Dr. Ghulam Hussain Zulfiqar Research Centre, Lahore
© Author(s). This article is published as Open Access under the Creative Commons Attribution 4.0 International License (CC BY 4.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
Visual Hybridity and Cultural Resistance: The Interplay of Colonialism and Indigenous Art Forms
This review article considers visual hybridity as a cultural form of resistance in colonial and post-colonial contexts. It considers how indigenous performance has been impacted by, and responded to, colonial aesthetics and representation. It draws on important theoretical engagements with visual hybridity, focusing particularly on Homi K. Bhabha’s concepts of mimicry, ambivalence, and the third space. It argues that hybridity was never simply the outcome of colonial impacts, but rather a deliberate site for negotiation, subversion and identity-making. Through a series of historical and contemporary case studies, beginning with the case of Indo-Portuguese Christian art on the Malabar Coast, to Latin American “Indochristian” art, to folk/popular traditions like Kalighat painting and Pattachitra, as well as recent diasporic art-making practices like Yinka Shonibare, and Nina Mangalanayagam, this review considers how hybrid visual practices have functioned both as meaningful tactics of survival, critique and self-assertion. The study suggests that hybridity provides an opportunity to subvert colonial authority: by reworking colonial motifs into locally determined forms and materials, the artists destabilize the symbolic hierarchies of colonial powers and call into question their claims to cultural superiority. Simultaneously, the forms provide reclamation of agency for indigenous people by inserting native symbolic systems into frameworks that have been imposed on them. In religious domains, syncretic acts permitted the ongoing existence of indigenous spiritual traditions while colonialism silenced them. Hybridity also plays a pivotal role in identity negotiation, especially for diasporic and mixed-heritage people. Through hybrid visual languages, artists demonstrate their complex in-between selves and challenge the notion of fixed cultural binaries. Furthermore, hybrid art often serves as political commentary, utilizing satire, symbolism and digestible visual language to critique social and colonial hierarchies. The debate surrounding authenticity demonstrates that hybrid pieces of art, at their worst, may not be authentic or pure; The commodification of hybrid art also can neutralize the subversive or artistic intentions of hybrid art and those analyzing it thereby emphasizing the aesthetic, marketability, and commercial appeal of hybrid forms, which does not recognize nor appreciate their deeper meanings and significance. Ultimately, this paper suggests that visual hybridity is a valuable analytical tool for analyzing art and a living and evolving method for creating and experiencing art, with ramifications for decolonial futures. Furthermore, viewing hybrid art as an opportunity to create resistance, identity formation, and dialogue, scholars and practitioners alike can better recognize the lasting effects of colonization on Indigenous cultures, honor the strength of these cultures, and support the creative and political rebirth and revitalization of Indigenous ways of being in the world. The paper ultimately stresses the significance of using contextualized and community-sensitive applications of hybrid forms, as they should be viewed as aesthetic and embodied histories that are political and provide a forum or pathway for collective transformation.
visual hybridity, cultural resistance, postcolonial theory, indigenous art, syncretism, mimicry, colonialism, identity, decolonial art
Copyright (c) 2026 Shoaib Mehmood, Dr. Aqsa Malik (Author) https://creativecommons.org/licenses/by/4.0
Representation of the “Initiation Ritual” in Rostam’s Seven Labors: A Mythological and Phenomenological Reading Based on Mircea Eliade’s Theories
This study, drawing on Mircea Eliade’s mythological and phenomenological theories, examines the initiation ritual in Rostam’s Seven Labors in Ferdowsi’s Shahnameh. According to Eliade’s mythological patterns, the Seven Labors of Rostam go beyond a mere sequence of heroic battles and can be seen as the representation of an archetypal mythological model. The aim of this article is to decode the structure and mythological foundations of the Seven Labors within the framework of the initiation ritual, and to explain how Rostam, by passing through difficult trials, attains the status of a sacred hero and a bearer of cosmic order and mysteries. Since Eliade considers the initiation ritual as a form of sacred and religious transition and a means of discovering a people’s religious and mythological secrets, this article analyzes the stages of the Seven Labors in light of the ontological and mythological teachings of Zoroastrianism, in order to interpret the symbols and concepts confronted by the hero. The findings reveal that Eliade’s elements and patterns of the “initiation ritual” are clearly observable in the story of the Seven Labors: patterns such as separation from the mother as a symbolic departure from the profane world, the undertaking of arduous trials and the manifestation of the sacred, and finally entering the cave of the White Demon as a return to the womb and a rebirth, completing Rostam’s process of initiation. Moreover, the results indicate that the Seven Labors serve as a symbolic system for the hero’s acquaintance with cosmogony and the forces of good and evil in the Zoroastrian tradition, and therefore go beyond a merely heroic narrative.
