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دراسة موضوعية فنية لشعر السيّد محمد أمين علي النّقوي

Javed Akhtar — 2026-03-31

This article, entitled "An Artistic and thematic study of the poetry of Sayyed Amin Ali Naqvi" covers the scholarly and literary contributions of the prominent Pakistani religious scholar and Sufi poet, Mr. Syed Muhammad Amin Ali Naqvi (1940–2008). He belongs to the noble Saadat-e-Naqvi family, and his lineage traces back to Imam Hussain (A.S.) through 45 generations. He received spiritual and academic training from the Great Scholar of Pakistan (Muhaddith-e-Azam), Maulana Muhammad Sardar Ahmad, along with other illustrious teachers, and completed the Dars-e-Nizami course.

After spending a lon

After spending a long period in seclusion and dedicated spiritual practice, Mr. Naqvi suddenly entered the scholarly and literary arena, astonishing everyone with his immense talents. His greatest claim to fame is his poetic work, "Muhammad ﷺ hi Muhammad ﷺ," a collection of Naats (praises of the Prophet) composed entirely in Huroof-e-Ghair Manqoota (letters without dots), which has made history in the world of literature. In addition to Urdu, he possesses complete mastery over Arabic, Persian, Hindi, and Punjabi. His poetry is not merely verse but serves as a comprehensive message of religious outreach (Dawah), love for the Prophet ﷺ, and the unity of the Muslim community (Ummah). The primary objective of his poetry is to eliminate disunity and linguistic divides among Muslims, gathering them instead around the central pillar of love for the Prophet ﷺ.

g period in seclusion and dedicated spiritual practice, Mr. Naqvi suddenly entered the scholarly and literary arena, astonishing everyone with his immense talents. His greatest claim to fame is his poetic work, "Muhammad ﷺ hi Muhammad ﷺ," a collection of Naats (praises of the Prophet) composed entirely in Huroof-e-Ghair Manqoota (letters without dots), which has made history in the world of literature. In addition to Urdu, he possesses complete mastery over Arabic, Persian, Hindi, and Punjabi. His poetry is not merely verse but serves as a comprehensive message of religious outreach (Dawah), love for the Prophet ﷺ, and the unity of the Muslim community (Ummah). The primary objective of his poetry is to eliminate disunity and linguistic divides among Muslims, gathering them instead around the central pillar of love for the Prophet ﷺ.

شعرية الرحلة في كتاب ’’على نهر كونهار‘‘ للدكتورة مريم البادي

Dr. Mahmood Al-Rahbi — 2026-05-19

This study seeks to approach the poetics of travel in Dr. Mariam Al-Badi’s book “On the Kunhar River” by focusing on description as a central structural and aesthetic component in shaping travel discourse. The study proceeds from a critical perspective that views travel literature not merely as a record of events and scenes, but as a form that artistically reproduces them through language, reflection, and the interweaving of the self with place, time, and the other. The research analyzes the representations of description through five main axes: the description of people and their customs, the description of place, the description of time, the description of animals, and the description of plants, while clarifying their semantic and aesthetic functions within the text.

The reading reveals that “On the Kunhar River” goes beyond the limits of tourist travel writing and becomes a literary text saturated with poetics. The natural and human scenes in Pakistan are transformed into spaces for contemplation, comparison, and the evocation of memory. The presence of the writing self also emerges as an organizing element of the narrative vision, as the observation of mountains, rivers, villages, and people is inseparable from inner emotion and aesthetic interpretation. The study shows that description in the text does not serve merely a decorative function, but contributes to the construction of meaning, reveals the distinctiveness of place, deepens the human dimension of the journey, and transforms fleeting everyday details into literary images with suggestive power. Thus, “On the Kunhar River” becomes a travel text open to aesthetic reading, not simply a record of a travel route, but a writing experience that combines autobiography, observation, and poetic imagination.

اهمية نهج البلاغه و فاعليته الحضارية : دراسة تحليلية في الابعاد الفکرية والاخلاقية والسياسية والادبية

Ghulam Murtaza Soomro — 2026-06-29

This study examines the significance of Nahj al-Balaghah and its civilizational effectiveness through an analytical exploration of its intellectual, ethical, political, and literary dimensions. As a distinguished collection of sermons, letters, and sayings attributed to Imam Ali ibn Abi Talib and compiled by Al-Sharif al-Radi, Nahj al-Balaghah occupies a central position in Islamic intellectual and cultural heritage. The study highlights how this work transcends its historical context and continues to offer valuable guidance for contemporary societies. The intellectual dimension of Nahj al-Balaghah emphasizes reason, knowledge, faith, and human responsibility, providing a comprehensive framework for understanding the relationship between humanity, society, and the Creator. Ethically, it promotes justice, honesty, moderation, compassion, and moral self-discipline, contributing to the development of virtuous individuals and cohesive communities. Politically, the text presents principles of good governance, accountability, social justice, equality, and the protection of human rights, particularly reflected in Imam Ali’s directives to public officials and governors. From a literary perspective, Nahj al-Balaghah is regarded as a masterpiece of Arabic eloquence and rhetoric, distinguished by its profound meanings, stylistic beauty, persuasive argumentation, and enduring influence on Arabic and Islamic literature.

