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Best novel by Italian Writer Gabriel Dentenzio

Best novel by Italian Writer Gabriel Dentenzio, Italy the most popular country in Europe, has given world-renowned names in the fields of tourism, fashion, politics, literature, painting and other fine arts. One such name in Italian classical poetry and literature is “Gabriel Dentenzio“, who on the one hand made a name for himself in various genres of literature, and on the other hand became a national hero among his people because of his practical participation in the First World War.

On his death, Mussolini, a prominent Italian leader, politician and former Prime Minister of Italy, paid tribute to him. Many famous places and institutions in Italy are named after this great writer. His private home is a museum, attracting a large number of fans from Italy and around the world. The literature he created is still parroted. The year of his birth is 1863, while the year of his death is 1938. Gained a prominent place in Italian literature from his creative literature in the period from 1889 to 1910, during this particular period he kept himself fully active and went on to perform one creative demonstration after another, not only that, but also when his When the clouds of war hovered over the country, especially when World War I broke out, they too took up arms and went to the battlefield to defend their country. In the ten years from 1914 to 1924, he also gained political and military identity for his caste.


Gabriel Dentenzio also influenced many literary movements and contributed to them. One of these movements was the “Decadent Movement”, which was ideologically close to the French literary movement “Symbolism” and the British literary movement “Aesthetics”. Gabriel Dentenzio was also intellectually influenced by Frederick Nietzsche, one of the greatest German philosophers of his time.


His first collection of poetry was published in 1882. Shortly afterwards, a collection of short stories was published, and his first novel was published in 1889. Among the works that Gabriel Dentenzio wrote throughout his literary career were 7 novels, 6 poems, and 3 legendary collections published. He also wrote a collection of 8 plays and 4 autobiographies. He also wrote a screenplay for one film, while two films were made on his life in 1985 and 2020. His third novel, The Entrepreneur(We have chosen The Intruder. The first English translation of this novel was done in 1897. A film was also made on this novel in 1912. Another film is “The Innocent”, a popular Italian film. The memorable film was made by the composer Licino Visconti. He co-wrote the script of the film with two other filmmakers and did justice to the novel with his instructions on the cinema screen. The film was first screened in 1976.

The film is also memorable in that it was the filmmaker’s last film, after which he died. All aspects of the film, including acting and music, have been impressive, which is why it is considered an important creation in Italian cinema. In 2020, Gabriel Dentenzio’s autobiographical film “Il cattivo poeta” has been made, which, after watching it, reveals how he divided his life between caste and creation.

On the one hand, he fully expressed his creative dispersed imagination and aesthetics, on the other hand, he jumped on the battlefield without fear and danger and gained the status of a national hero. This novel and the film based on it is an important addition to world literature.

Best novel faiz and loneliness

Best novel faiz and loneliness when the snare of poetry enters its siege and the wave of sarsari carries it wave by wave, when does the heart want to get out of this condition. Breaking this magical silence with a conversation is like scattering flower petals instead of enjoying the beauty and fragrance. Speaking or writing on Faiz’s poetry is like scattering petals.

Then why am I writing on Faiz? Perhaps I would like to come out of this trap and see the grace that was an extraordinary human being in his own right, who was a true intellectual both intellectually and practically, who maintained human dignity even in the worst of circumstances and the same of knowledge and wisdom. Stay on the level where only the truth is written. Faiz did not apologize for his pen and written words. Not from anyone, not from the elders, not from the contemporaries, not from the readers.

This wisdom is expressed in poetry, and with the condition of a true poet, it also creates some dimensions from the light of thought, where poetry becomes inspiration. Such poetry is free from the bondage of language and place. We are talking about the spirit of the age. novel in urdu says this soul is not present in modern poetry, then it remains nothing but lifeless words. It neither awakens the mood nor shakes the mind, nor does it evoke the invisible atmosphere that requires a great deal of art to feel. How poetry enters an invisible atmosphere is difficult to grasp. Just read Faiz’s poem and enter this siege.


From the heart will be the dead thing again, O heart, O heart

This is the beloved of loneliness

This is a guest for an hour, will go

When will this cure your love?