Mircea Eliade, Initiation Ritual, Symbolic Death, the Sacred, Decoding
Copyright (c) 2025 Fadhl Mahmood Wali, Prof. Dr. Jihad Shukri Rashid (Author) https://creativecommons.org/licenses/by/4.0
Research on motivational factors for journalists to work in adverse circumstances
This study investigates the motivational factors within Pakistani journalists. That keep them committed to their profession despite the problems they face such as job insecurity, low wages, psychological stress, and the personal safety threats. Qualitative approach was taken out as a research design; eight semi-structured interviews were conducted within journalist form electronic and print media. Thematically analyzing the interviews, the study revealed that intrinsic motivations such as passion for truth, desire to create social change and idealism helped them sustain their professional dedication. Some other non-monetary benefits which includes public recognition, access to decision-makers and also sense of power associated with journalism emerged as a significant motivator. Although there was some dissatisfaction among the participants because of irregular salaries, lack of organizational support, their professional identity and commitment to informing the public outweighed financial disincentives. The findings suggest that intrinsic and social motivations play a larger role than extrinsic rewards in driving persistence. The study recommends that media managers provide greater financial and institutional support to enhance journalists’ organizational loyalty and well-being, ultimately contributing to a stronger and more responsible media landscape.
Journalistic Motivation; McClelland’s Theory of Needs; Intrinsic and Extrinsic Motivation; Occupational Stress; Media Ethics; Organizational Commitment; Qualitative Thematic Analysis; Adverse Working Conditions; Pakistani Journalism; Freedom of Expression
Copyright (c) 2026 Waleed Wajid (Author) https://creativecommons.org/licenses/by/4.0
Iqbal’s travelogue in the light of his letters
The letters of Allama Muhammad Iqbal written to contemporary religious scholars, literary figures and political leaders form an important part of his intellectual and literary legacy. These letters are unique in style and rich in thought, reflecting his deep engagement with the religious, cultural and political issues of his time. During his travels to different countries for the pursuit of knowledge and to deliver lectures, Iqbal continued to express his ideas through correspondence. These letters provide a broad view of the political conditions of the Indian sub-continent and the socio-cultural environment of various Muslim societies. They also reveal his personal connections with spiritual and religious circles, showing the close link between his beliefs and his public life. Although, written in prose, the language of these letters often carries a poetic tone, which adds to their literary value. This study examines Iqbal’s correspondence as both historical evidence and literary expression, highlighting its importance for understanding his thought and personality more fully.
Allama Muhammad Iqbal, Letters, Travelogue, Muslim society, political thought, Intellectual history.
Copyright (c) 2026 Dr. Abeera Ahmad, Muhammad Hammad Niazi (Author) https://creativecommons.org/licenses/by/4.0
Qateel was a promenent grammarian, poet & prosodist. Daryā-e-Latāfat is a great joint work by him and Insha Allah Khan, which deals with Urdu grammar and rhetoric. In the early period, beginner poets and students faced major issues such as prosodic complexity & inconsistency; therefore, prosody was included in this book in that context. In this same framework, Qateel made an initial effort to harmonize prosody with the linguistic structure of Urdu and local temperament and to make it more engaging. However, Qateel devised neither a new metrical system parallel to that of Khalil nor introduced any fundamental reform in prosody. Like other prosodists, he followed only the classical Aruz. Nevertheless, alongside the conventional prosodic feet, he attempted some innovation by proposing alternative terminology, but this effort did not prove successful. The objective reality is that, compared to the first part of Daryā-e-Latāfat, its second part is neither reliable nor technically sound and authoritative. Its status in the book is secondary. Urdu critics have regarded the prosodic discussions of Daryā-e-Latāfat, in comparison with its morphological and syntactic discussions, as superficial and unproductive. However, Qateel’s arguments regarding Sabab-e-saqeel and Fawasil are certainly thought-provoking for scholars & students of prosody; therefore, they deserve careful reflection. Similarly, his practice of classifying the modified metrical forms and rhythms of the basic metres under a single pattern also reflects his prosodic sense. These very prosodic issues have been discussed in this article.
Khalil, Aruz, Qateel, Prosody, Poetic metres, Urdu, Fawasil.
Copyright (c) 2025 Abdul Shakoor Shakir, Dr. Arifa Iqbal (Author) https://creativecommons.org/licenses/by/4.0
A Scholarly Investigation of Ahl al-Bayt al-At-har: Meaning, Identifiers, and the Perspective of Ahl al-Sunnah
This research article presents a comprehensive linguistic and semantic analysis of the Arabic terms Al (آل) and Ahl (أهل) , which have been subject to scholarly debate regarding their derivation and meaning. Classical lexicographers and grammarians, including Khalil ibn Ahmad, Ibn Faris, Ibn al-Jawzi, and Al-Fayruzabadi, have offered differing views: some trace Al to the root ’awala (to return), while others connect it to Ahl (family or kin). The study examines these derivations, the transformation of letters through linguistic processes, and the distinctions between Al and Ahl in grammatical usage and semantic scope. Furthermore, the article explores the semantic implications of these terms, especially in the context of the Quran and Hadith, highlighting that Al generally refers to those closely related to a person either by lineage or association, including followers, whereas Ahl has a broader usage encompassing family and dependents. The research also addresses the specific usage of Ahl al-Bayt (the People of the Household) of Prophet Muhammad ﷺ, distinguishing between its general and specific meanings. Through Quranic verses and authentic Hadiths, it is established that Ahl al-Bayt includes the Prophet’s close relatives, his wives, and his offspring, who are exempt from receiving Zakat, as supported by narrations from Zayd ibn Arqam, Abdullah ibn Harith ibn Nufayl, and others. The study concludes with an integrated understanding of linguistic derivation, semantic nuance, and jurisprudential implications concerning Al, Ahl, and Ahl al-Bayt in Islamic tradition.
