Tabeer e Nau

تعبیرِ نو

2026-06-22T09:16:34+00:00

اداریہ

2026-06-22T09:11:44+00:00

اداریہ

اینگلو انڈین الفاظ و مرکبات کی لغات اور ان کے چند دل چسپ اندراجات

2026-06-18T06:14:14+00:00

Abstract: Anglo-Indian words and phrses include terms and expressions that are part of a vocabulary used by the British during their long stay in the Indo-Pak subcontinent. Born out of a situation that required the Britons to communicate with the local populace, some of these words and phrases were coined by blending words from the English language and some local languages, such as, Urdu and Hindi. Also, some coinages were the English words used in an altogether different nuances, virtually unknown to the native speakers. Yet another category of Anglo-Indian words shows an Anglicised pronunciation and spelling of local words.

A number of dictionaries listing Anglo-Indian words and phrases have been compiled. This article introduces and briefly reviews such doctionaries and also analyses a few interesting entries, taken from these dictionaries, along with their etymolgies. In some cases, despite admirable research by the compilers of these dictionaries, the precise origin and etymological roots of words are hitherto unknown, for instance, the origin of words gymkhana, cangee house and buggy is still obscure.

قومی بیداری میں اقبال اور نذرالاسلام کا کردار

2026-06-22T03:43:50+00:00

Allama Iqbal and Qazi Nazrul Islam were contemporary poet and writer, during the last period of British Rule in the Subcontinent. Their messages played a singnificant role in awakening and getting freedom. Allama Iqbal gave his messages in Urdu/Persian and Qazi Nazrul Islam in Bengali. The Muslims of the British India mostly speak Urdu and Bengla languages. Persian was the wastly spoken language and source of knowledge in the south and central Asia. In this Article the role of Allama Iqbal and Nazrul Islam has been discussed.

Moreover, contemporary idealogies of politics, social and economical aspect of human lives are also highlighted. At that time secular idealogies ie, capitalism and communism were the prevalent idealogies governing the whole world. Though Muslims were the one fifth of the world population, but they were the subject of western powers and their idealogies. Allama Iqbal and Nazrul Islam advocated that Islam is the best idealogy to practice, even in these days of modernism and scientific reign. They foreesee that Islam will be the supreme idealogy of the future.

نغمہ زارِ حفیظ

2026-06-22T04:17:39+00:00

This article presents a sensitive and insightful appreciation of Hafeez Jalandhari and his celebrated poetic collection Naghma Zar. The study highlights Hafeez's unique contribution to Urdu lyrical poetry, particularly his ability to transform the traditional geet into a vibrant expression of human emotions, cultural memory, and musical beauty. His poetry reflects the colours of everyday life, the charm of changing seasons, the spirit of festivals, and the emotional warmth of love and patriotism. Poems such as "Barsaat", "Krishan Bansri", and "Preet Ka Geet" reveal his deep attachment to local culture and his remarkable talent for blending melody with feeling. The article also discusses the admiration expressed by critics like Josh Malihabadi and Firaq Gorakhpuri, who viewed Hafeez's poetry as emotionally rich, melodious, and artistically original.

The essay further explains that the enduring beauty of Naghma Zar lies in its simplicity, musical flow, and heartfelt expression. Hafeez Jalandhari combined Indian folk imagery and local linguistic flavour with the elegance of Persian and Arabic poetic traditions, creating a poetic voice that feels both refined and deeply human. His verses do not merely describe scenes; they awaken emotions, memories, and a sense of cultural belonging. Through rhythm, repetition, vivid imagery, and lyrical softness, Hafeez gave Urdu poetry a fresh musical dimension that continues to resonate with readers. The article concludes that Naghma Zar occupies a distinguished place in modern Urdu literature because it celebrates beauty, humanity, and emotional sincerity while preserving the cultural and artistic spirit of its age.

مکاتیبِ فارسیِ غالب کی اردو تعبیر و تشکیل

2026-06-22T04:35:27+00:00

Translation is an art that requires skills for the transference of meaning and sense of a text from one language to another. Literary translation is more subtle and, as such, requires more adeptness when it comes to the conveying of a writer’s intended meaning to the readers in a different language. The letters written by Mirza Beg Asad Ullah Khan (1797-1869) aka Ghalib are of seminal importance for the researchers in the field of Urdu literature as they depict not only Ghalib’s views and events of his personal life but also provide valuable glimpses into the sociopolitical landscape of Indian Subcontinent of the nineteenth century. However, the ones that he penned down in Persian remained out of reach for his Urdu readers for a very long period of time due to the dearth of standard translation that would simultaneously retain the aesthetics of his Persian letters while translated into Urdu and the equivalence of difficult words and phrases that would be relatable to the ones rooted in the culture of Indian subcontinent. From 1996 to 2015, Partav Rohila (1932-2016) undertook this momentous task of translating all the letters written by Ghalib, in Persian, to different addressees during his life into Urdu. Over the span of these 19 years of rigorous research into Ghalib’s correspondences in Persian language, Rohila compiled five collections of the letters that were earlier published but lacked the hallmarks of a satisfactory translation as the comparative analysis of the translation of some of these letters cited in the present study suggests. This study is an endeavor to critically evaluate this seminal contribution of Rohila towards the enrichment of Ghalibian Studies. In this connection, the researcher has taken care of analyzing the translation done by Rohila by keeping in mind the main criteria of literary translation i.e. it should not sacrifice the aesthetics of the source text for dragging the meaning from the source language to the target language, it should not leave any lacunae which may confound the reader of the target text and it should be in accordance with the writer’s intended meaning, style and desired impact. The significance of the present oeuvre of the researcher lies in the urgency of the authentic works of translation which are vital not only for widening the canon of Urdu literature and the works of stalwarts like Ghalib but also for globalizing, hitherto, the lesser-known works.

