علامہ اقبال کی فارسی شاعری کا یہ تیسرا مجموعہ کلام ہے جو مئی 1923 ء میں شائع ہوا ۔ اس مجموعہ کلام کو بہت پسند کیا گیا۔ مارچ 1924ء میں دوسری بار شائع کرنا پڑا۔ 1929ء میں یہ تیسری بار شائع ہوا۔ اس میں رباعیات بھی ہیں۔ نظمیں بھی ہیں اور غزلیں بھی ہیں ۔ سرِ ورق سے عیاں ہے کہ یہ جرمن شاعر گوئٹے کے دیوان مغرب کے جواب میں لکھا گیا ہے۔ اس میں” لالہ طور " کے تحت رباعیاں ہیں۔ "افکار" میں نظمیں ہیں۔ " مے باقی " میں غزلیات ہیں۔ نقش فرنگ اور خردہ کو آخر میں شامل کیا گیا ہے۔ اس کے کئی ترجمے ہوئے۔مغرب اپنی کمزور اور سر دروحانیت سے بیزار ہو کر مشرق کے سینے سے حرارت کا متلاشی ہے۔ اس لیے اقبال نے اپنے اس مجموعہ کلام کو گوئٹے کے دیوان کا جواب قرار دیا ہے۔
Khawājah Obāidullah Multānī’s Mystical Pattern of Preaching in Establishing Peace and Harmony and Its Contemporary Meaningfulness: An Analytical Study A Sufi, literally practically in denotation and connotation is such a figure whose heart is naturally and habitually free of pollution of pride, prejudice, sectarianism, ethnicity, linguicism, and hatred for animate and inanimate things on any ground. This purity of sentiments and sanctity of thoughts of Sufis of Islam have always influenced not only the morality of the Muslims but also attracted the people of anti-Islamic faiths. Human history in general and Islamic history, in particular, is replete with such instances as prove that where logistics and warring tactics of the Muslims failed to produce any positive and healthy effects, these were the unseen swords of Sufis' unmatched conduct and exceedingly supreme love for humanity which bore results of ever-lasting magnitude. Due to the safe and unbiased style of the preaching of Sufis of Islam, foes became friends, twisted pathways became straight high ways of peace and prosperity, the grieved became happy, the downtrodden became the champions and the rejected ones became the accepted ones. Sufis have always been the torchlight and beacon-house equally for the believers and the non-believers. Sufis’ preaching style has been the epitome of the style of Prophet of Islam.
The state and society emerged simultaneously on 14th of August 1947. Before that day, Pakistani society had no shared existence and was only an “imagined community” in the literal sense of the phrase. The state of Pakistan became an administrative arrangement put in place by the British rulers to ensure their hold through a coercive dispensation. The change of regime did not immediately and fundamentally alter the nature or structure of the state. The psychosocial dimensions of values, attitudes and behaviour of the central authority and its structures remained colonial. The state, its institutions and officials were not “Pakistanized”; and the basic paradigm of relationship between state and the people has remained that of the “rulers and the ruled”. The state has manifested anti-people behaviour and shown proclivity to use coercion against the society. Judiciary, civil and military bureaucracy and police along with the co-opted clergyhave become deeply interwoven in maintaining their hold over the society. On the other hand, the institutions of society have not been able to develop values, attitudes, and behaviours that could create a caring, progressive, and pluralistic national state. This conflict in incompatible values, hostile attitudes and behaviours between state and society institutions and individuals is continuing. Consequently, the state has become fragile and the society has become more fragmented. The resolution of this conflict requires psychosocial transformation in individuals and institutions of the state and society.