Journal of Urdu Literature and Indigenous Languages (JULIL)
“Journal of Urdu Literature and Indigenous Languages(JULIL) ” is committed to publishing high-quality research that makes a significant contribution to the field of Urdu and indigenous language studies. The journal welcomes submissions from scholars around the world, and it is particularly interested in publishing research that explores the intersection of Urdu and indigenous languages. The journal's scope is broad, and it encompasses a wide range of topics related to Urdu and indigenous languages. This includes, but is not limited to, linguistics, literature, translation, pedagogy, and cultural studies. The journal also encourages submissions that explore the use of Urdu and indigenous languages in new and innovative ways.
The novel Taubat-un-Nusuh by Deputy Nazir Ahmad is also significant for its didactic structure, where fiction becomes a vehicle for moral instruction and social reconstruction. Nusuh’s transformation is not merely personal but pedagogical; after his spiritual awakening, he assumes the role of a reformer within his household, emphasizing disciplined religious practice, ethical conduct, and education particularly for women. This domestic reform reflects a broader nineteenth-century reformist agenda that sought to rebuild Muslim society through the reorganization of family life, viewing the household as the nucleus of cultural survival. Moreover, the novel foregrounds the importance of education as a corrective force against moral and intellectual decline. References in Roman Script: Asif Farukhi, Alam-e-Ijad, Karachi: Shehrzad, 2004, p. 31. Qaisra Naheed, Urdu Novel ki Tarikh, Delhi: M.R. Publication, 2024, p. 99. Deputy Nazir Ahmad, Taubat-un-Nasuh, ed. Prof. Iftikhar Ahmad Siddiqui, Lahore: Majlis Taraqqi-e-Adab, 1964, p. 51. Nasir Abbas Nayyar, “Mani Wahid aur Mani Izafi ki Kashmakash: Nazir Ahmad ki Taubat-un-Nasuh ka Mutala,” Oriental College Magazine, Issue 123, Lahore: University of the Punjab, 2014, p. 118. Deputy Nazir Ahmad, Taubat-un-Nasuh, p. 60. Zeenat Bashir, Nazir Ahmad ke Navlon mein Niswani Kirdar, Delhi: Ghalib Institute, 1991, p. 320. Deputy Nazir Ahmad, Taubat-un-Nasuh, p. 82. Rafiq Husain, Urdu Novel ki Nashonuma: Azadi-e-Hind ke Tanazur mein, Allahabad: Lala Ram Dayal Agarwal, 1987, p. 47. Deputy Nazir Ahmad, Taubat-un-Nasuh, p. 178. Subhanullah, “Istemar Zadgi ke Tanazur mein Taubat-un-Nasuh ka Tajziyati Mutala,” Khayaban-e-Bahar, Peshawar: University of Peshawar, 2021, p. 125. Qaisra Naheed, Urdu Novel ki Tarikh, p. 107. Asif Farukhi, Alam-e-Ijad, p. 23
احمدندیم قاسمی کے منتخب خاکوں کا تحقیقی و تنقیدی جائزہ
Ahmad Nadeem Qasmi is a distinguished figure in Urdu literature, recognized for his versatility as a poet, short story writer, columnist, humorist, critic, and sketch writer. His association with the Progressive Writers’ Movement, where he served as General Secretary, reflects his dedication to social awareness through literature. As an editor of Naqoosh and later Funoon, he significantly influenced literary trends. His sketch collections, Mere Hamsafar and Mere Hamqadam, vividly portray notable personalities with artistic depth. This paper examines selected sketches of Abdul Majeed Salik, Ghulam Rasul Mehr, Chiragh Hasan Hasrat, Dada Amir Haider, and Mian Abdul Hamid. Qasmi presents their personal traits while capturing the socio-cultural environment of their time. His sketches demonstrate mastery in characterization, subtle humor, and expressive language, establishing him as an important sketch writer. References in Roman Script: Sabira Saeed, Dr., Urdu Adab mein Khaka Nigari, Educational Book House, Aligarh, India, 2017, p. 10. Syed Hamid Hasan, Khaka Nigari ka Fun, Mashmoola: Khaka Nigari Urdu Adab mein, Murattib: Dr. Anees Siddiqui, Arshiya Publications, Delhi, India, 2016, p. 214. Sabira Saeed, Dr., Urdu Adab mein Khaka Nigari, p. 16. Dr. Ayesha Talat Khalji, Urdu mein Khaka Nigari ka Tanqeedi Mutalea, Nai Dilli: M.R. Publications, 2016, p. 19. Ahmad Nadeem Qasmi, Mere Hamsafar, Delhi: Saqi Book Depot, 2003, p. 18. Ibid. p. 30. Ibid. p. 33. Ibid. p. 31. Ibid. p. 38. Ibid. p. 43. Ibid. p. 47. Ahmad Nadeem Qasmi, Mere Hamqadam, Sang-e-Meel Publications, Lahore, 2007, p. 92. Ibid. p. 93
عبداللہ حسین کا ناول نادارلوگ :طبقاتی شعور کا بیانیہ
This article presents a critical study of Nadar Log by Abdullah Hussain, examining its thematic depth, socio political consciousness, and artistic construction. The novel spans the period from the Partition of India in 1947 to the mid-1970s, portraying the ideological, class based, and institutional contradictions of the newly formed Pakistani state. It explores issues such as migration trauma, feudal dominance, labor exploitation, martial law, suppression of press freedom, and the crisis of East Pakistan. Through characters like Aijaz and Sarfaraz, the narrative reflects tensions between state authority and individual conscience. The depiction of brick-kiln laborers foregrounds systemic oppression rooted in feudal and capitalist structures. Stylistically, the novel employs dialogue, reportage, and symbolic characterization to construct a layered social reality. Overall, Nadar Log emerges as a significant literary document of Pakistan’s historical, political, and class struggles. References in Roman Script: Roger Fowler, A Dictionary of Modern Critical Terms, Routledge and Kegan Paul, London, 1975, p. 187 Hizbullah, “Hamari Jinsi Shaeri”, Adabi Duniya, No. 6, Vol. 27, Lahore, October 1949, p. 117 Aizan (Ibid.), p. 116 Aizan (Ibid.), pp. 116–117 Patrick Wald Berg, Surrealism, Thames and Hudson, London, 1965, p. 72 , p. 117 Anwar Sadeed, Urdu Adab ki Tehreeken, Anjuman Taraqqi Urdu, Karachi, 1983, p. 127 Herbert Read, Art Now, R. Maclehose & Co. Ltd., Glasgow, Britain, 1968, p. 97 , p. 96 Patrick Wald Berg, Surrealism, Thames and Hudson, London, 1965, p. 8 Herbert Read, The Meaning of Art, Penguin Books Ltd., London, 1966, p. 175 Roger Fowler, A Dictionary of Modern Critical Terms, Routledge and Kegan Paul, London, 1975, p. 188 Qamar Ahsan, “Asp Kusht Maat”, Mashmoola: Sher Aahu, Nishat Publications, Delhi, 1991, p. 13 Mazhar-uz-Zaman Khan, “Chauthi Duniya”, Mashmoola: Urdu Afsane ke Jadeed Rujhanat, Saleem Agha Qizilbash, Anjuman Taraqqi Urdu, Karachi, 2000, p. 408 Anwar Sajjad, “Mirgi”, Mashmoola: Aaj, Maktaba Aalia, Lahore, 1982, pp. 128–129
Natural disasters are an inevitable part of human life. The tradition of making natural disasters a subject in literature has always existed. There are several types of natural disasters in terms of their nature, impact, and functioning, with earthquakes and epidemics being some prominent ones. In the novels of the 21st century, natural disasters and the affected environment have emerged as an important theme. “Waba” (Hasan Manzar), “Shahar Khali Kocha Khali” (Mustanssar Hussain Tarar), “Bar Khuda” (Muhammad Aminuddin), and “Mitti Aadam Khati Hai” (Muhammad Hamid Shahid) are representative novels in which natural disasters, their implications, effects on human life, and related scenes are presented with great detail, artistry, and depth. In the following article, an attempt has been made to study the presentation and effects of natural disasters in the context of these novels. References in Roman Script: Maulvi Syed Ahmad Dehlvi, Farhang-e-Asfiya (Jild Awwal), Lahore, Markazi Urdu Board, 1977, p. 181. Azad Da’irat-ul-Ma’arif https://ur.wikipedia.org/wiki/آفت Sibt-e-Hasan, Maazi ke Mazaar, Karachi, Maktaba Daniyal, 1987 (Tab‘-e-Hashtum), pp. 107–111. Al-Quran, Surah-e-Shura, Aayat No. 30; Surah-e-Taghabun, Aayat No. 11. George Philip, Philip’s Geography Dictionary, Reed International Books Limited, Great Britain, 1997, p. 63. Muhammad Ameen-ud-Din, Bar-e-Khuda, Karachi, Bisaat-e-Adab, 2006, pp. 