اردو نعت میں تجسیم کاری:اجمالی جائزہ

2026-06-22T07:34:34+00:00

This paper explores the use of personification in Urdu naats, a literary device where poets attribute human qualities to abstract concepts such as love, devotion, faith, and divine attributes. By giving form and voice to intangible ideas, personification allows readers and listeners to emotionally connect with spiritual themes in a more vivid and relatable way. In Urdu poetry, this technique often portrays concepts like mercy, guidance, and devotion as living entities capable of feeling, speaking, or acting, which enhances the aesthetic and devotional appeal of the poetry. Personification also helps convey the intensity of the poet’s emotions and the depth of their spiritual experience, making abstract divine qualities more accessible to human understanding. Classical and contemporary Urdu poets have skillfully employed this technique to enrich their naats, combining rhythmic beauty with emotional resonance. By analyzing examples from these works, the study demonstrates how personification not only strengthens literary expression but also deepens the reader’s or listener’s spiritual engagement, creating a more immersive and heartfelt experience of devotion.

اردوغزل پر متصوفانہ تعلیمات کے اثرات

2026-06-22T07:47:37+00:00

A survey of Urdu ghazal from the period of Wali Dakhni to Akbar Allahabadi shows a strong and continuous presence of Sufi thought expressed through poetry. The ghazal written between this time frame of about two hundred years, reflects several important mystical concepts such as concealment of faults (pardahposhi), Effacement of the self (Nafs kushi), devotion to the spirtual guide, faith in blessings gained through service to sufi saints, withdrawal from worldly affairs, Sacred wonders of the sufi saints, spirtual authority (Tassarruf), and reliance in God (Tawakkul). These themes represent the teachings and practices of the Sufi tradition and demostrate the deep connection between poetry and Sufism.

Many poets like Wali Dakhni, Siraj Orangabadi, Zahoor uddin Hatim, and Meer taqi Meer, Khawaja Haider Ali Atish, Bekhud Dehlvi, Mustafa Khan Shefta and Akbar Allahabadi skillfully incarporated these elements into their verses. For instance, Wali Dakhni referred to well known Sufi texts, while Shakir Naji mentioned the names of Sufi orders and emenent saints in his ghazal. This study examines and analyzes such selected verses in detail, highlighting both their thematic richness and artistic excellenc.

’’مقامِ خلافت‘‘ کی تہذیبی، سیاسی اور ادبی اہمیت

2026-06-22T07:57:14+00:00

Maqaam-e-Khilafat by Sir Sheikh Abdul Qadir is an important Urdu travelogue that presents a detailed account of Istanbul and the Ottoman Caliphate from historical, political, social, religious, and cultural perspectives. The author does not describe Turkey merely as a geographical country but as the spiritual and political center of the Muslim world. Through his journey, he highlights the significance of the Ottoman Caliphate as a symbol of Muslim unity, leadership, and civilization. He vividly portrays important landmarks such as Hagia Sophia (Ayasofya), Yildiz Palace, and Bab-i Ali, explaining their historical and symbolic importance in the preservation of Islamic heritage. The travelogue reflects the author's keen observations of Turkish society, education, governance, journalism, and public life. Sir Sheikh Abdul Qadir critically examines the political challenges faced by the Ottoman Empire, including European interference, internal weaknesses, and the gradual decline of the Caliphate. He emphasizes that the Caliphate was not merely a political institution but a source of spiritual strength and collective identity for Muslims across the world. The author combines factual information with deep emotional attachment to Islamic history and culture. His writing style is rich, descriptive, analytical, and symbolic, making the travelogue both informative and thought-provoking. The mention of revered personalities such as Hazrat Abu Ayyub Ansari (RA) further strengthens the spiritual dimension of the narrative. Through historical reflection and personal observation, the author encourages readers to understand the importance of unity, cultural awareness, and intellectual revival within the Muslim Ummah. Overall, Maqaam-e-Khilafat is not only a travel narrative but also a valuable historical and ideological document that preserves the memory of the Ottoman legacy and inspires readers to reflect upon the past, present, and future of the Muslim world