The savage shadows will rise in anger

It will go away, the rest of the shadows will be left

All night long your blood will be bad

War is over, no game, O heart

Enemies of life are all, all killers

This hard night too, this shadow too, loneliness too

There is no similarity between pain and war, O heart

Bring on the flames

Where is the flame of rage?

Where is that burning flower?

There is heat, there is movement, there is energy

There are two salient features of Faiz’s poetry. Resistance against imperialism and the system of exploitation. The love that is from the living lover. Romance is involved in both. In this way, the two sides are not divided into cells, but are connected to each other in most of the poems. So their resistance also seems very natural. Then they have their own dictionary which is the same in all kinds of emotions. Whether it is the bitterness of the situation or the sweetness of love, poetry and aesthetics are present in his poetry, but a very beautiful combination of the two can be felt.


In many such poems, he also addresses his beloved. His poetry transcends the scales of internal and external, and his belief in everything he writes involves his inner truth and sincerity. Thus, his poetry does not become a spot statement or slogan. For example

This stain is lightened, this night is enchanted

That was the wait, not the magic

This is not the magic you desire

Gone are the days that will be found somewhere

In the desert of the sky, the final destination of the stars

We became strangers after so many orbits

Then after many meetings they will become acquainted

In the poetry of Faiz, the depth from which the external sorrows emerge from the inner world, is the effect of the magic that awakens the poetry.


Faiz, who read in a very simple way, had a profound effect on the listeners. Faiz’s poetry is as influential in secret as it is in listening. Where did the intensity required for influence come from in Faiz’s poetry and how did it come continuously? An in-depth study of both Faiz’s poetry and prose is necessary to understand this mystery. Will the blessings still be fully revealed? Although much has been written about them. He has also written about those who have spent night and day with him and also those who have only seen, heard or read him.


Some things are written equally by everyone. Faiz spoke very little. He seemed satisfied in every situation. A faint smile was always on his face. No turmoil, no anxiety seemed to emanate from their caste. Faiz who was a poet, Faiz who was an intellectual. If his identity is revealed, then there is not only one dimension in his writing and poetry. If there is only one aspect, it is journalism. A major aspect of poetry is the poet’s own existence.


The canvas that emerges on the canvas, like a three-dimensional picture, is the poet’s own inner self. Faiz’s poetry is great poetry because in it all the colors are emerging on the canvas of his existence which simultaneously affects the heart and mind and also awakens the mood. Whether it is of happiness, of sorrow, of optimism, of despair, it keeps its reader under siege. In this siege of condition, the poet is completely alone when he suffers and writes. If I am confused about my point, then read Faiz’s poem “Loneliness”.



Then someone came to heart! No no

Tere will be a way, it will go somewhere else

Dark night, the dust of the towers began to disperse

Dream lamps began to stagger in the halls

Every passerby up to the sleeping path

Stranger footprints obscured by alien dust

Blow up the candles, increase the wine and the enamel

Lock up your sleepless doors

Now no one is here, no one will come


This article is not on this poem “Loneliness”, nor do I consider Faiz to be a loser. I consider Faiz to be the great poet who has incorporated every experience he has into poetry in such a way that it affects every sensitive individual and thus becomes a part of the collective consciousness. The sufferers and the sufferers live in the same society. Those who write under the pressure of circumstances write both of them. They also challenge the tyrannical forces that are spreading darkness.


We also invite the oppressed and the oppressed who are ready to accept this darkness. But how many people come forward to support the writer? Think, count. It is a matter of mixing voices in the sound of slogans, sitting in a ceremony and praising, but in the lonely corner in which that poet, that intellectual is writing sorrows scattered around him, who is there?


Except for his loneliness. Faiz has endured this loneliness all his life, whether in the form of a prison in his youth, in the form of exile in his last years or in the form of the silence of his compatriots while living in his homeland. Even if they talk to whom? Those who could only shout slogans, utter eulogies and then turn to those who support the forces of oppression. Faiz was a very sensitive poet. He wrote:


Others did not leave any navigator


No less reprehensible than your own Faiz had made his loneliness his strength. He kept himself locked in it all his life but he was not unhappy about it. He had this understanding which he wrote in his letter. “Sorrow and unhappiness are two different things. It is quite possible for a person to endure sorrow and be happy.” He lives because his pain is not cured by dying but by living. That is why he has been given the look that he can see beyond his own caste and beyond his promise. With this, every suffering is being borne.

