-old heritage, decline of traditional arts, and denial of basic human dignity even in death. Ultimately “Roop Behroop” serves as a moving elegy for the lost syncretic culture of the subcontinent, illustrating how religion, once a source of cultural unity, has become a major tool of its destruction. References: Sibt-e-Hassan, Pakistan Mein Tehzeeb Ka Irtiqa, Karachi: Maktaba-e-Danial, 1989, P. 13 Malik Hassan Akhtar, Doctor, Tehzeeb-o-Tehqeeq, Lahore: Universal Book Depot, Lahore, 1985, P. 31 Muhammad Mubashir Raza Naqvi, Doctor, Mustansar Hussain Tarar Ke Novelon Mein Daryaon Ki Tehzeeb-o-Maashrat, Mashmoola, Matn, Shoaba-e-Urdu, Islamia University Bahawalpur, Jild No. 3, Shumara No. 2 (July ta December), 2022, P. 152 Ubaid-ur-Rehman, Hafiz, Mustansar Hussain Tarar Ke Novel "Roop Bahroop" Aur "Khali Shehar, Koocha-e-Shehar" Ka Mauzooati Mutala, Mashmoola, Al-Aasaar (Seh-Mahi), Jild No. 2, Shumara No. 2, 2025, P. 34 Mustansar Hussain Tarar, Roop Bahroop, Lahore: Sang-e-Meel Publications, 2020, P. 57 Ibid, P. 66 Ibid, P. 58 Ibid, P. 59 Ibid, P. 75 Ibid, P. 61 Ibid, P. 81 https://www.dawn.com/news/1816948 Mustansar Hussain Tarar, Roop Bahroop, Lahore: Sang-e-Meel Publications, 2020, P. 58 Ibid, P. 60-61 Ibid, P. 110 Ibid, P. 142 Ibid, P. 56 Ibid, P. 73 Ibid, P. 76 Ibid, P. 117 Ibid, P. 127 Ubaid-ur-Rehman, Hafiz, Mustansar Hussain Tarar Ke Novel "Roop Bahroop" Aur "Khali Shehar, Koocha-e-Shehar" Ka Mauzooati Mutala, Mashmoola, Al-Aasaar (Seh-Mahi), Jild No. 2, Shumara No. 2, 2025, P. 34 Mustansar Hussain Tarar, Roop Bahroop, Lahore: Sang-e-Meel Publications, 2020, P. 100 Ibid, P. 169-170 Ibid, P. 163
The Retrieval of Cultural Elements in Ghafer Shahzad's Short Stories
Ghafer Shahzad is a prominent contemporary short story writer. His fiction presents a broad reflection of civilization and culture. By employing his intellectual insight and creative imagination, he incorporates historical and cultural events into his narratives with remarkable depth. He excels in portraying past civilizations and providing valuable knowledge about their cultural heritage. Cultural elements occupy a central place in his short stories. His stories reflect Pakistani society, particularly the culture of Punjab, its religious traditions, family system, and human values. For Ghafer Shahzad, culture is not confined to customs and traditions alone; rather, it encompasses ways of thinking, moral principles, and patterns of human behavior. His fiction offers a profound exploration of Pakistani civilization, culture, and social values. By maintaining a balance between tradition and modernity, he emphasizes the importance of preserving human relationships, ethical values, and cultural identity. Consequently, his short stories are not merely literary creations but also serve