چرخہ
کت چرخہ داج بنا کڑیے
خوشیاں نال سوہرے جا کڑیے
تیرے چرخے دی گھوگ پیاری نی
توں کت کت چرخہ ہاری نی
دکھ ہٹسن ، دور بیماری نی
کر رب دی حمد ، ثناء کڑیے
کت چرخہ داج بنا کڑیے
تیرے چرخے دی ماہل پرانی نی
اُٹھ راتیں رڑک مدھانی نی
فر مکھن آیا جانی نی
توں رب دا ذکر اُلاء کڑیے
کت چرخہ داج بنا کڑیے
تیرا چرخہ بہت پیارا نی
ایہہ دنیا کوڑ پسارا نی
کیہ کلّی ، کیہ چوبارا نی
گئے رب دی من رضا کڑیے
کت چرخہ داج بنا کڑیے
توں چرخہ منگ لیائی نی
توں چرخے تند نہ پائی نی
کیوں کیتی بے پروائی نی
نہ ویہلیاں وقت گنوا کڑیے
کت چرخہ داج بنا کڑیے
تیرے چرخے دی ہتھی بھوندی نی
تینوں نیندر بڑا ستوندی نی
راتیں اُٹھ نہ چھلیاں پوندی نی
کیہ دسیں گی اُوتھے جا کڑیے
کت چرخہ داج بنا کڑیے
تیرے چرخے دی ہتھی بھاری نی
تینوں حُسن دی چڑھی خماری نی
تیری مت گئی کیوں ماری نی
اُٹھ غافل! رب دھیا کڑیے
کت چرخہ داج بنا کڑیے
تیرے چرخے دے مُنے لمبے نی
تینوں ہر دم پین اچنبھے نی
دل تیرا تھر تھر کمبے نی
جد لیا کہاراں چا کڑیے
کت چرخہ داج بنا کڑیے
تینوں چرخہ کس پھڑایا نی
دس توں کی داج بنایا نی
ویہلے بہہ بہہ وقت گنوایا نی
سس پچھسی جھڑکاں پا کڑیے
کت چرخہ داج بنا کڑئیے
تیرا چرخہ رنگ رنگیلا نی
کر اگانہہ دا کوئی حیلہ نی
تیرا مرشد پاک وسیلہ نی
دینا سائیں پار لنگھا کڑیے
کت چرخہ داج بنا کڑیے
The Sixteenth century proved an eventful period with regard to the Mughal-Pakhtūn relations in the north-western borderland region. Besides the political tug of war it witnessed a clash of religious nature between the two Ṣūfī saints of the area namely Bāyazīd Anṣārī and Syed ‘Alī Tirmidhī Aliās Pīr Bābā. Settled in the pre-dominantly anti-Mughal Pakhtūn abode Bāyazīd Anṣārī was an opponent of the Mughals in his political orientation in religious jargon. Pīr Bābā challenged his Ṣūfic interpretation based on the Waḥdat al-Wūjūd concept of Islamic mysticism. Their confrontation of mystic traditions gave birth to a debate that whether Pīr Bābā had confronted Bāyazīd for religious reasons or he was working for the interests of the Mughals. The present article aimed at to investigate the matter and to establish a factual position. It would further be explored to understand the nature and contents of the conflict that whether it was religious or otherwise.
The following research involves various literary works around Egyptian novelist Naguib Mahfouz and Pakistani novelist Qurat-ul-Ain Haider’s well-known novels, which involves the numerous discourses around representation of women in their novels. Narrative depends on the human experience, and expresses the formation of life and this depends on the configuration of the people happened revolves around the characters, and ends up in the result of philosophical, social, political, and reflects the writer’s position. '''' The image of women mirror reflects the values and culture of the community to which she belongs. This thesis analyzes the image of the women in the literature of Naguib Mahfouz and Qurrat-ul-Ain Haider to make a Comparison between them. A close reading of the novels in discussion reveals a sharp difference between how male and female writers portray the women. Mahfouz failed to portray women in a more positive light than his predecessors, but he is accused of the perpetuation of patriarchy in his writing. Mahfouz’s personal milieu, as well as the broader social context in which he finds himself, has given careful consideration.Egyptian feminism and its impact on political and social reform with regards to women is one of the most important facets of Naguib’s novel. It is also considered whether the genre in which the novels of naguib Mahfouz have been written has a significant influence on the manner in which Mahfouz has represented his female characters. Mahfouz, who has always been considered a liberal, narrated realist novels during an era of intense social up heavel in Egypt, and his realism justice to the cause of Egyptian women.Qurrat-ul-Ain Haider is one of the most celebrated Urdu fiction writer. She portrays the women in the light of partition effects on immigrant women, who were also forced to become prostitutes because of circumstance. She made history with her epic novel Aag ka Darya (River of Fire) which was published from Lahore in ١٩٥٩. It is not only the greatest novel ever written in Urdu language but also the most controversial. Aag ka Darya proved to be just a major milestone in her writing career. Her literary growth never ceased. She went on to write one great novel and story after the other till her final years. Her major works include "Aakhir-e-Shab ke Humsafar” (a novel on the Nasality Movement and Bengal unrest), "Gardish-eRang-e-Chaman” ( a voluminous documentary novel on the post ١٨٥٧ tragedy befalling women of respectable families),"Chandni Begum"(a novel on the general social condition of Muslims forty years into Partition)and “Agle Janam Mohe Bitiya Na Kijo", exploring gender injustice. "Kaar-e-Jahan Daraz hai"(a family saga). Both of writers have similarity in their life, writing and issues of women and have somedifferences between them. Naguib Mahfouz is known for his politicale activities and interests, but Qurrat-ul-Ain Haider had no intrest in politics and politicians. Naguib mentioned the women of different classes in his novels. Although he focused on women’s issues in his literary works, but he gave the prostitutes largest place in his productions. Qurrat-ul-Ain gave them right place in her novels and the heroins of her novels are courgeous, brave and consistent and do what they want. The characters of Naguib’s novels belong to the general classes of the society but Qurrat-ul-Ain discussed the upper and feudle class in her productions. She tried to highlight the positive aspects of these characters.