Al, Ahl, Linguistic Analysis, Semantic Study, Quranic Terminology, Prophet Muhammad ﷺ, Lineage, Household
Copyright (c) 2025 Moeena Sarwat, Dr. Zahida Bilqees Bukhari (Author) https://creativecommons.org/licenses/by/4.0
The tax system established by Hazrat Umar (RA); (An Analytical Study of the Four Schools of Jurisprudence)
In Islam, taxes were first collected in the form of customs duties and it was Farooq Azam who first ordered the collection of this customs duty in an organized manner. Those taxes should also be collected from their traders in the same manner as customs duties are collected from our traders in non-Muslim states. The reasoning of the four juristic schools regarding customs duty was also investigated. The four Imams agree on its collection. Imam Abu Yusuf states that if Dhimmi(ذمی) goods are transported from Muslim countries to Dara al-Harb, then customs duty should be collected every time they pass through. Imam Shafi'i, Imam Malik, and Imam Ahmad ibn Hanbal state that only one bar of customs duty should be collected per year. Regarding the amount of customs duty, Imam Abu Yusuf says that if goods worth two hundred dirhams or twenty shekels(مثقال) are carried, one fortieth of it should be collected from Muslims, one twentieth from dhimmis, and one tenth from the Harbiyyah. Imam Shafi'i says that it should be collected as Farooq al-A'zam said, that is, one-fourth of the tithe should be collected from the Muslims, half a tithe from the Dhimmis, and one-tenth from the Ahl al-Harb. Imam Malik says about this issue that one-tenth should be collected from the Ahl al-Harb merchants, and Imam Ahmad ibn Hanbal says that one-tenth was collected from the Banu Taghlib. While determining the status of customs duty, Imam Abu Yusuf (may Allah have mercy on him) and Imam Ahmad bin Hanbal are of the same opinion. They call customs duty a tribute, while Imam Shafi'i and Imam Malik call customs duty a Jizya. The analysis of the article will be presented in the form of a summary at the end of the article.
Hazrat Umar, Imam Shafi'i, Amount, Collected, Customs Duty, Four Juristic, Traders, Jizya
Copyright (c) 2025 Syed Ashfaq Ahmad, Dr.Hafiz Muhammad Arshad Habib (Author) https://creativecommons.org/licenses/by/4.0
Analysis of Qawaid-e-Ali Sheri by Muhayy-ud-Din Bin Nizam
Qwaed-e Alisheri is annotation of sikandar Nama by” nizami ganjavi the great story teller in mathnavi genre. He wrote khamsa (five treasures) which was welcomed not only in Iran but in subcontinent too. It left deep impact on Persian literature of subcontinent .Amir khusrau the great poet and musicologist wrote khamsa in of Nizami. Sikandernama consists of two parts and in this annotation both parts has been explained in easy and beautiful way. Language of this annotation is very easy as muhayy ud din bin Nizam ud din to convey the inner and original meanings of verses in sikandernameh. Symbolically used words have also been discussed and elaborated beautifully. Literary features of this annotations have been enhanced the beauty of classical writing. A great personality named “Laad Dehlavi (in Mughal emperor Humayon era used to elaborate sikandernameh in court(majalis) and another person named muhayud din bin Nizam ud din used to note down all these explanations on request of Main Alisheri. .
Qwaed e Alisheri, Iran, Subcontinent, Khamsa, Nizam ud din
Copyright (c) 2024 Muhammad Hussain, Dr. Uzma Zareen Nazia (Author) https://creativecommons.org/licenses/by/4.0
Identification of Nafs and Its Training: A Comparative Study of Mevlana Rumi and Hadrat Sultan Bahu’s Sayings
Sufism has been a path of peace in every age. This is because Sufism is founded on the training and purification of the self (nafs). A Sufi is one who, after passing through the stages of recognizing and disciplining the self, gains control over it. Therefore, the understanding and training of the self (nafs) has always been among the most important subjects of Sufism, and Sufi masters in every era have emphasized this teaching. Mevlana Jalaluddin Rumi (RA) and Hadrat Sultan Bahu (RA) are two great names in the world of Sufism. Both saints rendered their services in their respective times and regions, and compiled poetic and prose works to guide seekers of truth. The present article offers a brief comparative study of the ideas of these two spirituals masters with reference to the recognition and training of the “nafs”.