108–110. https://www.rekhta.org/ebooks/bare-khuda-mohammad-ameenuddin-ebooks?lang=ur Muhammad Ameen-ud-Din, Bar-e-Khuda, p. 103. Muhammad Hameed Shahid, Mitti Aadmi Khati Hai, Karachi, Academy Baazyaft, 2007, pp. 70, 72–74. Muhammad Hameed Shahid, Mitti Aadmi Khati Hai, 108. Shams-ur-Rahman Farooqi, “Mitti Aadmi Khati Hai”, Sah-Maahi Adbiyat, Khasusi Shumara: Urdu Novel—Dairh Sadi ka Qissa (Hissa-e-Doom), Shumara No. 123–124, January–June 2020, p. 154. Saeed Lakht (Murattib), Urdu Encyclopedia (Teesra Edition), Feroz Sons Limited, Lahore, 1984, p. 1020. Azad Da’irat-ul-Ma’arifhttps://ur.wikipedia.org/wiki/کورونا_وائرس Mustansar Hussain Tarar, Shehar Khali, Kocha Khali, Lahore, Sang-e-Meel Publishers, 2020, pp. 35–36. Mustansar Hussain Tarar, Shehar Khali, Kocha Khali, 46. Hasan Manzar, Waba (Aik Bayaniya), Karachi, Shehrzad Publishers, 2009, p. 14. Mustansar Hussain Tarar, Shehar Khali, Kocha Khali, p. 79. Mushtaq Ahmad Noori, “Zameen Kha Gayi Aasman Kaisay Kaisay”, Kitabi Silsila Shash-Maahi Zauq, Attock, Khasusi Shumara No. 8: Waba Number (April 2021), p. 130. Hasan Manzar, Waba (Aik Bayaniya), pp. 26, 27, 74, 97. , p. 99. , pp. 65–67. Nazir Mehmood, “Hasan Manzar ka Novelat Waba (Aik Bayaniya)”, Hum Sab, Waqt 6:10 din, Itwaar, 15 June 2025. https://www.humsub.com.pk/316965/nazir-mehmood-17/
فنِ ترجمہ کی اہمیت اور اس کے عصری تقاضوں کا جائزہ
Translation is the art of accurately and effectively conveying the ideas of one language into another. It plays a vital role in connecting nations, sharing knowledge and literature, transferring religious and scientific information, and building international relations. Translating the text from one language to another is an art. It is not so simple as it is normally considered. It’s a very technical approach which requires deep bilingual literal, cultural and developmental study. While transforming one language into the desired one, the translator must have a valid knowledge of both languages. To get awareness from the literature of other languages, as Persian, English, Arabic, French or any other language of the world, we need translation in our native language. It also helps us in exchange multi lingual literature which is being created all over the world. Hence, translation has a great importance to in awareness and perm ligation different literatures. References in Roman Script: Bashir Ahmad Nazim, “Tarajim,” Mashmoola: Punjabi Zaban-o-Adab ki Mukhtasar Tareekh, az Dr. Inam-ul-Haq Javed, Islamabad, Muqtadra Qaumi Zaban, 1997, 421 Muhammad Badshah, Mu’allif Farhang Anand Raj, Jild Duwum, Tehran, Kitab Khana Khayyam, 1336 Khursheed, 1068 Syed Ahmad Dehlvi, Mu’allif Farhang Aasifiya, Jild Awwal, Lahore, Maktaba Hasan Sabeel Limited, 1974, 41 Abdul Waheed, Mu’allif Urdu Encyclopedia, Lahore, Ferozsons, 1962, P. 454 The Oxford English Dictionary, Vol-II, by Johnson, Britain University Press Oxford, 1933, 226 Encyclopedia Americana, Vol-27, 1829, 12 Mirza Hameed Baig, Maghrib se Nasri Tarajim, Islamabad, Muqtadra Qaumi Zaban, 1998, P. 5 Atash Durrani, Fun-e-Tarjuma: Usool-o-Mabadi (Tarjumay ke Fanni Usoolon ka Bayan), Mashmoola: “Muntakhabat Akhbar,” Urdu, Murattib Dr. Muin-ud-Din Aqeel, Islamabad, Muqtadra Qaumi Zaban, 1985, P. 3–4 Hasan-ud-Din Ahmad, Fun-e-Tarjuma, Mashmoola: Fun-e-Tarjuma Kari, Murattib Safdar Rasheed, Islamabad, Poorab Academy, 2015, 74 Fakhira Noreen, Tarjuma Kari, Islamabad, Idara Tahqiqat-e-Urdu, 2014, P. 16 Khalid Iqbal, Tarjuma — Usool-o-Mabadiyat (Tehqeeqi Mutalea), Multan, Jhuk Publishers, 2013, 13 Hasan-ud-Din Ahmad, Fun-e-Tarjuma, Mashmoola: Fun-e-Tarjuma Kari, Murattib Safdar Rasheed, Islamabad, Poorab Academy, 2015, 78–79 Rasheed Amjad, Tarjume ka Fun, Mashmoola: Ravayye aur Pehchanein, Lahore, Maqbool Academy, 1988, P. 23 Hasan-ud-Din Ahmad, Fun-e-Tarjuma, Mashmoola: Fun-e-Tarjuma Kari, Murattib Safdar Rasheed, Islamabad, Poorab Academy, 2015, 79 Fakhira Noreen, Tarjuma Kari, Islamabad, Idara Tahqiqat-e-Urdu, 2013, P. 18 Professor Jilani Kamran, Tarjuma Riwayat aur Fun, 23 Anees Naqi, Tarjumay ki Zaroorat, Mashmoola: Tarjuma Riwayat aur Fun, 30 Kubra Parveen, Maqala baraye M.Phil Urdu: “Ghulam Abbas ke Afsanon ke Angrezi Tarajim Tehqeeqi wa Tanqeedi Mutalea,” Nigran Dr. Iftikhar Baig, Islamabad, Shoba-e-Urdu, Allama Iqbal Open University, 2014, 4 Arifa Iqbal, Maqala baraye M.Phil Urdu: “Kalam-e-Faiz ke Angrezi Tarjuma — Tehqeeqi wa Tanqeedi Mutalea,” Nigran Dr. Muhammad Khaliq Noori, Islamabad, Shoba-e-Urdu, Allama Iqbal Open University, 2003, 5 Muhammad Iqbal, Dibacha-e-Payam-e-Mashriq, Kulliyat-e-Iqbal (Farsi), Jild Awwal, Lahore, Sheikh Ghulam Ali and Sons (Private Limited), 1992, P. 382 Fakhira Noreen, Tarjuma Kari, Islamabad, Idara Tahqiqat-e-Urdu, 2014, P. 117
اُردو زبان کی واقعی مختصر ترین تاریخ :تعارف و تجزیہ
History of Urdu literature is one of the important trends in the research. American Language Authority (M.L.A) described in 1952 four important areas and the History of Literature is one of them. In Urdu literature there are so many writers made their contribution in this field. More than 40 books written in this area which shows significance of this field. Most surprisingly an important book of history written about the start of the Urdu language named “Urdu Zubaan ki Tarikh” by jomal waiz Lal ignored by the critics. This book was written in 1920 and one of the ancient work in this field. The writer made a vital contribution and a serious effort about the start of Urdu language in the Sub-Continent. The writer having research aptitude and writing style cannot be ignored anyway. This article is an effort to know about the history of the Urdu language, it's creation and the current situation of the Urdu language. This article will help the student of Urdu literature to know about the Jomal waiz Lal and his contribution in the field of history of Urdu literature. References in Roman Script Jameel ud Din Aali, Dibacha: Urdu Adab Ki Tareekhein, az Giyan Chand Jain, Karachi: Anjuman Taraqqi-e-Urdu, 2000, s:2 Ihtisham Husain, Adabi Tareekh, Mashmoola: Adabi Tareekh Nawisi, Murattibeen: Aamir Sohail, Naseem Abbas Ahmar, Lahore: Pakistan Writers Cooperative Society, 2015, s:16 Giyan Chand Jain, Tehqeeq ka Fun, Lahore: Mushtaq Book Corner, 2016, s:553 Jomal Waiz Laal, Back Flip: Urdu Zaban ki Tareekh, Dehli: Matba Mujtabai, 1920 Ibid, P:2 Ibid, P:7 Ibid, P:21 Ibid, P:42 Ibid, P:49 Ibid, P:56 Ibid, P:73 Ibid, P:79 Qasim Noori, Murattib: Urdu, Hindi Zaban, Lahore: Noori Publishers, 1960
سرائیکی شعری ادب میں حب الوطنی کے تصورات
The concepts of patriotism in Saraiki literature come out as a comprehensive and diverse literary attitude, reflected freely in national anthems, patriotic songs, cultural songs, religious hymns, qawwalis, as well as in essays, articles, and creative, research, and critical discussions. These literary facts not only reflect national identity, collective consciousness, and cultural values, but also give literary expression to historical experiences, political awareness, and social sentiments. The concept of patriotism in Saraiki literature is not limited only to geographical affiliation; it also encloses elements of cultural harmony, religious tolerance, national unity, and humanity. The present study analyzes these various literary expressions of patriotism and attempts to clarify how Saraiki literature presents feelings of attachment to the homeland with intellectual depth and artistic beauty, playing a significant role in awakening the reader's consciousness and strengthening national identity. References in Roman Script: Hafeez Tahir, Pand, Multan, Jhuk Publishers, 2020, p. 38 Ghulam Haider Yateem Jatoi, Dur-e-Yateem, Multan, Saraiki Academy, s.n., p. 228 Mudasar Bhara, Nobat, Multan, Dastak Publications, 2023, p. 27 Muhammad Riaz Khakwani, Yaadan, Bahawalpur, Saraiki Adabi Majlis, 2007, p. 202 Shabab Baloch, Surat, Multan, Jhuk Publishers, 2022, p. 134 Nazir Faiz Magi, Hanj Da Faiz, Multan, Jhuk Publishers, 2017, p. 144 Sabir Chishti, Jeevan Utam Jog, Multan, Multan Institute of Policy and Research, 2009, p. 33 Khursheed Qamar Lashari, Rohi Reet Samandar, Multan, Jhuk Publishers, 2008, p. 94 Jand Wadda Maghmoom, Akha Phulla, Multan, Jhuk Publishers, 1998, p. 27 Jam Bakht Ali Masroor, Asan De Phul, Multan, Rohani Printing Press, 1991, p. 140 Dilshad Kalanchvi, Saraiki Adab De Mahandray Shair, Bahawalpur, Academy Saraiki Adab,1992, p. 49 Janbaz Jatoi, Tanwaran, Bahawalpur, Saraiki Adabi Majlis, 1985, p. 59 Hafeez Tahir, Qalami Nuskha, p. 73 Shahid Alam Shahid, Chandar Darsaal Te, Ahmadpur Sharqia, Saraiki Institute of Language, Art and Culture, 2021, p. 59 Dilshad Kalanchvi, Saraiki Adab Di Changeer, Bahawalpur, Saraiki Adabi Majlis, 1996, p. 20