as significant cultural documents. References: Abid Hussain, Syed, Qaumi Tehzeeb Ka Masla, Nayi Delhi: Taraqqi-e-Urdu Bureau, P. 13 Masood Ashar, Khwabon Ki Girah Mein Pari Larki, (Tanqeedi Mazmoon), Mashmoola: Khwabon Ki Girah Mein Pari Larki, Ghafir Shahzad, Lahore: Idraak Publications, 1995, P. 11 Ghafir Shahzad, Doctor, Tasveerein Sans Leti Hain, Lahore: Pakistan Books and Literary Sounds, P. 116 Ghafir Shahzad, Doctor, Khwabon Ki Girah Mein Pari Larki, P. 54 Ghafir Shahzad, Doctor, Shehar Na-Tamam, Lahore: Idraak Publications, 2001, P. 30 Ghafir Shahzad, Doctor, Karsaaz, Lahore: Sang-e-Meel Publications,P 60 , P. 64
Palestine's lament in Pakistani Urdu poetry
This study examines the historical, cultural, and political dimensions of the Palestine issue and its profound representation in Pakistani Urdu poetry. Beginning with the sacred status of Palestine in Islamic tradition—highlighting its association with prophets, the first qibla, and the event of Miʿrāj—the article traces the region’s historical evolution from the Abrahamic era through Persian, Hellenistic, Roman, and early Islamic periods. The research further explores how the Palestinian tragedy, shaped by colonial interventions and Zionist expansion, emerged as a central theme in Urdu resistance literature. Major poets such as Muhammad Iqbal, Faiz Ahmad Faiz, Habib Jalib, Ahmad Nadeem Qasmi, and Amjad Islam Amjad are analyzed for their poetic responses to Palestinian suffering, resistance, and human dignity. Their works transform Palestine from a geopolitical conflict into a universal symbol of oppression, resilience, and moral consciousness. The study concludes that Pakistani Urdu poetry has consistently upheld Palestine as a metaphor for global justice, human rights, and collective resistance, thereby preserving its memory across generations. References: Al-Qurʾān. (n.d.). Sūrat al-Isrāʾ, āyat 1. Al-Qurʾān. (n.d.). Sūrat al-Anbiyāʾ, āyat 71. Ẕahīr, Nigār S̱ajjad. (2023). Masʾalah Filasṭīn. Maktabah Qirṭās. pp. 18–19. Al-Qurʾān. (n.d.). Sūrat al-Anbiyāʾ, āyāt 68–70. Al-Qurʾān. (n.d.). Sūrat al-Anbiyāʾ, āyat 71. Al-Qurʾān. (n.d.). Sūrat al-ʿAnkabūt, āyat 26. Ẕahīr, Nigār S̱ajjad. (2023). Masʾalah Filasṭīn. pp. 18–19. Ẕahīr, Nigār S̱ajjad. (2023). Masʾalah Filasṭīn. p. 26. , p. 27. , p. 28. Al-Qurʾān. (n.d.). Sūrat al-Isrāʾ, āyat 1. Al-Qurʾān. (n.d.). Sūrat al-Anbiyāʾ, āyat 71. Ẕahīr, Nigār S̱ajjad. (2023). Masʾalah Filasṭīn. p. 37. , p. 39. S̱iddīqī, Ḥamīd Raz̤ā. (2005). Iqbal kī siyāsī baṣīrat. Beacon Books. p. 38. , p. 41. Faiz, F. A. (1982). Mere dil mere musāfir. Shāhīn Book Center. p. 61. Jāmī, Mustaḥsan Raz̤ā. (2023). Urdu shāʿirī meṅ masʾalah Filasṭīn. Mirāʾat al-ʿĀrifīn. Faiz, F. A. (1982). Mere dil mere musāfir. p. 61. Qāsmī, Ahmad Nadīm. (n.d.). Andīshah-i zawāl. p. 9.