The study concludes that the civilizational value of Nahj al-Balaghah lies in its ability to integrate intellectual depth, ethical guidance, political wisdom, and literary excellence into a coherent vision for human development. Its teachings continue to inspire scholars, thinkers, and reformers, making it a timeless source for understanding the foundations of a just, moral, and enlightened society.

تأثير الفكر الصوفي على الأدب العربي: في سياق جمع الجوامع (دراسة تحليلية)

Dost Ali Sikandari — 2026-07-01

The main objective of this research is to reveal the spiritual and intellectual dimensions that play an important role in the construction of Arabic literature, and to explain the constructive role of Arabic literature in how Sufi concepts are used to express human, moral, and emotional values.

This research adopts a descriptive analytical method by reading the texts in جمع الجوامع and analyzing their intellectual and aesthetic content, focusing on Sufi terms, symbols, and signs that reflect the spiritual experience of Sufism. The research focuses on influencing the literary style and enhancing the expressive meaning in the text, and highlighting the influence of Sufi concepts in Arabic literature.

This research concludes that Sufi thought played an important role in literary guidance in جمع الجوامع, where the meanings of love for Allah, gratitude, asceticism, piety, and spiritual knowledge are clearly expressed, and the text contains a lot of beauty. Figurative language also plays a major role in enhancing the aesthetic aspect of this text and highlighting its interpretative dimensions.

This research confirms that جمع الجوامع is an important example of the interaction between Sufi thought and Arabic literature, and this interaction plays an important role in enriching the Islamic literary heritage and expressing spiritual values, which have been an integral part of Arabic and Islamic culture throughout the ages.

توظيف أدوات الذكاء الاصطناعي في تعليم اللغة العربية للناطقين بغيرها وأثره في تنمية مهارتي الاستماع والمحادثة(دراسة تطبيقية تجريبية)

Dr. Madiha Sadiq — 2026-07-01

Artificial Intelligence (AI) has become an influential tool in language education, offering innovative approaches that complement traditional teaching methods. In teaching Arabic to non-native speakers, AI technologies provide effective support for developing listening and speaking skills. This study examines the effectiveness of AI in enhancing Arabic listening and speaking skills among female students at the Center for Teaching Arabic to Non-Native Speakers at the International Islamic University Islamabad. It explores learners’ interaction with AI-based listening and speech-production tools and analyzes their impact on listening comprehension, pronunciation accuracy, fluency, and oral expression. Recognizing AI’s ability to simulate certain aspects of human intelligence, the research investigates how AI can facilitate language learning through increased engagement, interactive practice, and immediate feedback. The findings reveal that integrating AI with conventional instructional methods creates a more personalized and interactive learning environment, significantly improves learners’ listening comprehension and speaking performance, and bridges the gap between technological advancement and traditional pedagogy. The study presents a practical model for incorporating AI into future Arabic language teaching programs.

الحكمة والزهد والموعظة في كلام الإمام علي عند أدباء العصر العباسي: دراسة موضوعية في الكتب الأربعة

Ahmad Raza Chandio — 2026-07-13

Notwithstanding the fact that the discourse of Imam Ali encompasses a multitude of profound themes, each of which could constitute an independent subject of scholarly inquiry, the present study undertakes an examination of three selected themes drawn from his discourse, namely: wisdom (al-ḥikmah), asceticism (al-zuhd), and exhortation (al-mawʿiẓah, i.e., moral counsel). Furthermore, the study elucidates the extent to which these specific thematic strands, derived from the discourse of Imam Ali, exerted a discernible influence upon the literary figures of the Abbasid era and their four celebrated Arabic compendia, along with their respective authors. The investigation is circumscribed to four seminal works: al-Bayān wa-al-Tabyīn by al-Jāḥiẓ, Adab al-Kātib by Ibn Qutaybah, al-Kāmil fī al-Lughah wa-al-Adab by al-Mubarrad, and al-Nawādir by Abū ʿAlī al-Qālī. The study adopts the thematic (mawḍūʿī) and analytical (taḥlīlī) methodologies, supplemented by the comparative (muqāran) approach, and endeavours thereby to demonstrate that the litterateurs of the Abbasid period appropriated the discourse of Imam Ali as a singularly significant literary and intellectual reservoir. The scholarly focus is concentrated upon three thematic axes: wisdom, asceticism, and moral exhortation. The findings of the study reveal the profound impact of Imam Ali's discourse upon the rhetorical architecture and intellectual framework of Arabic prose during the Abbasid era, inasmuch as this discourse was not merely employed in the literary works for purposes of ornamentation or religious veneration (tabarruk), but was rather embraced as a normative criterion for argumentation, moral edification, and rhetorical excellence.