Both were sad in the hope of enjoyment

You and your party, me and my loneliness

See Faiz’s thoughts in one of his letters:


“Before we went to prison, we thought captivity was a brave and lofty thing. Now it turns out that there is no article of courage or high morale in it. There is only pain and indescribable pain and the right feeling of this pain, I got from a captured bird of prey which we have been taking care of for some days. This is a small thank you that arrived at our bathroom a few days ago and was grabbed by our servant prisoner; that evening he somehow got out of the basket and flew to a tree in our yard.


His rope became entangled in the branches; his leg was broken in several places. Now he can neither fight nor hunt; one day his voice, which used to kill birds, sparrows and hawks, now they gather around him and laugh at him with one voice. And what are the voices? We see that the proud, shining eyes of sugar are blurred with pain at this humiliation. Birds can’t cry, but it fills the heart to see the helplessness of this helplessness; it will probably die in two or four days. ۔ It is only man’s destiny to live with his pain and his wounded heart because the cure for his pain is not death but life. That is why the faith and the vision that can be seen beyond its essence and beyond its covenant has been given In these words of Faiz, one can recognize the intellectual who looks beyond his age, whose sensitive existence is dissatisfied with his age. He wants change and is committed to paving the way for a better future. When his thoughts are expressed, he becomes a threat to the reactionaries. There are conspiracies against it and the common backward minds become allies of the reactionaries.


In such a case the intellectual becomes lonely with his truth. Being alone does not mean that he is alone. This loneliness can be in the company of a few people and even in a crowded place. The situation of Faiz Sahib’s personal loneliness has been described in great detail by Major Muhammad Ishaq, who spent months and years of captivity with him under the title “Rudad-e-Qafs”.


Faiz Sahib was imprisoned on March 9, 1951 and released in April 1955. Thus the days of their captivity become a little over four years. During this period he spent the first three months in Sargodha and Lyallpur jails and then till July 53 in Hyderabad (Sindh) jail with the rest of the prisoners in the Rawalpindi conspiracy case. In July 1953, we were all divided into small groups and sent to Lahore, Montgomery, Machh (Balochistan) and Hyderabad jails. For Faiz Sahib, Montgomery Central Jail was chosen along with my Captain Khuzrahiat, but since he had gone to Karachi for treatment, he went to Montgomery in 1953.


Staying together from here. I was arrested in May 1951, about three months after Faiz’s arrest. That is why God’s people kept hearing whispers. During this time, Faiz Sahib was not allowed to meet his close friends. Nor could he write to anyone. There were all sorts of rumors about him and weird weird tales about how he was treated in prison. When I first met him in Hyderabad Jail, I was satisfied. The same smiling forehead, the same shining eyes, the same Gautami smile whose light was spreading everywhere, and then that world-conquering love, which Listen and feel this experience from Faiz too:


Everyone in Bazm was happy with the milk of Sarbzam

Enlightenment burned us in vain

Feeling we have ‘Run out of gas’ emotionally

The mosque did not keep us confused

Knowing all, seeing all, understanding all, suffering and not compromising is the identity of an intellectual. The sorrow of awareness is the destiny of those who continue to enjoy grace and keep writing.

What was it like to change clothes?

Faiz never gave a respite


If Faiz did not change his clothes, then the chalk of an entire era was reflected in his poetry. This covenant is not limited to the geographical boundaries of any one region, it is not limited to borders, languages ​​and nationalities. It is the pledge of a creator who shares the thoughts of his contemporaries. Who feels their pain in every corner of the globe where people live.


Appreciates their good deeds, is depressed over their bad deeds. Beirut, Palestine, Iran, Chile, Russia, Faiz has loved the people of every country, befriended their poets and writers. Read his writings and join his caravan to fulfill his promise. It was this companionship that made modern thought a part of his speech. He writes:

In the company of rich people of speech, many new passages of expression, many new forms of lyrical speech kept appearing in the mind which kept provoking them to turn into poetry. For example, an attribution poem that was written from time to time for several months, some of it was closed in Moscow, some in Sochi, some in London and some in Karachi. This poem actually came to mind from the company of Pablo Roda and was written in his memory. “Rang hai dil ka mare”, “Ahastha” and one or two poems are a reflection of Nazim Hikmat.