Sufism, Self (Nafs), Mevlana Jalaluddin Rumi, Hadrat Sultan Bahu
Copyright (c) 2025 Dr. Naseem Ur Rehman (Author) https://creativecommons.org/licenses/by/4.0
Islamic Spiritual Practices and Mental Health: A Neurotheological Approach to Sufism
The intersection of spirituality and neuroscience leads to the emergence of neurotheology, a field dedicated to exploring how spiritual practices influence the brain and mental well-being. Despite the increasing prevalence of mental health challenges globally, culturally sensitive frameworks for addressing these issues, particularly within Muslim communities, remain underexplored. This raises critical questions: How do Islamic spiritual practices, particularly those in Sufism, impact brain function and mental health? Existing literature highlights the psychological and emotional advantages of mindfulness and meditation, yet the transformative potential of Sufi rituals like Dhikr (remembrance of God) and muraqabah (meditation) remains largely untapped in contemporary therapeutic models. By analyzing Sufi practices through the lens of neurotheology, this study underscores the universal applicability of these spiritual traditions in fostering emotional resilience, alleviating anxiety, and enhancing social cohesion. The scope of this research extends beyond individual mental health to addressing cultural sensitivities, promoting interfaith dialogue, and integrating faith-based approaches into global mental health strategies. The objective is to integrate Islamic spiritual traditions with contemporary neuroscientific research, providing evidence-based insights for mental health professionals, researchers, and faith leaders. This exploration holds profound importance for contemporary society, offering a culturally inclusive approach to mental health that can benefit diverse populations. By validating the therapeutic potential of Sufi practices, this study not only enriches our understanding of spirituality and the brain but also contributes to holistic healing and the global discourse on mental well-being.
Neuroscience, Spirituality, Meditation, Sufi practices, Dhikr
Copyright (c) 2025 Fazeel Eayaz, Thameem Ushama, Dr. Hafiz Muhammad Sharif (Author) https://creativecommons.org/licenses/by/4.0
The literature of Nama Sahit and traditional Punjabi dress
This study examines various literary works known as clothing namas that reflect the social and cultural aura of British India, considering various articles related to clothing, these writings express profound concerns regarding gender roles, ethical values, class tensions and changing cultural values. The BURQA NAMA for example reveals the contradiction experienced by a woman who intends to wear burqa but restriction imposed on her by her husband to not wear it. KHADDAR NAMA reflects the spirits of swadeshi movement which not only encourages the use of local fabric but also reject to foreign imports. Moreover, the GHAGRI NAMA criticize the moral downfall related to the arrival of modern government facilities such as electricity and water taps. The DHOTI NAMA express the loss of traditional culture as people adopt new fashions morally out of imitation. Finally, the SARHI NAMA focuses the class-based aspiration specifically the lower-class woman wishing to ambulate the dressing style of wealthy woman. Inclusively, these namas show that clothing is not merely a collection of fabric. It is a deeper cultural symbol to which society express issues of identify modernity, cultural ethics and social standards.
British, India, Burqa Nama, Khaddar Nama, Ghagri Nama
Copyright (c) 2025 Fozia Kausar, Dr. Aasma Qadri (Author) https://creativecommons.org/licenses/by/4.0
A Study on Majam-al-Fawaid by Ghulam Hamdani Mushafi
Ghulam Ali Hamdani Mushafi was a classical and ancient Urdu and Persian poet and writer. He was born in 1748AD in Amroha, Uttar Pradesh and died in 1824 in Lucknow, Uttar Pradesh, India. After Mir Taqi Mir, Mushafi is the highest in Urdu poetry as a whole. In his poetry, vitality, youth, color, and form are described in a perfect way. Mushafi gained the power to describe chaos and disorder, suffering, pain, love, and especially the diversity and experiences of love in his poetry. All this background becomes clear in his speech. Mushafi's poetry has depicted the chaos and sufferings of his era in essays, poems, ghazals, and other genres. Majma-al-Fawaid is a very beautiful manuscript of Ghulam Ali Hamdani Mushafi, consisting of Persian and Arabic poetry and prose, which is available in the Punjab University Central Library, Lahore. There is only one manuscript of Majma-al-Fawaid and the importance of this manuscript is that it gives us an insight into the life of Mushafi, which is not available anywhere else. Mushafi has collected all that was left of his poetry and named it Majma-al-Fawaid. Colorful topics can be seen in Majma-al-Fawaid. It also includes a few of Magazines of Mushafi. By reading it, we can get an idea of ​​Mushafi's ability in Persian language, how Mushafi has written on various topics in simple and easy words, and Mushafi's temperament can also be gauged from it, and this book also reveals his knowledge and grace.
