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When did Fikr Taunsvi die?
Fikr Taunsvi died in 1986.
When was Fikr Taunsvi born?
Fikr Taunsvi was born in 1918.
What has the author Fikr Tounsvi written?
Fikr Tounsvi. has written: 'Meri bivi'
What has the author S Shaikhani written?
S. Shaikhani has written: 'Min hasad al fikr al alami'
What has the author Mirza Jalaluddin Ahmad Jalal written?
Mirza Jalaluddin Ahmad Jalal has written: 'A'iena-e-fikr'
What has the author Mahjub Ibn Milad written?
Mahjub Ibn Milad has written: 'Al- Fikr al-Islami bayna al-ams wa-al-yawm' -- subject(s): Arab Philosophy, Motazilites, Philosophy, Arab
What has the author 'Abd al-Rahman Badawi written?
'Abd al-Rahman Badawi has written: 'Dawr al-'Arab fi takwin al-fikr al-Awrubbi' -- subject(s): Arab influences, Civilization, Western, East and West, Western Civilization 'Mu'allafat al-Ghazzali' -- subject(s): Bibliography
What has the author Khalifa Abdul Hakim written?
Khalifa Abdul Hakim has written: 'Islamic ideology' -- subject(s): Islam, Apologetic works 'Fikr-i Iqbal' 'The Prophet and his message' -- subject(s): Islam 'The metaphysics of Rumi' -- subject(s): Criticism and interpretation 'Islam and communism' -- subject(s): Communism and religion, Communism and Islam, Islam 'Afkar-i Ghalib' 'Fundamental human rights' -- subject(s): Civil rights
Will there be 2 moons before imam mehdi?
# The Hadith of Dare Qutani regarding the signs of the eclipses is not authentic. Reply to the first allegation:The authenticity of the Hadith is supported by the following facts: # The root of the prophecy lies in the Holy Quran since the eclipses of the moon and the sun are mentioned as important signs of the approach of Resurrection in the Holy Quran and the time of the advent of the Promised Spiritual Reformer is also the Latter Age. The Holy Quran says: He asks: When will be the day of Resurrection? When the eye is dazzled, And the moon is eclipsed, And the sun and the moon are brought together, On that day man will say, whither to escape? (Ch. 75: vs.7-11) When the solar eclipse occurs, the sun and the moon are in conjunction, i.e. they are in the same direction as viewed from the earth. Hence the words and the sun and the moon are brought together signify solar eclipse. The Hadith of Dare Qutani supports this interpretation and gives valuable details about the prophesied eclipses. # The Holy Quran says: He (Allah) is the Knower of the unseen, and He reveals not His secrets to anyone, except to whom He choses, namely a Messenger of His. (Ch.78: vs.27-28) The unique nature of the prophecy and its magnificent fulfillment also indicate that the source is the Holy Prophet sa. When the prophecy in the Hadith has been fulfilled the criticism against the narrators loses significance. The Promised Messiah as has discussed this point in his book Zameema Anjame Atham, Roohani Khazain, Vol.11, pp.333-334. We shall also revert to this in our reply to the sixth allegation. The Promised Messiah as has also replied to the objection raised against the narrators of the Hadith in Tohfae Golarviya, Roohani Khazain, Vol. 17, p.133. # Hadhrat Ali Bin Umar Albaghdadi Ad Dare-Qutani, the compiler of the Hadith, was a very respected saint and was scrupulously careful in recording the saying of the Holy Prophet sa. Hadhrat Shah Abdul Aziz, Muhaddis of Delhi, another eminent elite of Islam, comments about Imam Dare-Qutani in his book Naubatul Fikr thus: Imam Dare-Qutani once said, 'O residents of Baghdad. do not even think that any narrator would be able to refer any false or incorrect statement to the Holy Prophet of Islam sa during my life time.' Naubatul Fikr, (Footnote p.52). # The article under review has expressed doubts as to whether the narrator of the Hadith is really Hadhrat Imam Baqar. Muhammad Bin Ali is considered as Hadhrat Imam Baqar in Iqtirabus Saat by Nawab Siddique Hasan Khan Saheb (p.1061). A photocopy of the relevant page is given in The Advent of Imam Mahdi - A Great Heavenly Sign by Muhammad Azam Ekseer, Rabwah 1994, p.88. In this connection it may also be noted that Allama Shaikh Shahabuddin Ibn Al Hajar-al Hashimi wrote: Muhammad Bin Ali, an elite among the Ahle-Bait, narrates that there will be two signs for Imam Mahdi which have never been shown to mankind since the creation of the heavens and the earth. One of these is the eclipse of the moon on the first of its nights in the month of Ramadhan, and the eclipse of the sun on the middle of the days. (Kitabul Fataw Al Hadeesiyya, p.31, Egypt)
What is the total Muslim population of Pakistan?
Answer 1Census data indicates that over 96% of the population is Muslim. The Population of Pakistan is 176,242,949 approximately which means there are around 169,193,231 Muslims there.The Muslims belong to different schools which are called Madhahib (singular: Madhhab) i.e, schools of jurisprudence (also 'Maktab-e-Fikr' (School of Thought) in Urdu).Around 85% of Pakistani Muslims are Sunni Muslims and there is a minority 10% Shi'a Muslims.The Hanafi school includes the Barelvis and Deobandis schools. Although the majority of Pakistani Shia Muslims belong to Ithna 'ashariyah school, there are significant minorities: Nizari Ismailis (Aga Khanis) and the smaller Mustaali Dawoodi Bohra and Sulaimani Bohra branches.Many people on the Makran coast of Balochistan follow the Zikri sect of Islam. The Shia Ithna 'ashariyah school has its own Masjids and Hussainias. Mustaali Dawoodi Bohra and Sulaimani Bohra also have their own Masjids. While the Nizari Khoja Ismailis (Aga Khanis) pray in Jama'at Khanas.There are small non-Muslim religious groups: Christians (1.6%), Hindus (1.85%), Ahmadis, Buddhists, Sikhs, Parsis, Bahá'ís, Zoroastrians (Parsis) and others making up approximately 3% of the population.Answer 2Pakistan Muslim population is 174 millions (96.3 % of total Pakistan population) per Pew Study Forum as of October 2009. See link below.