Faiz himself has said what he had to say about himself. With great ease, he expressed such universal feelings that his poetry did not need to be interpreted. Read, feel and enter the siege where loneliness feels good

Latest abstract urdu novel

Latest abstract urdu novel is an important genre of literature and the basis of a research paper or research article. If there is no summary at the beginning of the research article, then it does not fall in the category of research article. The summary differs from the commentary.

The summary is a brief or detailed description of the scope of the article or document and the text of the text. The reader decides after reading the summary whether he should read the original document or article now or not. Of course, there is a reason to provide information in a quick and short time. visit here http://novelkitab4u.com/


In the opinion of Atash Durrani, “summarizing a text in such a way that the impression of the text is maintained and no matter what is seen, is called abstract writing”. In contrast, the book’s content and style are key in the commentary, and the positive and negative aspects of the material are briefly described. Commentary is a means of providing the reader with basic information about the book, on the basis of which the reader is able to form an opinion about the document or the book.

Western author Jennifer Raulli, in her book, Abstracting and Indexing, defines summaries as “summarizing the text of a summary document in such a way that it is known as the original document.” This is called a summary of the original article or draft, that is, an extract or summary of any document (article or dissertation).


In Jamia-ul-Laghat, the meanings of abstract are summarized, the best part of something, essence, essence, result, achievement. There are two types of abstracts, one “informative” and the other “descriptive”. An informative summary provides the reader with basic information about the source, while reading a statement or explanatory summary the reader concludes that the source is useful to him and reading the article or book will be useful to him.

When and how did abstraction begin? Nothing can be said with certainty about it. It is believed that it was customary to write briefly about the book on clay tablets, and then on the cover of pen books made on paper. This was the beginning of abstraction. Over time, that is how the art got better and better.

As scholarly material began to emerge with lightning speed in the early nineteenth century, this flood of publishing material created difficulties for researchers and writers on how to be aware of published material on their desired topics. Research and planning were done to control this flood of publications, so the practice of abstraction became common, considering bibliography, indexes as well as abstract writing as a means to achieve these goals. It is said that the first abstract was published in 1803, entitled Diensts Chemischer Information. In Urdu literature, abstraction, commentary and preface are seen together. Expressing one’s opinion on works in such a way that the author requests from an expert before publishing his work, then this process falls under the category of preface or preface. This kind of expression does not criticize the book, but it does suggest a way to improve the book.


The abstract is self-written by the author, so it summarizes what is in it, anyone can comment after the publication of the book, it can be binary and critical. There is no source for summaries in Urdu literature. However, some authors have expressed their views on books in a unique way. We can include them in the category of summaries.

The summary can be summarized as follows:


The abstract saves the reader time


The abstract provides an overview of the published material.


An abstract is a means of summarizing a long article and a large research paper.

Best novel by Agha Shorash Kashmiri

Best novel by Agha Shorash Kashmiri

Best novel by Agha Shorash Kashmiri  he was a famous poet, journalist, politician and orator of Pakistan. Agha Shorash Kashmiri was born on August 14, 1917 in Lahore. His real name was Abdul Karim, but Agha Shorash became known as Kashmiri. Agha Shorash Kashmiri was a collection of personality traits. He was a master of journalism, poetry, rhetoric and politics. Agha Shorash was born into a middle class family and barely matriculated. Your political-scientific-literary training begins when the newspaper “Zamindar” comes to your house and the movement of Shaheed Ganj Mosque was halfway through. Abdul Kareem was already full of enthusiasm, he was a proponent of rebellion and freedom, he was a swordsman, he used the pseudonym Ulfat and had started a revolt in time Ali Khan was. The movement was Shaheed Ganj and the spirit of insurgency was the jinn of doing something. Maulana Zafar Ali Khan’s politics, journalism, rhetoric and love of Khatam-un-Nabi Agha became embedded in the mood of rebellion, mixed with blood.Visit best urdu novel


Insurgency is now considered the unique preacher of the subcontinent. The whole of India became known by his name. Agha Sahib became a political figure while the Muslim League was striving for a separate homeland. At that time, Agha Shorash had joined the elected leaders of the Kashmiri Majlis-e-Ahrar. He became the editor of a daily (Azad) of the Majlis but after the formation of Pakistan, Agha Shorash remained in the field till his last breath for the survival and stability of the beloved Kashmiri homeland. The Agha had become in the mood for insurrection, sharply criticizing the wrong policies of the rulers and presenting his point of view in a forceful manner with arguments.