Copyright (c) 2025 Journal of Urdu Literature and Indigenous Languages (JULIL)
وجود،جنس اورتاریخ ” صدیو ں کے آرپار “ کامعنوی تجزیہ
This Collection consists of selected stories by Aziz Ahmad which the changing angles of sexuality, society, history, civilization and psychology are presented. Social injustice, religious, the brutalization of human nature are major themes. "Across the centuries" is a symbol of the fact that human experience is not limited to a moment in time, but rather the analyses, fillings and contradiction from past centuries to the present continue continuously. That collation reflects the important trends of modern Urdu literature. Aziz Ahmad fiction has important as a branch of sexual symbolism. A meaning has been seen in his human beings in social writing. Sex has been the central point his human beings. All the human beings in this collection seen to share a beautiful historical insight. References in Roman Script: Hashmat Ullah Nayyar, Aziz Ahmad aur un ki novel nigari, p: 3 Mirza Hamed Baig, Doctor, Urdu afsane ki riwayat, Alami Media Private Limited, Dilli, 2014, p: 504 Nazma Jabeen, Aziz Ahmad: Fun aur Nazriya, Gulistan Urdu Publications, Dilli, 2006, p: 36 Sulaiman Athar Javed, Aziz Ahmad ki afsana nigari, Modern Publishers Dilli, p: 14 Sulaiman Athar Javed, Aziz Ahmad ki afsana nigari, Modern Publishers Dilli, p: 14 Aziz Ahmad: Anwar Ahmad Khan: Bashmoolah “Urdu Afsana, Tanqeed o Tehqeeq”, Maktaba Gilgasht, Colony Multan Pakistan, p: 289 Nasreen Kausar, Jadeed Urdu afsana aur nafsiyaat, maqala M.A Urdu, p: 13, 14 Aziz Ahmad, Zareen Taj, p: 38 Waris Alvi, Aziz Ahmad ki afsana nigari, Bashmoolah “Soghat”, shumarah 4, p: 37 Sulaiman Akhtar Javed, Professor Aziz Ahmad ki afsana nigari, p: 196 Mirza Hamed Baig, Dr., Aziz Ahmad ki tareekhi kahaniyan, p: 372 Muhammad Ahsan Farooqi, Doctor, Urdu novel ki tanqeedi tareekh, Idarah Farogh-e-Adab Lucknow, 1993, p: 235 Mazhar-uz-Zaman Khan, Aziz Ahmad aur un ke nuqqad, Bashmoolah “Aziz Ahmad: Fikr o Fun aur Shakhsiyat”, p: 189 Mirza Hamed Baig, Doctor, Aziz Ahmad ki tareekhi kahaniyan, p: 378 Nazma Jabeen, Aziz Ahmad Fun aur Nazriya, Urdu Publications, Dilli, 2006, p: 87 Farman Fateh Puri, Dr., Urdu afsana aur afsana nigari, Maktaba Jamia Limited, Jamia Nagar Dilli, 1982, p: 182 Abdur Rashid Khan, Dr, Urdu afsane mein jins nigari, Zikri International Publications Dilli, 2010, p: 46 Yasmeen Qureshi, Jadeed Urdu afsane mein dastani anasir, tehqeeki wa tanqeedi maqala baraye M.A, p: 89 Abdur Rashid Khan, Dr, Urdu afsane mein jins nigari, Zikri International Publications Dilli, 2010, p: 46
اُردو زبان میں ترجمۂِ قرآن: روایت، ضرورت اور تدریجی ارتقاء
Translation is a highly intricate, delicate, and intellectually demanding discipline that cannot be regarded as an easy task under any circumstances. The transfer of meanings, stylistic features, and semantic subtleties from one language into another in a manner that preserves the spirit, purpose, and intellectual impact of the original text constitutes a major scholarly challenge. This challenge becomes significantly more complex when the subject of translation is the Quran an inherently divine text marked by linguistic inimitability, depth of meaning, and multilayered semantics. This article begins by examining the lexical and linguistic meanings of translation, followed by an explanation of its technical and terminological dimensions. In this context, it also delineates the essential scholarly qualifications required of a Quranic translator, including proficiency in Arabic language and literature, grammar and morphology, rhetoric, principles of Quranic exegesis, Hadith, and Islamic jurisprudence. From a historical perspective, the article traces the origins of Quranic translation into Urdu in the Indian subcontinent, noting that its early foundations were laid in South India.
Ismat Chughtai’s Novel Ek Qatra Khoon vividly portrays the Karbala tragedy, emphasizing the courage, sacrifice, and unwavering commitment of Imam Hussain (RA) and his companions against tyranny. The novel faithfully reflects historical events, including the socio-political context of Mecca and Medina and the oppression of Yazid, while exploring universal themes of justice, moral courage, loyalty, and human sacrifice. Through detailed character development and realistic depictions of fear, devotion, and steadfastness, Chughtai brings historical figures to life as timeless exemplars of virtue. The narrative combines historical accuracy with emotional depth, using dialogue and vivid scene-setting to convey ethical, spiritual, and psychological dimensions of the tragedy. Ek Qatra Khoon transcends mere historical retelling, offering profound insights into human emotions, moral struggle, and the enduring significance of truth and justice, marking it as a milestone in Urdu literature. References in Roman Script: Majnu Gurakhpuri, Adab or Zindagi, Urdu Ghar, Ali Garh: P:50 Shabnam Rizvi, Asmat Chughtai ki Novel Nigari, New Public Press, Dehli: 1992, P:14 Asmat Chughtai, Aik Qatra Khon, Nigarshat Publishers, Lahore: 2021, P:15 Ibid, P:35 Ibid, P:49 6. Ibid, P:47-48 7. Ibid, P:231
Dr. Tariq Mehmood Hashmi (Corresponding Author)
اُردو ادب اور ماحولیاتی نوآبادیات: تحقیق و تنقید کی نئی سمتیں
Environmental post colonialism in Urdu literature represents a new dimension of research and criticism, linking literary expression with biological crises, land, water, forests, and the exploitation of natural resources. The shift from postcolonial criticism to environmental postcolonial criticism offers an opportunity to examine literature from a fresh critical perspective. The imprints of nature and environment are already present in Urdu poetry, fiction, Sufism, the Progressive Movement and modern literature, yet there is now a pressing need to connect them with global discourses. This critical orientation portrays literature not merely as a reflection of human emotions but also as a mirror of environmental and globally experiences, thereby granting Urdu literature new significance within the global literary landscape. It suggests that through this lens, Urdu literature can not only expand its historical relevance but also engage meaningfully with contemporary global challenges. References in Roman Script: Ashley Dawson, Extinction: A Radical History, OR Books, 2016, p. 45 Vandana Shiva, Earth Democracy: Justice, Sustainability, and Peace, South End Press, 2005, p. 21 Graham Huggan aur Helen Tiffin, Postcolonial Ecocriticism: Literature, Animals, Environment, Routledge, 2010, p. 13 Ramachandra Guha aur Madhav Gadgil, This Fissured Land: An Ecological History of India, Oxford University Press, 1992, p. 10 Mir Taqi Mir, "Kulliyat-e-Mir, Diwan Awwal - Ghazal Number 109", Kulliyat-e-Mir, Murattab: Dr. Nisar Ahmad Farooqi, Majlis-e-Taraqqi-e-Adab, Lahore Ghalib, Mirza Asadullah Khan, Diwan-e-Ghalib, Matboo’ah: Lahore, Sang-e-Meel Publications, 2004, p. 57 Ghalib, Mirza Asadullah Khan, Diwan-e-Ghalib, Murattab: Kaleem-ud-Din Ahmad, Lahore, Sang-e-Meel Publications, 2004, p. 178 Ghalib, Mirza Asadullah Khan, Diwan-e-Ghalib, Murattab: Kaleem-ud-Din Ahmad, Lahore, Sang-e-Meel Publications, 2004, p. 214 Hafeez Jalandhari, Shahnama-e-Islam, Jild Awwal, Lahore: Idara Saqafat-e-Islamia, 1975, p. 132 Fahmida Riaz, Badan Dareeda, Karachi: Ariana Publications, 1978, p. 54 Prem Chand, Poos Ki Raat, Majmua: Mansarwar, Jild Awwal, Nai Dilli: Sahitya Akademi, 1981, p. 45 Prem Chand, Neem Ka Ped, Matboo’ah: Mansarwar, Jild Doem, Sahitya Akademi, Nai Dilli, 1957 Dipesh Chakrabarty, The Climate of History: Four Theses, Critical Inquiry, Vol. 35, No. 2 (2009), p. 201 Spivak, Gayatri Chakravorty, Death of a Discipline, Columbia University Press, 2003, p. 72 Nixon, Rob, Slow Violence and the Environmentalism of the Poor, Harvard University Press, 2011, p. 2 Ramachandra Guha, The Unquiet Woods: Ecological Change and Peasant Resistance in the Himalaya, Oxford University Press, 1989, p. 5 Nixon, Rob, Slow Violence and the Environmentalism of the Poor, Harvard University Press, 2011, p. 2 Mary Mellor, Feminism & Ecology, Polity Press, 1997, p. 1