The Tradition of Palestinian Poetry in Urdu: From its Inception to Farasat Rizvi
Palestine has occupied a significant place in Urdu poetry since the early twentieth century, reflecting themes of resistance, justice, solidarity, and human dignity. Rooted in the intellectual legacy of Allama Iqbal, this poetic tradition was further developed by Faiz Ahmed Faiz, Ahmad Nadeem Qasmi, Ada Jafri, Ibn-e-Insha, Ahmad Faraz, Kishwar Naheed, Fahmida Riaz, and others. The influence of Palestinian poet Mahmoud Darwish, whose works on identity, exile, and freedom have been translated into Urdu, has strengthened literary ties between Arabic and Urdu traditions. In contemporary Urdu literature, poets such as Firasat Rizvi continue this legacy through works like Salam Palestine. From Iqbal to the present, Urdu poetry has consistently portrayed Palestine as a symbol of resilience, resistance, and hope, making a lasting contribution to the global tradition of resistance literature. References: Al-Quran al-Hakeem, Surah al-Isra (17): 1 Ahmad Nadeem Qasmi, Nadeem Ki Nazmein, Lahore: Sang-e-Meel Publications, 1991, P. 88 Ibn-e-Insha, Is Basti Ke Ik Kooche Mein, Delhi: Adabi Dunya Urdu Bazar, 1978, P. 170 Ada Jafri, Saaz-e-Sukhan (Intikhab), Nayi Delhi: Maktaba Jamia Limited, 1988, P. 55 Amjad Islam Amjad, Aks (Jadeed Arabi Nazmon Ka Manzoom Tarjuma), Lahore: Majlis-e-Taraddqi-e-Adab, 1976, P. 7 Fateh Muhammad Malik, Palestine Urdu Adab Mein, Lahore: Sang-e-Meel Publications, P. 118 Muhammad Iqbal, Zarb-e-Kaleem, Lahore: Iqbal Academy Pakistan, 2002, P. 160 , P. 163 Muhammad Iqbal, Guftaar-e-Iqbal, Murattib: Muhammad Rafique Afzal, Lahore: Idara-e-Tehqeeqat-e-Pakistan, 1977, P. 91 Muhammad Iqbal, Iqbal Nama (Majmua-e-Makateeb-e-Iqbal), Murattib: Sheikh Ata Ullah, Lahore: Iqbal Academy Pakistan, 1951, P. 445 11.Bashir Ahmad Dar, Letters of Iqbal, Lahore: Iqbal Academy Pakistan, 1978, P. 264 Faiz Ahmad Faiz, Mere Dil Mere Musafir, Delhi: Shaheen Book Centre, 1982, P. 61 , P. 55 , P. 63 Fateh Muhammad Malik, Palestine Urdu Adab Mein, P. 98 Faiz Ahmad Faiz, Sar-e-Wadi-e-Sina, Lucknow: Kitabi Dunya, 1962, P. 73 Naeem Siddiqui, Yorushalem, Yorushalem, Mashmoola: Aye Arz-e-Palestine, Murattib: Intezar Naeem, Delhi: Idara-e-Adab-e-Islami Hind, P. 19 Fateh Muhammad Malik, Palestine Urdu Adab Mein, P. 122 Firasat Rizvi, Salam Palestine (Muzahmati Nazmein), Karachi: Rang-e-Adab Publications, 2019, P. 101 , P. 121 , P. 130
The Symbolic Representation of the Characters' Inner Psychological States in Pedro Paramo
Juan Rulfo (1917–1986) published Pedro Páramo for the first time in 1955. Its Urdu translation, titled Banjhar Maidan (The Barren Plain), was published by Scheherzade, Karachi, in 2013, translated by Ahmed Mushtaq. This translation became the primary source of introduction to Juan Rulfo and Pedro Páramo for Urdu readers. The novel presents the rural society of Mexico, the political disillusionment that followed the Mexican Revolution, and the collapse of the feudal landholding system through a rich symbolic framework. It is a profound and multilayered narrative in which the boundaries between life and death dissolve, drawing the reader into a world where the living and the dead appear to coexist on