The Movement for the End of Prophethood was a great asset of Agha Sahib’s life. During his political struggle, he endured the hardships of Omar Aziz’s precious twelve and a half years of imprisonment with generosity and dignity. He was not in Tehreek-e-Pakistan but his services in building Pakistan are unforgettable. Whether it is the stage of constitution making in Pakistan or the revival of democratic values. Whether it is Pak-India war or martial law in the country.


The insurgency will be seen as a patriotic leader standing firm in the field. Qadir al-Kalam was the uncrowned king of the political stage of the field of journalism. In 1946, he was made the secretary general of Majlis-e-Ahrar-e-Islam. And his scholarly, literary and political journal Chitan is undoubtedly an excellent addition to Urdu literature.

Dr. Syed Abdullah, Ehsan Danish, Sardar Allah Nawaz Khan Nawaz Durrani, Hameed Nizami, Majid Nizami, Shaheed Hussain Suhrawardy, Maulana Abu Ali Maududi, Mufti Shafi Usmani, Zulfiqar Ali Bhutto, Nobzada Nasrullah Khan and others in the circle of friends of Agha Shorash Kashmiri. Others included: “Faizan Iqbal”, “Faces”, “Pen Faces”, “Speaking and Not Talking“, “Art of Speech”, “In this Bazaar”. Shorash Kashmiri met Khaliq Haqiqi on October 25, 1975 in Lahore, Pakistan. check here


Selected words from Iqbal

  • Tomorrow in the atmosphere of Quds before the morning call
  • I saw some familiar faces, we are drunk
  • There was Sheikh Mujaddid Hum Kalam from Hakim Sharq
  • Listen to all the wise men of knowledge
  • Bawalkalam Azad was dominated by busy speech
  • Mir and Momin point to contemporary ghazals
  • Slightly different from the shades of pink branches
  • They were the sons of Waliullah
  • In the shadow of the standing cypress were the mullahs
  • Whose sayings contain verses
  • The present dervishes were lost in thought
  • Shibli Ahad Afrin, a closed circle
  • I went to Murshid Iqbal and asked him this
  • Do you know about the thirteen fortunes or not?
  • He said with a broken heart, “I know.”
  • The eggless egg is the sleeve kingdom of Piran Haram
  • In the name of God and Mustafa
  • Now there is no one on the path of God and Mustafa
  • Now Kyrgyz are laughing at Shahbaz’s honor
  • that is the capitalism of the believer
  • More than that, what a revolution of thought and action
  • this land belongs to Allah, not to the kings
  • Who can explain the constitution in the dark night?
  • Alas, the believer himself is deprived of certainty I am doing this ugly duty
  • O Lord of Glory, goodness of superiority
  • Now I am praising the oppressors
  • Faqih city is angry with Murree Nawa insurgency
  • But I am doing what I am doing
  • Life has passed here in this tension
  • Like a thirsty man passing through the desert
  • Thus bitterness increases with days
  • As Dashnam has passed on dear ones
  • This is how friends betray and leave
  •  if they have gone through every path of gain and loss
  • Even so, owning one is still beyond the reach of the average person
  • As if a foot has passed through the Ka’bah
  • We are sinners who go this way
  • A voice comes and goes
Best Novel national language

Best Novel national language

Best Novel national language: the basis of hypocrisy or the source of stability each language represents a civilization and is a cultural phenomenon. Urdu is also the name of a civilization. A civilization that unites all the cultural groups of the beloved homeland like pearls in a garland. They are wrapped in a cord of feeling. The specialty of Urdu is not only that it is the most spoken and understood language in the country, it is also important that through it the different cultural groups of the country, with their individual phenomena, interact with each other in its wide circle. Can be close, can be harmonious. Thus emerges the scenario of unity which is our national identity and our hallmark.