In Allama Iqbal’s poetry, Islamic identity occupies a central and prominent position. Through his verses, Iqbal instilled in the Muslims of the world a sense of their lost selfhood, dignity, and religious zeal. According to him, Islam is not merely a religion but a comprehensive code of life that guides a person towards self-awareness, action, knowledge, and spiritual elevation. In poems like Shikwa and Jawab-e-Shikwa, Iqbal not only criticized the weakened state of the Muslim Ummah but also endeavored to reconnect them with their glorious past and the true spirit of faith. His poetry repeatedly reflects the teachings of the Qur’an, the exemplary life of the Prophet ﷺ, and the concept of Tawhid, which imbues his intellectual and poetic identity with an Islamic character. Moreover, Iqbal’s Islamic identity is not confined to religious devotion alone; it manifests as a practical and revolutionary call. References in Roman Script: Allama Iqbal, Kulliyat-e-Iqbal, Delhi: Educational Publishing Book House, 2005, p. 256 Ibid, 262–263 Barelvi, Ibadat, Dr., Jadeed Shayari, Aligarh: Educational Book House, 1983, p. 156 rekhta.org Ibid., p. 327 p. 313 Ibid., p. 265 , p. 270 Waqar Azeem, Iqbal Mu‘asireen ki Nazar Mein, Lahore: Majlis Taraqqi-e-Adab, 1973, p. 115 Allama Iqbal, Kulliyat-e-Iqbal, Delhi: Educational Book House, n.d., p. 161 khayyalnama.com Ibid, p. 239 , p. 177 Ibid, p. 37 Ibid, p. 21 , p. 83 Ibid., p. 13 Ibid., p. 87 Ibid., p. 88 Bayaaz-e-Majlis-e-Iqbal, murattib: Aafaq Ahmad, Bhopal: Allama Iqbal Adabi Markaz, 2003, p. 48 Berti, Syed Muzaffar Hussain, Mohibb-e-Watan Iqbal, Haryana: Haryana Urdu Academy, 1985, p. 70
This research article examines the tradition of personal (subjective) poetry in Punjabi literature, tracing its historical development, thematic diversity, and artistic significance. Personal poetry holds a distinctive position in Punjabi literary tradition as a poetic mode through which poet’s express emotions, experiences, reverence, and ideological perspectives by focusing on individual personalities. The study explores the roots of this tradition in classical Punjabi poetry, particularly in religious and mystical genres such as naat, manqabat, kafi, si-harfi, marsiya, and qaseeda, and analyzes its gradual evolution into social, political, national, and cultural expression. From early Sufi poets like Baba Farid, Shah Hussain, Sultan Bahu, Bulleh Shah, and Waris Shah to modern and post-independence poets, personal poetry reflects both individual consciousness and collective social experience. References in Roman Script: Sardar Muhammad Khan, Punjabi Urdu Dictionary (Jild Doem), Lahore: Pakistan Punjabi Adabi Board, p. 3291. Jameel Ahmad Pal, Punjabi Classical Lughat, Lahore: Punjabi Science Board, p. 408. Inam-ul-Haq Javed, Punjabi Zaban o Adab ki Mukhtasir Tareekh, Islamabad: Muqtadra Qaumi Zaban, 1997, p. 103. Inam-ul-Haq Javed, Punjabi Adab da Irtiqa, Islamabad: Academy Adabiyat Pakistan, 1990, pp. 357–358. Saeed Bhatta, Sanjh Vichar, Lahore: A.H. Publishers, 1997, p. 13. Hafeez Taib, Punjabi Naat, Khoj, Shumara No. 3, Oriental College, Punjab University, Lahore. Alyssa Ayres, Speaking like a State: Language and Nationalism in Pakistan, Cambridge: Cambridge University Press, 2009, p. 76. Saeed Bhatta, Sanjh Vichar, Lahore: A.H. Publishers, 1997, p. 500. Waras Shah, Heer Waras Shah, Hameedullah Shah Hashmi (Murattib), Lahore: Sheikh Basheer & Sons, 2000, p. 17. Hameedullah Hashmi, Mukhtasir Tareekh Zaban o Adab Punjabi, Islamabad: Idara Farogh-e-Qaumi Zaban Pakistan, 2017, p. 225.
اُردو تاریخ نگاری میں مری کی تہذیب و ثقافت
Murree, a historically significant hill station in the Punjab province of Pakistan, was officially elevated to district status on October 14, 2022. Originally established during the British colonial era as a summer headquarters for the government, its settlement shifted from its initial site at Nandkot (near Tret) to its current location following a cholera epidemic and an increase in fatal snake bites. This relocation paved the way for the green, picturesque city known today. The people of Murree are characterized by their emotional depth, conservatism, pride, resilience, and bravery, traits that have helped preserve their rich cultural traditions across generations. However, the influx of outsiders, particularly through tourism and migration, has introduced significant changes to the region’s indigenous culture and social fabric. This research article aims to explore and foreground the culture and civilization of Murree as documented in Urdu historiography. References in Roman Script: District Rawalpindi Gazetteer, 1894–1893, p. 21 Latif Kashmiri, Khiyaban-e-Murree, Rawalpindi: Babar Brothers Book Seller, 1971, p. 35–36 Ibid, p. 129 Asad Saleem Sheikh, Nagar Nagar Punjab, Lahore: Fiction House, 2016, p. 11 District Rawalpindi Gazetteer, 1894–1893, p. 23 Asad Saleem Sheikh, Nagar Nagar Punjab, p. 19 Ibid, p. 118
بیسویں صدی کی ایک فراموش شدہ خاتون افسانہ نگار:آمنہ نازلی
In the early twentieth century, the wave of national awakening brought about social reform as well as a change in the social status of women. During this period, several magazines were launched for women. These magazines were specifically for women. Among them, Tehzeeb Niswan (Lahore), Khatoon (Aligarh), Ismat (Delhi) are of particular importance. A woman writer in these magazines was Amna Nazli, who wrote short stories and plays. That Amna Nazli has played a significant role in advancing the tradition of female fiction writers in Urdu. She is at the forefront of female Urdu dramatists because before the partition of India, there were no female dramatists in Urdu. The themes and plots of her fiction reflect our daily lives. But she has been hidden from the eyes of researchers and critics and her literary services have not yet come to the public eye. This article presents a brief overview of her literary services. References in Roman Script: Rasheeda-tu-Nisa, Islah ul Nisa, Adabi Dunya Lahore, 2000, Debaca. Sayyed Abul Ala Mudodi, Tehreek-e-Azadi Hind awr Muslman ( Hisa Awal ) Haftawar Akhbar, Tehzeeb-e-Nsawa, Lahore, 9th November 1918. Resala , Khatoon, Aligarh, Volume-II, Issue No. 4, April 1905. Monthly, Ismat, Dehli, October 1916. Quratul Ain Hayder, “Kare Jahan Daraz hay “, Sang-e-Meel Publications Lahore, 2005, P. 145 Khalid Mustafa, Wafeyat Pakistani Ahle Qalam Khawateen, Fiction Book House, Lahore, 2018, P 19. Aamna Nazli, Saadat Mand, Mashmoola ; Nangy paion, ( Afsanvee Majoa ) Alma Rahed ul Khari Academy Daftar , Ismat, Karachi, 1969, P. 9. Aamna Nazli, Gor Mani, Mashmoola ; Nangy paion , ( Afsanvee Majoa ), P. 59. Aamna Nazli, Do Khat, Mashmoola, Nangy paion , ( Afsanvee Majoa ), P. 108. Ibid P. 59.