Mushafi Hamdani, Majma-ul-Fawaid, Amroha, Dehli, Urdu and Persian Literature, Arabic Prosody, Punjab University
Copyright (c) 2025 Iqra Saleem, Prof. Dr. Muhammad Sabir (Author) https://creativecommons.org/licenses/by/4.0
Analytical Study of the Themes of Khazana-e-Jawahar-e-Jalali
Makhdoom Jahanian Jahan Gasht Sheikh Jalal al-Din Bukhari (707–785 AH), is counted among the great Sufis and great scholars of the subcontinent. He not only dedicated himself to the propagation of Islam but also took up the task of spiritual and moral education and training of the common people. He is a renowned saint of the Suhrawardiya and Chishtia lineages. He pledged allegiance to Sheikh Ruknuddin Abu al-Fath in the Suhrawardiyya order and received favor from Sheikh Nasiruddin Mahmud in the Chishtiyya order. One of the important collections of Jalaluddin Bukhari's works is the Khazana Jawahar Jalaliyya. It was compiled by his disciple Fazlullah Abbasi in (781 AH).Khazana Jawahar Jalaliyya is not just a repository of mystical teachings and moral points. It is also an invaluable literary and historical source of the intellectual, cultural and religious milieu of the 8th century AH. As such, it is also an important source of Sufi thought and the socio-cultural events of the Muslim world in the subcontinent.
Makhdum Jahanian Jahangasht; Malfuzat; Khazanat al-Jawahar al-Jalali; Sufism in South Asia; Fazl Allah ibn Ziya al-‘Abbasi
Copyright (c) 2025 Zeeshan Javid, Prof. Dr. Muhammad Nasir (Author) https://creativecommons.org/licenses/by/4.0
Class, Inequality, and Ideology: A Marxist Comparative Study of The Sweepress and Ghost Kitchen
This study examines how class inequality, economic exploitation, and ideological control shape the lives of marginalized workers in Tariq Rahman’s The Sweepress and Ross Raisin’s Ghost Kitchen. Using a qualitative approach rooted in Marxist literary criticism and supported by Althusser’s theory of ideology, the research investigates how the poor are made invisible, undervalued, and socially restricted in both Pakistani and British societies. The analysis shows that although the two stories belong to different cultural backgrounds, both reveal how economic systems shape human experience and limit social mobility. The study addresses a gap in comparative literature by analyzing a South Asian servant-class narrative alongside a modern Western gig‑economy narrative, demonstrating that exploitation is universal across cultures. The findings highlight that literature works as a mirror of society, revealing how labour, class, and ideology shape the daily lives of ordinary people, while also encouraging readers to question the structures that normalize injustice.
Class, Inequality, Ideological control, Marxist literary criticism
Copyright (c) 2025 Tooba Batool, Wareesha Israr, Suliman Khan (Author) https://creativecommons.org/licenses/by/4.0
Characterization of Alif Laila: Translated by Ratnath Sarshar
The article by Ratan Nath Sarshar examines Alif Laila (The Arabian Nights) as a narrative corpus that presents a rich diversity of characters, encompassing royalty, merchants, magicians, tricksters, and ordinary individuals. These figures are constructed in striking moral and social contrasts—virtue and vice, loyalty and betrayal, power and vulnerability—offering a nuanced reflection of human nature and societal structures. While many characters possess larger-than-life qualities, their emotional depth, including love, fear, ambition, and hope, renders them relatable. Central to the narrative is Scheherazade, whose strategic use of storytelling demonstrates intelligence, courage, and the redemptive potential of narrative art. Sarshar’s analysis highlights how Alif Laila integrates elements of fantasy with cultural and moral instruction, illustrating the interplay between personal agency, ethical choices, and destiny.
Arabian nights, Characters, loyalty, betrayal, moral instruction, ethical choices, destiny
Copyright (c) 2025 Dr. Asifa Izzatullah (Author) https://creativecommons.org/licenses/by/4.0
The Concept of Samaa in Urdu Ghazal: A Brief Review
Samaa is a spiritual as well as cultural activity. In general, recitation of Holy Quran and reading of selected poetic verses in specially arranged private gatherings is called samaa. Being the masters of this art, Sufies have established rules and regulations for the effective commencement of such gatherings. Urdu ghazal is profoundly rich in the use of Sufistic terms. When it comes to the conceptualization and use of the term Samaa, one notices a wide range of emotions associated with this particularly favorite ritual of sufies. This paper aims at describing different dimensions how the Urdu poets have conceived this meaningful term and how did they present it in there poetic verses. It includes several poetic verses written by Siraj Aurangabadi, Imam Bakhsh Nasik, Shakir Naji, Akbar Ilah Abadi, Nawab Mustafa Khan Shefta, Altaf Hussain Hali, Khawaja Haider Ali Atish and Allama Iqbal.
Holy Quran, Samaa, Sufi, Wajd, Khanqah, Urdu ghazal, Siraj Aurangabadi, Altaf Hussain Hali, Allama Iqbal
Copyright (c) 2025 Dr. Abeera Ahmad, Dr. Baseera Ambreen (Author) https://creativecommons.org/licenses/by/4.0
The Linguistic Formation in the Fiction of Sami Ahooja
When a short story writer constructs the language of his story. He also attempts to create effective communication within it. At times, this battle with words does not produce positive results and the outcome appears in the form of failure. In Sami Ahuja’s work as well, these symbols are not ordinary elements. In Sami Ahuja’s writing, symbols and abstraction are the result of self-created linguistic experiments. He appears indifferent to how much the inherent qualities of language may have been affected by this approach. Creating a new language by combining a few different words and then applying it was not a scientific process.