Politicians have their own needs and interests, bureaucracies have their own problems. They both have their own attitude towards creating Urdu as the national language which keeps creating obstacles. There has been a lot of talk about it, it still happens, so there is no point in repeating it over and over again. The common man, however, can easily understand the fact that no matter what cultural group he belongs to, his strength and interests depend on his inclusion in the national mainstream. This involvement provides him with great opportunities both socially and economically. It opens up new avenues for him by removing many obstacles. Therefore, without any confusion or prejudice, he should understand that Urdu language is not the basis of hypocrisy for him, but the source of stability.Click here best urdu novels

One of the hallmarks of nations on the path to development is that whether it is a reference to their collective identity or a cultural phenomenon, it highlights their stability. This is possible only when the nation as a whole does not suffer from the disease of hypocrisy. Now what is this disease of hypocrisy? Hypocrisy is a disease that when a nation suffers from it, the relationship of the individual is cut off from its gathering. He remains a captive of his own caste. He becomes indifferent to his gathering from within, but he seems to be connected to it, but also anxious for it.


Hypocrisy afflicts a nation when its teachers and politicians neglect their duties and pursue their own interests. We do not need to go far to verify the veracity of this statement, it will suffice to examine our own national situation. Not only this, but also in the field of education or knowledge there is an abundance of ambitious and wealthy people.

Only thirty-five years ago, only those people were seen in this field whose nature was characterized by self-sacrifice and contentment. The purpose of his life was to spread the light of knowledge and to light new lamps of thought and consciousness. These people were not very prosperous financially, but their respect and dignity in the society was such that even people with high positions and very rich people did not stand in front of them with their heads held high. Could not

The rate at which good deeds are slowed down in a society is twice as high as the rate at which evil deeds are promoted. As a result, hypocrisy spreads like a contagious disease. At the moment, we are in the same situation at the national level. The situation is really sad, but it is also true that darkness has not yet completely overwhelmed us. Somewhere a ray wakes up, a flower blooms and cracks here and there in the darkness.

A voice comes tearing apart the snatches of indifference and a feeling of warmth runs through our national existence. The hope of life awakens again. Whoever of us has this experience and whenever, he should share it with others responsibly. It is essential for the spread of national consciousness, awareness of collective conscience and positive thinking. We have recently experienced this when the issue of national language was discussed. Many people commented or reacted to it. They included young researchers, teachers and students. How gratifying and encouraging it is to realize that in this modern world, where there are no more parrots that have spoken out about civilization, literature, language, history, and nationalism, there is no Maya’s voice is also heard. Not only is it audible, but many voices provide its gummy stuff to keep it from sinking and stabilizing.


Imagination on a national level is really a big thing. Because it becomes the greatest and most effective means of achieving the strength and stability of a nation. But it is also a fact that there are always opportunities for disagreement between living people and living society. Disagreement is not a bad thing, if it is aimed at the wider collective interest and reaching the best possible outcome. So if the question arises in the mind of a young person that there are less than 10% of the people in this country whose mother tongue is Urdu, then is it fair to impose this 10% language on the remaining 90%? Is?

Or if they feel that Urdu, like English, has its own elite and its own tantana, and non-speakers of the language are kept out here, or if anyone thinks that Urdu belongs to madrassas Therefore, now it is not the language of Pakistan but the language of terrorists, so we should listen to any such reaction or question with a cold heart and consider it without any annoyance. Before expressing one’s opinion, one should think about all its aspects and speak with the collective national interest in mind.

It is not correct to say that the language of 10% should be applied to 90%. Coincidentally, the census is being conducted in the country these days. New figures will be released soon. According to previous statistics, there are less than 10% of people in the country whose mother tongue is Urdu. These are ground realities that cannot be denied.

However, it should be seen that in the context of giving Urdu the status of national / official language, was its population ratio taken into consideration? Of course not. Because the proportion of such people in our country has never been seventy or eighty percent whose mother tongue has been Urdu. Therefore, numerical superiority can never be the justification for making Urdu the national language.