غافر شہزاد کے ناولوں میں صحافی کردار: خبر، حقیقت اور بیانیے کی تہذیبی تشکیل
Ghafir Shahzad has made a distinct identity for himself in the 21st century in terms of novel writing. The characters in Ghafir Shahzad's novels are real-life characters, in his novels we see more characters related to journalism and architecture. Ghafir Shahzad is an expert in architecture as well as a very good columnist. His entire life was spent solving the problems of architecture and journalism, which is why we see journalist characters and their social interactions in his novels. Ghafir Shahzad describes the psychological, economic and social dilemmas of his journalist characters with great artistic skill. Ghafir Shahzad’s journalist characters are diverse. He has a special mastery in character development. His characters are not driven by the merciless waves of events and time, but are lively and dynamic. The author keeps a firm grip on them and, by delving into their innermost being, makes many aspects of their personality clear to the reader. Ghafir Shahzad’s journalist characters appear to be living, breathing people of real life. They represent both good and evil people. Sometimes there are psychological confusions and social oppression, and sometimes these characters are seen taking unfair advantage of human compulsions. References in Roman Script: Khawaja Zakaria, Dr., Dibacha, Lahore, Idraak Publications, 1998, p. 9. Ghaffar Shehzad, Dr., Loke Shahi, Lahore, Idraak Publications, 1998, p. 21. Ibid, p. 27. Jameel Ahmad Adeel, Fiction Ka Shehzad, Lahore, Dhunk Matbuaat, 2020, p. 317. Ali Abbas Jalalpuri, Jinsiyati Mutalia, Lahore, Takhleeqat, 2013, p. 237. Ghaffar Shehzad, Dr., Mekli Mein Marg, Lahore, Fiction House, 2020, p. 117. Abdul Qadir Sarwari, Kirdar Aur Afsana, Hyderabad Deccan, Maktaba-e-Ibrahimiya, 1929, p. 52. Ghaffar Shehzad, Dr., Karol Ghati, Lahore, Majlis-e-Taraqqi Adab, 2021, p. 152. Ibid, p. 159. Abdul Qadir Sarwari, Kirdar Aur Afsana, p. 58. Ghaffar Shehzad, Dr., Istighasa, Lahore, Fiction House, 2022, p. 148. Majeed Bedar, Dr., Novel Aur Mutaliqat-e-Novel, Bhopal, Madhya Pradesh Urdu Academy, 1989, pp. 87–88. Ibid, p. 80. Ghaffar Shehzad, Dr., Moksh, Lahore, Fiction House, 2023, p. 168. Azeem-ul-Shan Siddiqui, Urdu Novel Aaghaz o Irtiqa (1857–1914), Delhi, Educational Publishing House, 2008, pp. 37–38.
بلوچستان کے پشتونوں کا اُردو اَدب کے فروغ میں کردار
This research paper examines the role of Pashtun writers from Balochistan in the promotion and enrichment of Urdu literature. Although Pashto is their mother tongue, many Pashtun writers have adopted Urdu as their primary language of creative expression. This linguistic and literary inclination stems from the strong socio-cultural and educational position of Urdu in Balochistan. Historically, Urdu emerged as a lingua franca in the region and, following British colonization, evolved into the language of administration, education, judiciary, and media. Its dominance in print culture-particularly newspapers, journals, and educational institutions-made Urdu more accessible and influential than other local languages. Consequently, Pashtun writers chose Urdu not only as a means of communication but also as a platform for literary creativity. Through their contributions in both poetry and prose, they have played a pivotal role in strengthening Urdu literature in Balochistan and integrating regional themes and experiences into the broader Urdu literary tradition. References in Roman Script: Inam-ul-Haq Kausar, Dr., Balochistan mein Urdu ki Qadeem Daftari Dastaweezat, Islamabad, Muqtadra Qaumi Zaban, June 1986, p. 3 Inam-ul-Haq Kausar, Dr., Balochistan mein Boli Janay Wali Zabanon ka Taqabuli Mutala'a, Islamabad, Muqtadra Qaumi Zaban, March 1991, p. 3 Jameel Jalibi, Dr., Tareekh-e-Adab-e-Urdu (Jild I), Lahore, Majlis Taraqqi Adab, 2005, p. 703 Jameel Jalibi, Dr., Tareekh-e-Adab-e-Urdu, p. 701–702 Semi Naghmana Tahir, Dr., Balochistan mein Iblagh-e-Aama: Aaghaz-o-Irtiqa, Islamabad, Muqtadra Qaumi Zaban, 2006, p. 122 Inam-ul-Haq Kausar, Dr., Balochistan mein Urdu ki Qadeem Daftari Dastaweezat, Islamabad, Muqtadra Qaumi Zaban, June 1986, p. 2 Hanif Khalil, Pashto Zaban-o-Adab ki Tareekh (Aik Khaka), Peshawar University Books Publishers, August 2009, p. 59–62 Semi Naghmana Tahir, Dr., Balochistan mein Iblagh-e-Aama: Aaghaz-o-Irtiqa, Islamabad, Muqtadra Qaumi Zaban, 2006, p. 100 Farooq Ahmad, Dr., Balochistan mein Urdu Zaban-o-Adab, Lahore, Bolan Academy, 1998, p. 10 Agha Muhammad Nasir, Dr., Balochistan mein Urdu Shayari, Quetta, Kojak Publishers, January 2000, p. 53 Abdul Rauf Rafiqi, Dr., Shakaristan-e-Roh, Preface, Idara Tehqeeqat Dr. Rafiqi, 2010, p. (a.kh)
Riddles in Saraiki folk literature hold a significant position as an intellectual, literary, and cultural tradition. They serve not only as a means of entertainment and mental exercise but also as reflections of the intellectual, ethical, social, and linguistic consciousness of the Saraiki civilization. For centuries, these riddles have remained an integral part of rural life, where elders, women, and children would engage in asking and solving riddles during gatherings, communal sittings, and household conversations. Through this tradition, intelligence and observation were tested, while the elegance of language, richness of idiom, and imaginative expression were simultaneously nurtured. Saraiki riddles symbolically represent the practical realities of rural life agricultural practices, animals, birds, household objects, human relationships, and natural elements. In this way, they embody the collective consciousness of Saraiki culture. Through them, moral values, religious teachings, the dignity of labor, the sanctity of sustenance, and respect for elders have been transmitted from one generation to the next. References in Roman Script: Basheer Ahmad Siddiqi (Mualif), Jawahir-ul-Lughat, Lahore, Kitabistan Publishing Company, san Nadarad, P: 177 Nasrullah Khan Nasir, Dr., Saraiki Shaairi da Irtiqa, Multan, Saraiki Adabi Board, 2007, P: 114 Syed Yusuf Bukhari Dehlvi, Hamari Paheliyan, Karachi, Educational Press, 1978, P: 19 Shaukat Mughal, Sada Tarkha, Multan, Jhuk Publishers, 1999, P: 96 Jamshed Ahmad Rasoolpuri, Saraiki Simbal, Bahawalpur, Saraiki Adabi Majlis, 1977, P: 67 Jamshed Ahmad Rasoolpuri, Saraiki Sadi Sanjan, Jampur, Neelab Publishers, 1992, P: 47
علی نواز شاہ کے ناول ”یہوہ“کا تنقیدی جائزہ
Ali Nawaz Shah is a renowned news anchor at Pakistan Television. As a writer, he has authored several novels and four collections of short stories. His current novel, "Yehwa," is entirely different from his other novels in terms of its plot and writing style. In this novel, through mythological characters like Yehwa, Shiva, Vishnu, and Brahma, he has beautifully depicted the social, political, economic, and cultural aspects of the Jewish nation in a global context. Ali Nawaz Shah has exposed the cunning, deceit, and endless conspiracies of the Jews to dominate the world through the story of this novel, supported by historical facts and religious arguments. In this novel, he has also comprehensively covered the political and economic impacts of Jews on Muslims, Christians, and other religions. This novel unveils the mysterious conspiracies of the Jewish on global scene and reveals the true face of the Jews to the world. References in Roman Script: Shah, Ali Nawaz, Yahwah, Karachi, Rang Adab Publications, 2024, p. 63 Shah, Ali Nawaz, Yahwah, p. 39 Aslam Azad, Dr., Urdu Novel ka Irtiqa, Lahore, Book Talk Publishers, 2020, p. 19 Abu’l Lais Siddiqi, Dr., “Novel Fanni Nuqta-e-Nazar se, mashmoola: Urdu Nasr ka Fanni Irtiqa, ed. Dr. Farman Fatehpuri, Delhi, Educational Publishing House, 2013, p. 94 Shah, Ali Nawaz, Yahwah, Karachi, Rang Adab Publications, 2024, p. 66 Qaisra Naheed, Dr., Urdu Novel ki Tareekh (Mauzu, Technique aur Asloob 1869 ta Haal), Lahore, Ilm-o-Irfan Publishers, January 2024, p. 30 Anjum-ul-Huda, Dr., Kirdar aur Kirdar Nigari, Patna, Bihar Urdu Academy, 1980, p. 66 Shah, Ali Nawaz, Yahwah, Karachi, Rang Adab Publications, 2024, p. 341 Asad Mehmood Khan, Dr., “Novel ‘Yahwah’ ka Zamani o Makani Tajziya: Jughrāfiyāi Tanqeed ke Tanazur mein,” Harf-o-Sukhan, vol. 8, no. 2, 2024, p. 427 Shah, Ali Nawaz, Yahwah, p. 17