Symbols and abstraction, Self-created linguistic experiments, Scientific process.
Copyright (c) 2025 Dr. Maryam Irfan, Prof. Dr. Muhammad Kamran (Author) https://creativecommons.org/licenses/by/4.0
Performativity and Soundscape in a Ritual; A Schechner-Crawford Study of Mehfil e Milad’s Performativity and Soundscape
Mehfil e Milad un Nabi (P.B.U.H) is a concept very common in South Asia as the celebration of the birth of Prophet Muhammad (Peace be Upon Him). It is celebrated all year round and specifically on 12th Rabi ul Awwal in Islamic calendar, the birthdate of Prophet Muhammad (PBUH). This research paper aims to analyze the soundscape of Mehfil e Milad ritual. The theoretical frameworks used for this purpose are Richard Schechner’s concept of rituals as performances given in his book Performance Studies- An Introduction, and Kate Crawford’s concept of lurkers and listeners from the anthology The Sound Studies Reader. The research has been conducted on selected videos from YouTube. The method used for this research is historiographical method, i.e. research and analysis through the documented records. Taking into account the existing research on space and visuals of Mehfil e Milad, this research paper aims to address the research gap of the contribution of sound to the performativity of Mehfil e Milad. The scope of this research is limited to the analysis of performativity and soundscape in Mehfil e Milad and has no concern about the theological or doctrinal interpretations of Mehfil e Milad.
Mehfil e Milad, Performance, Performativity, Ritual, Soundscape.
Copyright (c) 2025 Noor ul Ain Faraz, Dr. Arooj Ehsan (Author) https://creativecommons.org/licenses/by/4.0
Aggression as Political Identity: An Attitudinal Analysis of Selected Pakistani Political Parties’ Tweets on 9th May Events
The present study aims to examine how aggression is discursively constructed as political identity in PTI and PML-N tweets related to the 9 May 2023 events in Pakistan. While political aggression on social media is often discussed in terms of incivility or hate speech, less attention has been paid to evaluative aggression expressed through emotions, moral judgement, and event framing, particularly in English–Urdu partisan discourse. A qualitative discourse-analytic design was employed. A total of 34 publicly available tweets (17 PTI and 17 PML-N) were purposively selected and analyzed using Martin and White’s (2005) Appraisal Theory, focusing on Affect, Judgement, and Appreciation. The findings reveal that aggression was systematically organized through evaluative meanings that constructed in-group legitimacy and out-group exclusion. PTI discourse primarily framed aggression as ethical resistance and victimhood, whereas PML-N discourse presented it as state-centered moral authority and criminal accountability. The study highlights and recommends the role of evaluative language in normalizing political aggression and sustaining polarized identities in digital political crises.
Attitudinal Analysis, Aggression, Discursively Constructed, Partisan, Ethics, Legitimacy
Copyright (c) 2025 Samara Anwar, Dr. Tazanfal Tehseem (Author) https://creativecommons.org/licenses/by/4.0
Performing Endangerment: Sound, Image and the Staging of Heritage in Indus Blues
Pakistani folk music survives in a social landscape where economic strain, shrinking patronage and anxieties around morality make life harder for musicians. These pressures have led to a growing social suspicion of music and have placed many traditional instruments and performers at risk of disappearance. Indus Blues by Jawad Sharif is an honest documentation of this pressure not through abstraction but by closely tracing the living performers whose art endures even as the social worlds sustaining it erode. Nevertheless, even though the film has been widely discussed as a documentary of cultural heritage, almost no scholarship addresses Indus Blues as a performance text on its own. This study addresses that gap by arguing that Indus Blues functions simultaneously as a documentary. Drawing on performance theory, sound studies, and media scholarship, the paper examines how the film produces a mediated sense of liveness and affective urgency. Methodologically, the study combines historiographic analysis with close media-formal analysis, focusing on the film’s use of ambient sound, silence, multilingual voice, camera framing, and spatial composition. The scope of the study is limited to the film’s representational strategies and does not analyze the real communities beyond what the documentary presents. Still, by reading the film closely, the paper offers new insight into how endangered musical cultures are framed, felt, and performed in contemporary Pakistani cinema.
Copyright (c) 2025 Syeda Salma Batool Naqvi (Author) https://creativecommons.org/licenses/by/4.0
Breif Life History and Literary work of KhawajaNajamu Din Sulemani Chishti Taunsvi
Khawaja Najamu Din Sulemani Chishti Taunsvi was very important personality of the 19th century. He was born in shekhawati, Rajisthtan, India. His lineage Pedigree reaches to Hazrat Umer(R.A) and his spirtual path merges with Hazrat Khawajah Moeen u Din Chishti Ajmery. He was disciple and khaliph of Hazrat Khawajah Muhammad Suleman Taunsvi. He was the famous sufi, writer and poet. He left his poetic work in the Persian, Urdu and Hindi languages.