صراع الهوية المستلبة: حضور الأندلس في الرحلة العمانية "عين وجناح" لمحمد بن سيف الحارثي

Hany Ismaiel Mohammad Abo Retaba — 2026-07-13

This study uncovers the image of alienated identity in Omani writer Muhammad bin Saif al-Harithi's journey to Andalusia, recorded in his book "Ayn wa-Janah" (Eye and Wing). It starts from a central problem: how is alienated identity shaped in the encounter with the Western Other and the Arab self alike, and what patterns does it assume? The study holds that alienation is not confined to the defeated alone but extends to the victor too, whenever he fails to genuinely belong to what he inherited or built. It adopts a critical-analytical method, drawing on postcolonial concepts established by Frantz Fanon and Gayatri Spivak, the concept of the "victorious subaltern" developed by the study to trace the alienation shared by the defeated and the victor, and Jacques Lacan's "mirror stage" theory, used to analyze the defenses of the "fractured subaltern." The study moves through eight sections: from the alienation of transient identities and identity disturbance, to the distortion of heritage by the "victorious subaltern," the erasure of identity under capitalism, myth as a tool to justify incapacity, rebellion against self-identity, the fractured subaltern's discomfort at seeing his image reflected in a similar Other, and finally "alienated victory," where alienation extends to history itself. The study concludes that alienation is a deep, entrenched structure affecting the defeated and the victor alike; that nostalgia, myth, distortion, and the theft of history deepen alienation rather than resolve it; and that travel narrative traces identity conflict with exceptional depth, placing the self in direct confrontation with the Other, history, and place at once.

Keywords: Alienated Identity, Travel Literature, Postcolonial Criticism, Fractured Subaltern, Lacan's Mirror Stage.

ترجمة عربية لمائة وعشرين بيت شعر من غزليات الشاعر الأردي الكبير أسد الله الغالب

Umar Farooq M. Abbas — 2026-10-05

This article comprises the Arabic rendition of twenty nine Ghazals of the great Urdu poet of all times Mirza Asadullah Khan Ghalib. And, before that, the article delineates the genre of Ghazal as a form of poetry quite familiar to the Urdu reader. But, to the Arabs, Ghazal has merely been a subject among others used in the only form of Arabic poetry: the Qaseedah. However, the Urdu Ghazal, to the contrary, is recognized as a genre in itself, not merely the exotic prelude with which the Qaseedah was generally opened. This Urdu Ghazal followed the pattern of Persian Ghazal that was detached from Qaseedah and provided with a symbolic connotation of mystic nature initially. Later, a variety of subjects were used in this Ghazal as a separate genre, which then adopted in Urdu as it was, and surpassed the other genres in its popularity and adoptability to every kind of notions and subjects. This separate genre of Ghazal was pioneered by the renowned Iranian Sufi poet Sanāʾī Ghaznavī (d. 529 AH). And, according to the convention, the poet addressed in this Ghazal Persian Cupbearers (Mughbachagān) or Turkish Ghulams (Wishaqān) who circulated among the drinkers with cups of wine in the taverns. As for the form or structure of the ghazal as a specific poetic genre, it consists of a minimum of five couplets (verses) and does not exceed fifteen or seventeen verses in general; although some of the classical poets composed longer ghazals as well. There is no "Organic Unity" binding together the verses of a single ghazal. Each verse possesses an independent meaning or content that makes it self-sufficient. Only the meter and rhyme, as well as refrain (Radeef), join the verses of a Ghazal with each other. The tradition of Takhallus in Ghazal is also elucidated, which is normally translated as a pen-name; yet, as a matter of fact, it refers to a certain name that the poet chooses to incorporate into the last verses of his odes or Ghazals. As for Ghālib (d. 1869 CE), he is the second of the three great geniuses of Urdu poetry, the first being Muḥammad Taqī Mīr (d. 1810 CE) and the last Muḥammad Iqbāl (d. 1938 CE). He lived during the early period of British colonial rule in the Indian subcontinent and closely observed the turmoil and transformation that events were undergoing. He was, first and foremost, a Persian poet, and had attached greater importance to his Persian poetry. Nevertheless, he became famous for his relatively small corpus of Urdu poetry and is regarded as the greatest of all Urdu poets. He forged a unique poetic style for himself and remained unparalleled through the ages, holding himself aloof from others. He delved deeply into the psyche of human life and outer cosmos, and granted himself the freedom to contemplate the major issues that had sparked debate across epochs, expressing that with complete frankness, in a loud voice and a satirical tone. Yet, he did not compromise his extraordinary poetic artistry and refined literary sensibility. His poetry is difficult for the general readership. Nonetheless, we find in his poetry a large number of couplets and hemistiches that have attained the status of proverbial adages.