نوآبادیات اور اُردو زبان: لسانی و فکری اثرات کا مطالعہ
The colonial encounter in the Indian subcontinent left deep imprints on its linguistic and intellectual traditions. Colonial rulers propagated the idea that English was the superior and civilized language, and those who mastered it were considered cultured and progressive. This ideological imposition marginalized local languages, particularly Urdu, and reduced their social and cultural significance. A dual education system emerged: one in English, granting access to privilege, power, and government positions; and another in local languages, which was deemed inferior and left its adherents socially disadvantaged. This division not only created two distinct classes but also reshaped cultural perceptions, resulting in a gradual decline in the status of indigenous languages. Language, however, is not merely a medium of communication but a repository of thought, culture, and identity. It serves as a vital tool for expressing emotions, preserving traditions, and transmitting knowledge across generations. References in Roman Script: Shafi Ahmad Siddiqi. Urdu Zaban Qawaid. Maktaba Jamia Limited, Jamia Nagar, New Delhi, 1991, p. 9. Khalil Siddiqi. Zaban Kya Hai. Shobi Offset Press, Deo Ganj, New Delhi, 1994, pp. 9–10. Azad Husain. Sukhandan-e-Faras. Uttar Pradesh Urdu Academy, Lucknow, 1979, p. 6. Khalil Siddiqi. Zaban Kya Hai. p. 10. Khalil Hamid Baig. Urdu Zaban ki Tareekh. Educational Book House, Aligarh, 1995, p. 17. Farooqi Shamsur Rahman. Urdu ka Ibtidai Zamana. Madina City Mall, Abdullah Haroon Road, Saddar, Karachi, 2009, p. 12. , p. 9–12. Syed Sulaiman Nadvi. Naqoosh-e-Sulaimani. Urdu Academy Sindh, Lahore, 1967, p. 70. Syeda Zahra Begum. Mukhtasir Tareekh-e-Urdu Adab aur Asnaaf-e-Shaairi. Al-Akram Graphics, Hyderabad, 2005, p. 23. Majnun Gorakhpuri. Adab aur Zindagi. Urdu Ghar, Aligarh, 1984, p. 47. Syeda Zahra Begum. Mukhtasir Tareekh-e-Urdu Adab aur Asnaaf-e-Shaairi. p. 24. Abdul Hameed Siddiqi. Macaulay ka Nazriya-e-Taleem. Rohilkhand Literary Society, Karachi, p. 69. Farman Fatehpuri. Hindi Urdu Tanazaa. National Book Foundation, Karachi, 1977, p. 8. Ahmad Din. Sarguzasht-e-Alfaz. Sheikh Mubarak Ali Tajir-e-Kutub, Lahore, 1932, p. 70. Maulana Muhammad Ismail Panipati. Maqalat Sir Syed. Majlis Taraqqi-e-Adab, Lahore, 1963, p. 2. John Richard Grierson (tr. Qazi Husain). Tareekh-e-Ahl-e-Hindustan. Vol. 2, Jamia Usmania, Hyderabad Deccan, 1921, p. 2. Abdul Hameed Siddiqi. Macaulay ka Nazriya-e-Taleem. p. 52. Tariq Mehmood Hashmi. “Urdu Zaban: Riwayaat aur Lisani Isti‘mariyat.” Bunyad, Vol. 9, Lahore, 2011, p. 92. Sulaiman Nadvi. Naqoosh-e-Sulaimani. p. 17. Maulvi Abdul Haq (ed.). Qawaid-e-Urdu. Anjuman Taraqqi-e-Urdu, New Delhi, 2007, p. 16. Muhammad Afzaluddin Iqbal. East India Company Ilmi Idaray. Osmania University, Hyderabad, 2002, p. 26. . Abdul Rahman Kidwai. Gilchrist and Language of Hindustan. Anis Chishti, New Delhi, 1972, p. 32. Ibid Franz Fanon. Iftadgaan-e-Khaak. Tr. Muhammad Parvez, Sajjad Baqar Rizvi. Fiction House, Lahore, 1969, p. 26. Ibid Nasir Abbas Nayyar. Zaban: No Abadiyati Siyaaq aur Lisani Isti‘mariyat. Available at: http://lib.bazmeurdu.net
اُردو ڈراما اور سماجی شعور (پی ٹی وی مرکز پشاور کے منتخب اردو ڈراموں کے حوالے سے)
Drama is a multifaceted and highly influential genre of literature and art that portrays social conditions and events in an artistic manner. The drama, in its technical sense, is a narrative written for performers by actors in theatre. Essentially, it is a story drawn from everyday social realities and life reality and presented through acting in such way that, although it is a performance, it appears realistic. In 1975, just a year after the establishment of Pakistan television center Peshawar, the first drama title" pagal" was telecasts under the direction of producer Tariq saeed written by play writer Nasim Sardar Bahadar. This marked the beginning of a steady stream of drama from PTV Peshawar., hi lighting culture, Civilization and social behavior. The purpose of this research is both of promote Urdu drama and to fulfill the requirement for PhD degree. Great effort has been made to include authentic historical reference. This thesis will be a valuable contribution to the history of literature and art, and will serve as a guiding light for future researcher inshAllah. References in Roman Script: Aqeel Ahmed Robi, Flaatoon, Waheedan Publications, Lahore, 2008, P: 267 Aziz Ahmed, Arastu, Potica (Poetica) (Urdu Tarjuma), Book Home, Ring Road, Lahore, 2006, P: 34 A. B. Ashraf, Masail-e-Adab (Tanqeed o Tehqeeq), Sang-e-Meel Publications, Lahore, 1995, P: 85 Muhammad Aslam, Nicole, The Theory of Drama, Drama Nigari ka Fun, Zareen Art Press, Lahore, 1963, P: 10 Taj, Syed Imtiaz Ali, bahwala Urdu drama ka tarikhi o tanqeedi mukalma, professor Hassan, Sajjad mashhula afshanvi adab, (course code 1501) Allama Iqbal Open University, Islamabad,2000, P:275. Adeep Syed Masood Hassan Rizvi, Urdu ka shahi stage, kitab Nagar din dayal road Laghnau, 1957, P:21. Adeep Syed Masood Hassan Rizvi, Urdu ka aawami stage, kitab Nagar din dayal road, Laghnau ,1957, p:10. Ishrat Rehamani, Urdu drama ka irtaqa, educational book House, Aligarh ,2001, P:53. Al Quran, surah Bani Israel, aayat no 32 Dennis aazik, Dr, drama Muqadma, Pakistan television centre, Peshawar,1988 P:21,45,46. Ibid khatir Ghaznavi, Dr, Drama Pazaib, Pakistan television center,1988 Peshawar, P: 25 Fasih ud din, Dr, Drama Chara gar, Pakistan television center,1975, Peshawar, p: l22 A R Jalal, Dr, Drama Sahil, Pakistan television centre,1986, Peshawar, P: 26 Afzal Raza, Dr, Drama Roshni, Pakistan television,1982 Peshawar, p:34
ٹی ایس ایلیٹ ،علامہ اقبال اور مجید امجد کی شاعری میں تصورِ ماحولیات کی مماثلت
T.S. Eliot is famous in English poetry for expressing modern ideas. He was one of the first poets to talk about science and the connection between humans and their environment. His poetry clearly shows the pain of modern industrial life. He wanted a clean environment, free from smoke and pollution. He wished for people to live close to nature. In Urdu poetry, his contemporary poets Allama Iqbal and Majeed Amjad also shared similar thoughts. They wrote about science and the relationship between humans and nature. In the early 20th century, modern car industries grew in North America, Europe, and other parts of the world. The smoke from these cars caused pollution, which led to smog and toxic air that became dangerous for humans. Allama Iqbal got tired of machine life and wanted to live among trees and beautiful valleys. Majeed Amjad was against cutting trees. He believed that cutting trees increases pollution. He thought trees help clean the environment and that forests are important for the safety and survival of humans. References in Roman script: Yasseen, Muhammad,Doctor,Engrazi Adab ki Mukhtaser Tareekh, Ali Gharh, ( Bharat) Majlis-i-Traqee –i- Adab Urdu Hind, P:202-203 Bari Aleeg,Company ki Hakumat, Lahore, Darooshoor,Urdu Bazar ,1999, P :303 Eliot T.S. Selected Poems’’ London, Faber and Faber,1980, P:3 Ibid, P:4 Ibid, P:19 Iqbal, Muhammad, Allama, Doctor,Kulyaat –i-Iqbal, Lahore, khazeena –i-Adab, Alkreem Markeet, P :59-60 Sadiq, Muhammad, Dr, “ A History Of Urdu Literature” Karachi, Oxford University Press, 1985 P :453 Majeed Amjad, “Kulyaat –i- Majeed Amjad” Muratab: Khaja Muhammad Zakria, Lahore, Alhamd Publications,2014, P :72-73 Choudhary, Iftikhar Akram, Prof,Asool –i-Gughrafia(Tabbiee wo Ansani) Lahore, Elmi kitab Khana,2017 P:667 Majeed Amjad,Kulyaat –i- Majeed Amjad,Muratab: Khaja Muhammad Zakria, Lahore, Alhamd Publications,2014, P:69 Wazeer Agha,Daeeray aur Lakeerain, Lahore, Maktaba Fikro Khayal,1986, P:55 Ibid Majeed Amjad, “Kulyaat –i- Majeed Amjad” Muratab: Khaja Muhammad Zakria, Lahore, Alhamd Publications,2014, P: 184