Khawaja Najamu Din Sulemani Chishti Taunsvi, Shekhawati, Rajisthtan, India, Urdu, Hindi, Persian
According to historical evidence, the Persian language and culture spread to the Indian subcontinent with the invasion of Muhammad Ibn-e Qasim and later through the Ghaznavid conquests. Many Iranians, including members of the Iranian ruling and military classes, settled in these regions. Through their presence, not only the language but also the culture and civilization of Iran took root and flourished in this land. The celebration of Nowruz in various parts of Pakistan stands as strong evidence of this cultural influence. People not only recognize Nowruz but also celebrate it with great enthusiasm and grandeur, though with some regional variations. In this article, we have briefly discussed the Nowruz celebrations observed in Pakistan.
Persian, Indian, Muhammad Ibn-e Qasim, Nowruz, Celebrations.
The Syrian Conquests and their effects during the Siddiqui Era
Hazrat Abu Bakr al-Siddique(R.A) the first Caliph, in the early Muslim conquests of the Levant (Syria). It argues that the campaign’s success was not merely a military operation but a result of his firm faith, strategic vision, and exceptional administrative skills. Hazrat Abu Bakr swiftly consolidates the Muslim community by the ending of Ridda war by Following the Prophet’s (ﷺ). He viewed the expedition into Sham as both security and mission to spread Islam. After when initial smaller units set back he launched a large scale multi front invasion. He transfer the military genius Khalid ibn al-Walid (RA) from Iraq to the Syrian front proved decisive, culminating in the pivotal Battle of Yarmuk, it was his strategic decision. No doubt the conquest was largely completed in the era of Caliph Umar’s (RA), its foundation _the planning, army mobilization and initial victories were entirely achievements of Abu Bakr’s brief but transformative leadership. He was the driving force and architect and altered the course of history.
Abu Bakr al-Siddique, Syria, Leadership, Battle of Yarmuk, Islamic Conquest
DISINTEGRATING SELVES: EXPLORING THE POSTCOLONIAL IDENTITY IN BILAL TANWEER’S THE SCATTER HERE IS TOO GREAT
This research paper undertakes a nuanced exploration of identity fragmentation in Bilal Tanweer's The Scatter Here Is Too Great through the lens of Frantz Fanon's postcolonial theory. The novel's portrayal of Karachi's violent and tumultuous landscape serves as a backdrop for the characters' struggles with identity and belonging. Furthermore, the novel’s non-linear narrative structure effectively mirrors the characters' disjointed experiences, revealing the profound impact of colonial history, migration, and displacement on their sense of self. Through Fanon’s concept of alienation, inferiority and dehumanization, this study demonstrates how the novel constructs a postcolonial consciousness haunted by historical trauma and modern chaos. Ultimately, it argues that postcolonial identity is a complex_ evolving construct__dynamically shaped by the intersections of history, memory, and violence.
Postcolonialism, Identity, Fragmentation, Violence, Neocolonialism, Fanon
A Study of Ghulam-Us-Saqlain Naqvi’s Travelogue "Terminus Se Terminus Tak"
Ghulam-Us-Saqlain Naqvi holds a distinguished place in contemporary Urdu prose. He is widely regarded as one of the significant modern writers of Urdu literature. His movements from his ancestral village “Bhirath” (Sialkot) to the metropolis of Lahore, along with his explorations of Lahore’s old quarters during his residence there, kept him in a constant state of creative motion. Alongside this, the characters of his short fiction—who frequently journey back and forth between rural and urban settings—reveal the underlying sources of his narrative art. These very aspects also steered Naqvi toward the non-fictional domain of travel writing. To date, three compilations of his travelogues have been published. His debut travel account, “Arz-e-Tamanna” (1988), presents his journey and observations in the sacred land of Hijaz. The second volume, “Chal Baba Agle Shehar” (1993), records his experiences of England. The third and final anthology, issued in 1997 under the title “Terminus se Terminus Tak”, comprises four travel sketches centered on his journeys across Pakistan. These include: “Koh-e-Bagh Sar Ki Taskheer”, “Lahore se Lodowal Tak”, “Karachi Mein Chaudah Roz”, and “Lahore se Chirat aur Landi Kotal Tak”.
Koh-e-Bagh Sar, Travelogue, History, Civilization, Culture, Society, Satire, Vivid Description, Observations.
Introduction and Analytical Study of "Dewan-e Mufti Imam Bakhsh Watalavi"
Persian poetry in the Indian subcontinent blossomed with the advent of the Ghaznavid conquerors. From that moment, a radiant tradition took root, soon enriched by the genius of poets such as Amir Khusraw, Bedil Dehlavi, and Mirza Ghalib, who elevated the subcontinent to a distinguished place in the vast realm of Persian letters. With the British ascendancy in the nineteenth century, Persian lost its status as the official language, yet the spirit of its poetry endured and preserved in the hearts of Indian people. Among the inheritors of the Persian poetry stands Mufti Imam Bakhsh of Batala, a poet whose Diwan remains a notable contribution to the tradition. His collection encompasses the classical forms of Persian poetry—the Qasida, Na't, Ghazal, Mukhammas, and Tarji'band—each reflecting the aesthetic refinement and spiritual depth of his art. The present study offers an introduction to his Diwan and undertakes an analytical exploration of its poetic and thematic dimensions.