This can be seen not only in our country but also in many other countries where different cultural groups are found. For example, Russia, China and the United States. In all countries that are multicultural or multilingual, the national language is usually not determined by any numerical superiority. On the contrary, it is seen that the national language should be the medium through which communication between different sections of the society and all the cultural and linguistic groups is possible easily and widely.

Based on this principle, Urdu is rightly considered as our national language. From Karachi to Quetta, people in every part of the country speak and understand this language the most. In most parts of the country, people with different linguistic backgrounds do not use this language for expression and communication under any external pressure, but this process happens spontaneously.

Urdu is not popular in the country due to the power of government machinery, but because it is the easiest and most effective means of meeting the need for expression and communication at the national level. No other language spoken in the country fulfills this need so easily. All these languages ​​are respected. Their participation enhances the diversity and prestige of the national mainstream. By colliding with each other, nothing can be achieved except anarchy. Every language, however, has an elite. This is the mother tongue class which has a kind of elitism at some level. Even today in France and Germany, this language elite is also seen there. English is the most spoken language in the world today, but it still has an elitism. We have the difference between American and British English and the attitude of English speakers towards it. We’ve been a British colony and we’ve had some good English speakers and writers from the British, but they can still be seen in the historical context of British behavior today.

At one time the language of the subcontinent’s elite and power was Persian. Nevertheless, such elitism was expressed in relation to the Persian writers and speakers of India. Visit here for more info and The words of a poet like Bedel are considered as Hindi style. Not only this, with the help of Insha’Allah we are also able to get the most out of this. The purpose of presenting all these examples is simply that what is called Urdu elite and its tantra, that class and behavior is found in more or less every language.

Therefore, it is not right to be offended by Urdu on the basis of such a reference. Secondly, the time has passed when the Urdu language was “Urdu Maali”. Now it is “Urdu Mohalla”. Today it is the language of the people without any discrimination. Thirdly, Urdu has opened its heart not only to power and elites, but also to poets and Sufis. The fact is that the color of his temperament is the most prominent and dominant part of his character today. Even these facts must be taken into account honestly.

To say that Urdu is the language of madrassas, therefore it is related to terrorists, is more noteworthy. Madrassas are not here today, they have been there for centuries and not in hundreds, but in thousands. There is no denying the fact that these madrassas have played a vital role in the survival of our civilization and language in the age of slavery. He has produced great people not only in jurisprudence but also in literature, philosophy, history and politics.

Today, if some of them have become tools or facilitators of terrorists, then we must recognize them and speak out against them. All madrassas should not be sworn in. It is also important to remember that terrorism is a global problem right now. Terrorism in Afghanistan, Libya, Syria, Egypt, Turkey, France and the United Kingdom has nothing to do with Urdu. The torment of terrorism, of course, we are also suffering, but its roots are not with us, that is, they are not in our language or civilization. That is why we should not do such things for Urdu or any of our other languages. This mental attitude will lead to corruption and fragmentation in our country. It will spread hypocrisy. At the same time, for national stability, we especially need national harmony and solidarity.

It is not just a matter of Urdu, whatever the language, its nature is not to create distance, it is the essence of bridging the gap. By bridging the gaps and alienations, it allows humans to get closer to one another. Gives them the opportunity to get to know, understand and share each other’s feelings. When man invented the language, his purpose was to reach the other person like himself by crossing the horrible and deadly deserts of silence. Language has a connection in its nature, not separation.

Kitab Ghar Novel Collection

Kitab Ghar Novel Collection

kitab ghar novel collection Pakistani Writers and Writers Pakistan Books Kitab ghar Information. Pakistan is a country with about 200 million inhabitants. The official languages ​​of pakistan country is urdu because mostly peoples speaks urdu. Given the difficult political and religious situation in the country, Pakistani writers and writers have made their fortune abroad, often in the United Kingdom. Often these authors from Pakistan also have a different nationality.