جمیلہ ہاشمی کے ناول ”دشتِ سوس “ کا مطالعہ ( اسلامی تناظر میں )
Jamila Hashmi’s novel Dasht-e-Soos stands as a monumental work in Urdu literature, weaving a profound narrative around the life and philosophy of Hussain bin Mansoor Hallaj, particularly his iconic proclamation "Ana al-Haqq" (I am the Truth). This study explores the novel through an Islamic perspective, analyzing its engagement with Sufi thought, the tension between Sharia (exoteric law) and Tariqa (esoteric path), and the interplay of divine and human love. The novel situates Hallaj’s spiritual journey within the socio-political and intellectual milieu of 10th-century Baghdad, portraying his martyrdom not as a tragedy but as a triumph of spiritual transcendence, embodying the Sufi concepts of fana (annihilation) and baqa (subsistence in God). Through poetic language, intricate psychological character studies, and vivid imagery, Hashmi transforms Dasht-e-Soos into a universal exploration of the human quest for divine truth. The novel’s integration of Islamic elements, such as tawhid (divine unity), Quranic recitations, and the sanctity of Ramadan, underscores its relevance in bridging individual spiritual experiences with collective religious frameworks, posing enduring questions about reconciling personal enlightenment with societal norms. References in Roman Script Jamila Hashmi, Dasht-e-Soos: Hussain bin Mansoor Hallaj; Ek Ghanaaiya, Sang-e-Meel Publications, Lahore, 2002, p. 59 Al-Qur'an, Surah Al-Qasas, Ayat: 88 Jamila Hashmi, Dasht-e-Soos, p. 50 Ibid, p. 15 Ibid, p. 12 Ibid, p. 18 Muhammad Fareed, "Novel 'Dasht-e-Soos' ka Mowzuaati Mutala", mashmoola: Tareekh o Saqafat, Pakistan, July - December 2018, p. 60 Jamila Hashmi, Dasht-e-Soos, p. 67 Al-Qur'an, Surah Az-Zumar, Ayat: 8 Jamila Hashmi, Dasht-e-Soos, p. 465 Al-Qur'an, Surah Aal-e-Imran, Ayat: 169 Al-Qur'an, Surah Ar-Rahman, Ayat: 26-27 Jamila Hashmi, Dasht-e-Soos, p. 165 Hafiz Naeem Mazhar, Pakistani Urdu Novelon mein Islami Fikr ki Aksasi, maqala baraye PhD, NUML University, Islamabad, p. 256
خالد فتح محمد کے افسانوں میں صنفی امتیاز
Khalid Fateh Muhammad is renowned in Urdu literature as a short story writer and novelist. Newspapers should make people feel a change in thinking and appearance. They should also spread real awareness. Their news should reflect the truth of life and social issues. A newspaper should show the reality, not just present events. It should have such light that brings clarity and understanding to society. A significant aspect of his short stories is that he has exposed the injustices faced by women in our society. It should be kept in mind that in today's modern world, even women should have equal rights. They should get the same rights as men, and no one should treat them unfairly. He believes that women are victimized on many levels in our society. It had been shown in their legends that the tragedy of the women in the subcontinent is that they either have to face contradictions on the behalf of women like themselves or they are victims of the men in their houses. The characters of men in fiction are free from all restrictions and all restrictions are made only for women. Issues such as honor killings, forced marriages, humiliation, etc., have been present in Pakistani society for decades. This article uncovers the gender discrimination and contradictions present in Khalid Fateh Muhammad's short stories. References in Roman Script: Ashraf Shareef, Diwaron kay Raz aur Khalid Fateh ka Fan (Coloumn), Mashmoola: Roznama 92 News, Lahore: 27 March 2022, P.13 Khalid Fateh Muhammad, Dagh Dagh Ujala, Gujranwala, M. Publications, 2003, P.29-30 Ibid, P.49-50 Ibid, P.60 Khalid Fateh Muhammad, Jama Taqseem, Gujranwala, M. Publications, 2nd Edition, 2007, P.72 Khalid Fateh Muhammad, Dewaron Kay Raz, Lahore: Aks Publicaitons, 2022, P.10
Dr. Rabia Sarfraz (Corresponding Author)
Sarmad Sehbai is regarded as one of the significant contemporary poets whose poetry reflects intellectual depth, cultural awareness, and aesthetic diversity. His ghazal remains rooted in classical tradition while simultaneously embracing modern sensibility. This study analyzes the tone and style of Sarmad Sehbai’s ghazal, with particular focus on diction, imagery, symbolic elements, phonetic patterns, and the intrinsic musicality of his verse. The research reveals a unique harmony between subtle imagination and intense emotion in his poetic expression. The objective is to understand Sehbai’s ghazal within its artistic and intellectual framework and to highlight its aesthetic richness. In Sarmad's poetry, we observe a variety of tones. At times, he adopts a classical style, while at others he leans toward modernism; sometimes he moves toward realism, and at other times he fills his poetry with romantic emotions. He is undoubtedly influenced by classical poetry, yet he does not allow it to dominate him, nor does he accept the traditional beloved of classical poetry. References in Roman Script: Sarmad Sehbai, Sab Se Alag, (Murattib) Ashraf Saleem, Lahore, Satawez Matboo‘aat, 2020, P: 138 Sarmad Sehbai, Pal Bhar Ka Bahisht, Islamabad, Alhamra Printing Press, 2008, P: 14 Anees Nagi, Tashkeelat, Lahore, Jamaliyat, 2006, P: 191 Hayat Amr Husaini, Doctor, Wujoodiyat, Srinagar, Batool Publications, 1990, P: 97 Sarmad Sehbai, Sab Se Alag, (Murattib) Ashraf Saleem, Lahore: Satawez Matboo‘aat, 2020, P: 21 Ibid, P: 26 Ibid, P: 35 Ibid, P: 33 Ibid, P: 27 Ibid, P: 38 Ibid, P: 47 Ibid, P: 54 Ibid, P: 72 Ibid, P: 130 Ibid, P: 30 Ibid, P: 25 Ibid, P: 32 Ibid, P: 64 Ibid, P: 90
غیر مسلم شعرا کی نعت نگاری :سردار پنچھی کی نعت کا تنقیدی جائزہ
The praise and admiration of the Prophet of Islam, Hazrat Muhammad (peace be upon him), have not only been expressed by followers of Islam, but poets, writers, philosophers, and thinkers from every religion and background around the world have also written in his honor. Urdu holds the unique distinction of being the language with the largest collection of poetry in praise of the Prophet (peace be upon him). Moreover, within the rich tradition of Urdu poetry, the contribution of non-Muslim poets to Na’at (poetry in praise of the Prophet) is no less significant than that of any other language. Maharaja Sir Kishan Prasad 'Shad', Dilu Ram Kausari, Tilok Chand Mehroom, Har Gopal Tufta, Jagan Nath Azad, Laxmi Narayan, and Kunwar Mahendr Singh Bedi are among the many non-Muslim poets who have composed Na’ats in praise of the Prophet Muhammad (peace be upon him). Among these poets, one prominent name is Sardar Panchhi. His Na’at poetry reflects a deep devotion and heartfelt reverence for the Prophet, expressed in a beautifully artistic manner. Owing to the richness of his style and the purity of his emotions, his Naat holds a distinguished place in modern Urdu Na’at literature۔ References in Roman Script Jagan Nath Azad, bahawala: Behr-e-Zamaan Behr-e-Zabaan az Noor Ahmad Meerthi, Idara Fikr-e-Nau, Karachi, 1996, p. 35 Sardar Panchhi, Gulistan-e-Aqeedat, Kankans Parkash Publishers, Jalandhar, 2005, p. 26 Ibid, p. 37 Ibid, p. 46 Ibid, p. 47 Ibid, p. 31 Ibid, p. 45 Muhammad Zahid, Kulliyat-e-Naat o Manqabat (ghair matboo‘a), p. 29 Sardar Panchhi, Gulistan-e-Aqeedat, Kankans Parkash Publishers, Jalandhar, 2005, p. 29 Ibid, p. 24 Ibid, p. 44 Ibid, p. 30 Ibid, p. 29 Ibid, p. 45 Ibid Ibid, p. 20 Sardar Panchhi, Bostan-e-Aqeedat, Kankans Parkash Publishers, Jalandhar, 2005, p. 46 Ibid, p. 46
Copyright (c) 2024 Journal of Urdu Literature and Indigenous Languages (JULIL)
اصغر ندیم سید: تخلیقی دھنک کی رنگارنگ دنیا