Persian, Ghaznavid, Amir Khusraw, Bedil Dehlavi, Subcontinent, Persian Poetry, Mufti Imam Bakhsh Watalavi, Diwan-e Mufti
Mahatma Gandhi's Concept of Interreligious Tolerance(An Analytical Study)
This research article explores Mahatma Gandhi’s philosophy of interfaith harmony, emphasizing his vision of religious tolerance as a foundation for peaceful coexistence. Recognized globally as a symbol of nonviolence and truth, Gandhi believed that all religions stem from a common moral and spiritual foundation—truth and nonviolence. Through an analytical and critical approach, this study examines how Gandhi implemented the idea of interfaith tolerance in a religiously plural society like India, and what challenges he encountered in this pursuit. The article also contextualizes the concept of tolerance within Islamic teachings, highlighting verses from the Qur'an and examples from the Prophet Muhammad's (PBUH) life that promote peaceful interreligious relations. In addition, the study reviews contemporary global and South Asian literature on interfaith dialogue, referencing scholars like John Hick, Hans Küng, and Dr. Mahmood Ahmed Ghazi. The findings suggest that Gandhi’s model of “Sarva Dharma Sambhava” (equal respect for all religions) is a timeless principle that can guide modern societies toward interreligious understanding, national unity, and global peace. The study recommends including such teachings in educational curricula and community programs to build a more tolerant and inclusive world.
Mahatma Gandhi, Concept of Religious Tolerance, Interfaith Harmony, Religious Tolerance, Peaceful Coexistence, Nonviolence
The Islamic Doctrine of Jihad: A Research-Based Analysis of Modernist Views
The concept of jihad in Islamic jurisprudence and political thought extends far beyond the narrow notion of armed conflict, encompassing spiritual, intellectual, social, and defensive dimensions. In modern times, reformist interpretations have sought to redefine jihad within contemporary moral, legal, and political frameworks, often emphasizing its role in establishing justice, resisting oppression, and fostering ethical and intellectual struggle. This article critically examines these modern perspectives, highlighting how they diverge from classical understandings and shift the discourse from traditional jurisprudential boundaries to new contextual readings. While such reinterpretations underscore the adaptability of Islamic thought, they also raise concerns among traditional scholars regarding the neglect of historical and scriptural foundations. The study concludes that a balanced approach is necessary—one that remains faithful to the original principles of jihad while addressing the ethical and political realities of the modern age.
jihad, Islamic jurisprudence, modernists, reform, defensive jihad
Role of Wazir Afzal in the music of Pakistani Punjabi movies
Music is an art form that expresses ideas and emotions through rhythm, melody and harmony. Music can make people of all ages happy, energetic, and alert. The role of musicians is unavoidable in Pakistani Punjabi Films. The great musician Wazir Afzal was deeply rooted in people's culture and was intimately familiar with the diverse music landscapes from Patiala to Jhang and from Jammu to Bahawalpur. Simplicity and emotion delicacy of nuance marked his music which never failed to enthrall and uplift the people. He made his debut as a Sarod player in Karachi but soon moved to Lahore and started playing another musical instrument; Mandolin. This research article, will present definition of music, life and career of Wazir Afzal alongwith the list of Punjabi Films hits. His tunes are memorable for centuries in the voices of vivacious singers like Noor Jahan, Masood Rana, Afshan, Naheed Akhtar, Shoukat Ali, Mehdi Hassan and many more.
Rhythm, Melody, Harmony, Landscapes, Nuance, Enthrall, Sarod, Mandolin, Vivacious
The Fundamental key to the teachings of Sufism and the mystical style of Jagar-e-Lakht-Lakht (Autobiography)
Spirituality is an integral part of our life. Spirituality is a separate place from our material world. From the Islamic point of view, Sufism is the path to the satisfaction of spirituality. Good morals are the guiding light for humanity and these good morals are the key to the path of Sufism. The Work of a Dervish is to the share and spread love among humans. He brings society towards the path of God with love. Urdu language and literature evolved with the Islamic teachings and practices of the most revered Sufies. Our forefathers did the work of reforming the Indian society through Sufism. These Sufies casted a great influence on the culture of the sub-continent. The autobiography of our forefathers are the adornment of Urdu literature. In this regard, the Sufi’s style of “Jagar-e-Lakht Lakht”(Autobiography) is highlighted.
Taqlid Pasand, Warta-e-herat, Sahib-e-basirat, Mubtadi, Lala-o-gulfam, Naznin, Tahniyat, Shesha gari, Baqa-e-dawam, Tatbo, Amor-e-Mahsosa, Amor-e-Bataniya, Qalid, Inhamaq