In the ten years from 2010 to 2019, several novels came to the fore in the Urdu world, covering topics related to political, social, domestic, historical and cultural issues. The following precautions are considered in the classification of ten of these novels:The novel should not be the story of three or four generations in a simple narrative style but should be mature and living characters.The plot of the novel should be a bit complicated so that the grip of the novelist himself fails a bit in the realm of human character.A new angle has been adopted in terms of technique and style or language or in presenting the story.Under the influence of big statements, real and emotional issues and problems of the characters have been highlighted.The existing culture of helplessness in identifying small statements has also been captured.The characters are often detested by the kitab ghar novelist’s ideology.

Characters tend to react to their ideology on any ethnic, group, national, cultural or religious basis.The presence of one or more of these features is considered essential for the classification of the following novels.


Writer:  Zubair Ahmad  (Pakistan)

Zubair Ahmad sorrow for Pigeons Stories from LahoreBook Type: Stories from Lahore

English translation: Anne Murphy

Publisher: Athabasca University Press

Released: July 15, 2020

Size: 128 pages.




Most well-known Pakistani writers and writers write their kiab ghar, stories and non-fiction books in English, which allows them to reach a relatively large audience. In addition, there are also authors who write in Urdu or Punjabi, the two other official languages ​​of the country. The work of these authors is less well known outside the Netherlands.


Zubair Ahmad sorrow for Pigeons review and information of this book of stories from the city of Lahore in Pakistan. The English translation of the stories of the Pakistani writer Zubair Ahmad will be published on 15 July 2020 by Publisher Athabasca University Press.

Zubair Ahmad sorrow for Pigeons Review and Information

If the editors read the book, you can find the review and rating of the sorrow for Pigeons on this page. The book is written by Zubair Ahmad. In addition, information about the publication and ordering options are included here. Moreover, on this page you can read information about the contents of this book with stories about Lahore by the Pakistani Punjabi writer Zubair Ahmad.

Flap text of the book of stories from Pakistan

In this poignant and meditative collection of short stories, Zubair Ahmad captures the lives and experiences of the people of the Punjab, a region divided between India and Pakistan. In an intimate narrative style, Ahmad writes a world that hovers between memory and imagination, home and abroad. The narrator follows the pull of his subconscious, shifting between past and present, recalling different eras of Lahore’s neighborhoods and the communities that define them.


These stories evoke the complex realities of post-colonial Pakistani Punjab. The contradictions and betrayals of this region’s history reverberate through the stories, evident in the characters, their circumstances, and sometimes their erasure. Skillfully translated from Punjabi by Anne Murphy, this collection is an essential contribution to the wider recognition of the Punjabi language and its literature. Also check

Zubair Ahmad  is the author of two Punjabi poetry collections, three short story collections, and a collection of essays. He lives in Lahore, Pakistan. kitab ghar also have some famous novel is Ali Akbar Natiq’s Nolakhi Kothi. All the characters in this novel are also traditional because in dozens of novels written on partition, it was not possible to change the historical events or their reality. However, there is an English character of this novel, William, who has given this novel a special significance in the history of Urdu.

That is, there is hardly an Urdu novel in which an Englishman, who lives in his own mansion and struggles before and after the partition to prove himself Indian and to show his ability to connect with Indian soil, But unfortunately his patriotism was always considered suspicious in India and then in Pakistan, even though he was a government official. Even his own family members leave him and go to England. By showing heartfelt love and affection of a foreigner for another country, Natiq has highlighted this aspect of human values ​​in his novel. Another great novel by kitab ghar is Musharraf Alam Zauqi’s novel ‘Le Sans Bhi Aastha‘. In this novel, one of our religious and social taboos has been the subject of secret sexual intercourse. He takes care of himself.

The short story is that the situation of incest arises but it does not involve any sexual desire of the father but he is shown helpless in the face of the situation.

Through a character professor, Zouqi said that due to the change in human society, civilization, values ​​and times, in the modern age in which we live today, in the most frustrating and boring moments of mechanical life, man goes through new experiences. There is also the sexual desire of mahrams.

At the end of the novel, Noor Muhammad and his childhood friend Rehman Kardar both break away from the well-known narrative of religion and society and are sincerely satisfied with the fact that father-daughter sexual intercourse is their specific evolution. I do not cause any kind of guilt, remorse and guilt. For both men, the social status of Nigar’s daughter, now 18, is like that of a granddaughter. This is what makes this novel stand out.