Asghar Nadeem Syed is a highly respected figure in the world of literature, known for his work in drama, short stories, novels, poetry, and essays. His literary journey began with translating revolutionary poetry, all while continuing to write his own verses. He made his mark in drama writing with Pakistan Television, creating several memorable and successful dramas. After 2000, he turned his attention to novel writing, and with his acclaimed novel “Dasht-e-Imkaan”, he introduced a fresh, unique approach to storytelling. This article explores Asghar Nadeem Syed’s life and the lasting impact of his artistic contributions. Asghar Nadeem Syed has been honored with several awards in recognition of his services, including the Presidential Pride of Performance Award, PTV’s Best Playwright of the Decade Award, NTM’s Best Playwright of Five Years Award, the Graduate Award, the Nigar Award, and the very first Lux Style Award. He is currently teaching film studies at various universities and is actively engaged in academic and literary pursuits. References in Roman Script: Interview: Sameena Pirzada, Rewind with Sameena Pirzada, YouTube channel, 22 August 2019 Ibid Ibid Interview: Najm ul Hassan, Melody Time, Suno Digital YouTube channel, 31 January 2022 Interview: Sameena Pirzada, Rewind with Sameena Pirzada, YouTube channel, 22 August 2019 Interview: Najm ul Hassan, Melody Time, Suno Digital YouTube channel, 31 January 2022 Interview: Mohsin Bhatti, GN News ke Sang with Asghar Nadeem Syed, GN News YouTube channel, 21 May 2023 Interview: Sameena Pirzada, Rewind with Sameena Pirzada, YouTube channel, 22 August 2019 Interview: Rahman Firas, Rubaru with Asghar Nadeem Syed, Rekhta YouTube channel, 24 September 2023 Ibid Interview: Mohsin Bhatti, GN News ke Sang with Asghar Nadeem Syed, GN News YouTube channel, 21 May 2023 Interview: Najm ul Hassan, Melody Time, Suno Digital YouTube channel, 31 January 2022 Interview: Rahman Firas, Rubaru with Asghar Nadeem Syed, Rekhta YouTube channel, 24 September 2023 Ibid Asghar Nadeem Syed, Phirta Hai Falak Barson 2, Lahore: Sang-e-Meel Publications, 2024, p. 14 Asghar Nadeem Syed, Tarz-e-Ehsas, Lahore: Sang-e-Meel Publications, 1988, pp. 15-16 Asghar Nadeem Syed, Adhori Kuliyat, Lahore: Sang-e-Meel Publications, 2014, p. 22 Asghar Nadeem Syed, Dabistan Khul Gaya, Lahore: Sang-e-Meel Publications, 2019, p. 255 Asghar Nadeem Syed, “Tooti Hui Tanab Udhar”, Lahore, Sang-e-Meel Publications, 2019, p. 216 Asghar Nadeem Syed, Phirta Hai Falak Barson 2, Lahore: Sang-e-Meel Publications, 2024, p. 14
ترقی پسند فکر؛ماضی اورحال،مسائل اور چیلنجز
No one can deny the importance of movements in the history of language and literature. In the past, the movement which left its deep impact on minds in terms of literary, political and social contexts was progressive movement. progressivism was quite popular at the public level as well. This movement was made controversial but the writings that came out in support and opposition of this movement opened the doors of new debates. This movement still exists today as a thought and trend in Urdu literature. In the present era, this thought is facing new problems and the new thoughts of progressivism are being nurtured in the minds of new Urdu writers, this research paper covers it. The progressive manifesto was actually the creation of the conditions under which the poor class of the third world had been suffering for a long time. In response to the situation, they began to come up with literature and criticism that reflected the minds of the poorer sections of society۔ References in Roman Script Taraqi Pasand Adab dastavezat, Taraqi Pasand Adabi Golden jubilee cometti, p:11 Sajad Zaheer Roshnai, Maktaba Danyal, Karachi, 2005, P:78 Rafi Uzaman Zubairi, Taraqi Pasand Tahreekke Urdu Adab Par Asarat, Roznama Express,19-January 2024 Abid Asrar UlHaq Majaz, Aahang, Azad Kitab Ghar, Dehli, 1956, p:87 Jafar Ali, Asar-Naya Adab kidhar Ja Rahahai-mashmoola Naya Adab Halqa Adab Lakhnaw 1940, p:10 Abid Hasan Manto, Taraqi Pasandi ki Riwayat our Globalization mashmoola Irtiqa Sajad Zaheer our Taraqi Pasand Tahreek Number –Irtiq Matbooaat Karachi,2006, p:122 Albert parson mashmoola" Yaqeen " AnjumanTaraqi Pasand Musannifin,2016, p:26 Abid Saleem Raz, Samraj se Aalmi Aman ko darpeshkatraat- Yaqeen- Anjuman Taraqqi Pasand Musannifin ,2016, p;30 Albert Einstein, Socialism hi kuon? Tarjuma M. Mazhar Mashmoola Irtiqa, volume 20, February-March, 1998, Karachi, p:8 Abid Anwar Ahsan Siddiqui, Taraqi Pasand Tahreek ki Adm Faaleat ke Asbab our Aeenda ke Imkanat Mashmoola Irtiqa Sajad Zaheer Number-June, 2006, p:215 Anwar son Roy BBC Urdu.com Karachi ,2012 Sahar Ansari, Tanqeedi Ufaq, Pakistan Study Center, University of Karachi, 2014, p:52
اُردو اَدب میں مشرقی تنقید کے رجحانات: تحقیق و تجزیہ
Urdu Criticism springs from the Persian and Arabic sources. Persian Criticism is the sequence of Arabic criticism. Though the Persian criticism was nominated by Arabic criticism but in spite of all Persian criticism maintained its individuality. After the formation of Pakistan, Urdu criticism has been divided into three phases i.e. Progressive criticism, criticism of Halqa.e. Arbab-e- Zauq and Eastern criticism. Research indicates that there are a number of common values between East and West. Ghalib and Iqbal are such a significant topic in Urdu criticism that even every school of thought has put ample light on it. In this article, features of Eastern criticism are described. It has also been narrated that all notable writers have derived motivation and guidance from Arabic and Persian sources of knowledge. On the other hand, Eastern criticism has been alleged being conservative. But Eastern criticism is inclined towards Classical Literature, indeed. References in Roman Format: Abid Ali, Asool-e-Inteqad-e-Adbiyaat, Lahore: Majlis-e-Taraqqi-e-Adab, 1960, P:187 Abu-al-Kalam Qasmi, Dr., Mashraqi Sheriyaat Aur Urdu Tanqid Ki Rawayat, Lahore: Maghrabi Pakistan Urdu Academy, 2000, P:13 Ibid Asloob Ahmad Ansari, Andazay, Ali Garh: Universal Book House, 2008, P:405 Kaleem-ud-Din Ahmad, Urdu Tanqid Par Aik Nazar, Patna: Book Emporium, 1983, P:130 Abdullah, Syed, Dr., Wali Se Iqbal Tak, Lahore: Sang-e-Meel Publications, 2007, P:19 Abid Ali Abid, Asool-e-Inteqad-e-Adbiyaat, P:4 Andaleeb Shadani, Dr., Daur-e-Hazir Aur Urdu Ghazal Goyee, Lahore: Shaikh Mubarak Ali & Sons, 1951, P:128 Nazir Niazi, Syed, Iqbal Ka Mutal’aa Aur Doosray Mazameen, Lahore: Kutab Khana Punjab, 1941, P:70-71 Ibid, P:406 Abdullah, Syed, Dr., Urdu Adab(1857-1966), Lahore: Maktaba Kheyaban-e-Adab, 1967, P:Bay-Jeem Jeelani Kamran, Tanqid Ka Naya Pas Manzar, Mashmoola: Urdu Tanqid, Murattaba:Ishtiaq Ahmad, Lahore: Al-Qamar Enterprises, 2009, P:126
نظیراکبر آبادی کی نظم میں ہندوستانی مقامی جمالیات
Nazir Akbarabadi has made the details of Indian society a part of his poems with great beauty. Indian local objects, customs, religious festivals, daily activities, public fairs, and moral values have been included in his poems with great elegance and grace. This is the reason that in Nazir Akbarabadi, we find the atmosphere of Indian locality to the utmost degree, from which he has also distilled aesthetic beauty. One of his greatest gifts is that he has kept the language very simple and flowing. So that the people can easily understand his speech and Rooh has been successful in this to a great extent. Nazir Akbarabadi has skillfully made Indian culture a part of his poems. There are many examples where they have adopted the Indian culture in a very integrated and consistent manner. How many harmonious and moving conditions are there in Kalam Nazir for both Tarbiya and Ralmia۔ Reference in Roman Script Nazir Akbar Abadi ,Jawahir e Kulyat Nazir (Lakhnow :Munshi Navle Kishore,1922,P :18. Ibid,P :44. Nazir Akbar Abadi, Jawahir e Kulyat Nazir (Lakhnow: Munshi Navle Kishore,1922, P:169. Rasheed Hassan Khan (Muratib), Intikhab Nazir Akbar Abadi ( Nai Dehli : Maktiba Jamia ,1997, P :36_37. Ibid, P 41. Shakeel ur Rehman, Nazir Akbar Abadi ki jamaliyat(Nai Dehli:qaumi council braye firoog Urdu zuban,2003),P :12. Haroon ur Rasheed Tabasum, Doctor,125 ahl e qalam ( Jehlam : book corner Showroom,2016), P 60. shakeel ur Rehman, Nazir Akbar Abadi ki jamaliyat, P: 22