the same plane of existence. This article examines the psychological states and inner experiences of the characters in Pedro Páramo through the symbolic motif of water, which recurs throughout the novel, in an effort to understand their emotional and mental complexities. References: Zia-ul-Hasan, *Aasman Key Rozan Sey*, Tarteeb-o-Intikhab: Mushtaq Ahmad, Lahore: Sang-e-Meel Publications, 2024, p. 154 Shaista Shareef, "Juan Rulfo Key Novel 'Banjar Maidan' Ka Tajziyati Mutalia", *Tahqeeq Nama*, Shumara 25, 2019, p. 208 *Kulliyat-e-Ahmad Mushtaq*, Lahore: Sang-e-Meel Publications, 2021, p. 43 Juan Rulfo, Mutarjim: Ahmad Mushtaq, *Banjar Maidan*, Karachi: Shahrzaad, 2013, p. 30 Juan Rulfo, *Banjar Maidan*, p. 33 Ibid, p. 42 Ibid, p. 43 Ibid, p. 114
Negative Religious Sensibility in 21-Century Urdu Short Story
The 21st-century Urdu short story reflects a profound ideological shift, notably characterized by the emergence of a "negative religious sensibility." Modern Urdu fiction writers have critically engaged with these phenomena rather than merely romanticizing faith. Far from outright rejection, this "negative sensibility" functions as a critical introspective tool. By dissecting sectarianism, religious hypocrisy, and the erosion of secular ethos, 21st-century Urdu afsana provides a poignant commentary on contemporary existential crises. Ultimately, this genre serves as a mirror to society, questioning rigid orthodoxies while striving to reclaim a more humane, inclusive, and compassionate spiritual essence within modern literature. References: Karen Armstrong, Fields of Blood: Religion and the History of Violence (New York: Alfred A. Knopf, 2014), 45. Arshad Mahmood, "Thaqafati Ghuttan Aur Pakistani Muashra", Karachi: Aaj Publications, 2012, p. 15. Mehdi Jafar, "Naya Afsana: Izhar Ke Chand Masael", Mashmula: Urdu Afsana Riwayat Aur Masael, Murattaba: Gopi Chand Narang, Delhi: Educational Publishing House, 1981, p. 657. Muhammad Ghalib Nishtar, Urdu Afsana Nai Jast, Delhi: J.K. Offset, 2015, p. 74. Salma Iftikhar Ahmad, "Rani Gul", Mashmula: Rang-e-Shahar, Lahore: Mavra Publishers, 2015, p. 58. Nafis Fatima, Urdu Afsana Aur Muashrati Zindagi, Bihar: Kitabistan, 2014, p. 16. Shahid Rizwan, "Khakrub", Mashmula: Aawazain, Lahore: Sanjh Publications, 2015, p. 166. Muhammad Ilyas, "Insaan", Mashmula: Mor Pankh Pe Likhi Aankhein, Rawalpindi: Nawab Sons Publications, 2007, p. 125. Al-Quran Al-Kareem, (Al-Alaq: 1-4) Al-Quran Al-Kareem, (Az-Zumar: 9) Najam-ul-Hasan Rizvi, "Pari Gul", Mashmula: Najam-ul-Hasan Rizvi Ke Behtareen Afsane, Dr. Ambreen Haseeb Amber (Murattaba), Karachi: Academy Bazyaft, 2016, p. 263. Asghar Nadeem Syed, "Ek Aur Shehr-e-Afsos", Mashmula: Shehr-e-Afsos, Lahore: Sang-e-Meel Publishers, 2017, p. 95. Al-Baqarah: 114 Surah Al-Hajj (22:40) Asghar Nadeem Syed, Ek Aur Shehr-e-Afsos, Lahore: Sang-e-Meel Publications, 2017, pp. 90-91. Ibid, p. 100. Nasir Abbas Nayyar, Farishta Nahi Aaya, Lahore: Sang-e-Meel Publications, 2017, p. 38. Rasheed Amjad, "Samandar Qatra Samandar", Mashmula: The Lamp Post Aur Doosre Afsane, Islamabad: Dost Publications, 2020, p. 78. Najam-ul-Hasan Rizvi, "Dua Farosh", Murattaba: Dr. Ambreen Haseeb Amber, Karachi: Academy Bazyaft, 2016, p. 274.