How old was Hazrat Aisha's when she married the Prophet Muhammad?
Source Material:Sahih BukhariVolume 7, Book 62, Number 64:Narrated by 'Aisha That the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).Volume 7, Book 62, Number 65:Narrated by 'Aisha That the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, Hisham said: I have been informed that 'Aisha remained with the Prophet for nine years (i.e. till his death)." What you know of the Quran (by heart)'Volume 7, Book 62, Number 88:Narrated by 'Ursa The Prophet wrote the (marriage contract) with 'Aisha while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e. till his death).Volume 5, Book 58, Number 234:Narrated by 'Aisha The Prophet engaged me when I was a girl of six (years). We went to Medina and stayed at the home of Bani-al-Harith bin Khazraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Um Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became Allright, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said, "Best wishes and Allah's Blessing and a good luck." Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah's Apostle came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age.Volume 5, Book 58, Number 236:Narrated by Hisham's father Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married 'Aisha when she was a girl of six years of age, and he consumed that marriage when she was nine years old. An answer:By my research i have following conclusion she was 15 or above to it (maximum 22 and minimum 15) and there justification or reference is from well known book please read all.1. According to many narratives, Ayesha participated in the battles of Badr and Uhud. No one older than 15 was allowed to accompany the Prophet's army in the battle of Uhud. This applied across the board to all participants, men and women alike. The battle of Uhud took place around the 2nd Hijrah, a time line close to her marriage with the Prophet. Obviously, she was at least older than 15 at that time.2. A narrative regarding Ayesha's participation in the battle of `Uhud is given in Bukhari, (Kitabu'l-jihad WA'l-siyar, Arabic, Bab Ghazwi'l-nisa' WA qitalihinna ma`a'lrijal; that all boys under 15 were sent back is given in Bukhari, Kitabu'l-maghazi, Bab ghazwati'l-khandaq WA hiya'l-ahza'b, Arabic).3. Most historians have consensus on the age of one of the oldest female companions of the Prophet, namely, Asma, the elder sister of Ayesha that was ten years older than Ayesha. It is also reported in Taqri'bu'l-tehzi'b as well as Al-bidayah WA'l-nihayah that Asma died in 73 Hijrah when she was 100 years old. Clearly, if Asma was 27 or 28 years old at the time of Hijrah, Ayesha was 17 at the time of Hijrah and 19 at the time of consummation of her marriage with Muhammad.(For Asma being 10 years older than Ayesha, see A`la'ma'l-nubala', Al-Zahabi, Vol 2, Pg 289, Arabic, Mu'assasatu'l-risalah, Beirut, 1992. Ibn Kathir confirms this fact, [Asma] was elder to her sister [Ayesha] by ten years" (Al-Bidayah WA'l-nihayah, Ibn Kathir, Vol 8, Pg 371, Arabic, Dar al-fikr al-`arabi, Al-jizah, 1933). For Asma being 100 years old, see Al-Bidayah WA'l-nihayah, Ibn Kathir, Vol 8, Pg 372, Arabic, Dar al-fikr al-`arabi, Al-jizah, 1933). Ibn Hajar al-Asqalani also has the same information: "She [Asma (ra)] lived a hundred years and died in 73 or 74 AH." Taqribu'l-tehzib, Ibn Hajar Al-Asqalani, Pg 654, Arabic, Bab fi'l-nisa', al-harfu'l-alif, Lucknow).4. Tabari informs in his treatise on Islamic history that Abu Bakr had four children and all four were born during the pre Islamic period. The pre-Islamic period ended in 610 A.D, a fact that makes Ayesha to be at least 14 years of age at the time of her marriage around 613-624 A.D.Tarikhu'l-umam WA'l-mamlu'k, Al-Tabari, Vol 4, Pg 50, Arabic, Dara'l-fikr, Beirut, 1979).5. Ibn Hisham, the historian, reports that Ayesha (ra) accepted Islam quite some time before `Umar ibn al-Khattab which only means that Ayesha (ra) accepted Islam close to the time of first revelation (around 610 A.D). This means she must have been at least a young girl at that time. Assuming she was barely 6 or 7 at that time this information puts the age of Ayesha at 20 or more at the time of her marriage with Muhammad (623-624 A.D.), (Al-Sirah al-Nabawiyyah, Ibn Hisham, vol 1, Pg 227 - 234 and 295, Arabic, Maktabah al-Riyadh al-hadithah, Al-Riyadh).6. Tabari reports that before migrating to Habashah, Abu Bakr planned to hand over his daughter, Ayesha to Mut'am's son to whom she was engaged. But fearing persecution by the Quraish, Mut'am refused and his son divorced Ayesha. The migration to Habashah happened 8 years before Hijra. Obviously, at the time she was ready to take on responsibilities as a wife (possibly 9 or 10 years of age). If she married Muhammad in the 2nd Hijrah (623-624 A.D), she could not be less than 19 years of age (a secondary reference for this argument is: Tehqiq e umar e Siddiqah e Ka'inat, Habib ur Rahman Kandhalwi, Urdu, Pg 38, Anjuman Uswa e hasanah, Karachi, Pakistan).7. A famous Sunni imam, Ahmad ibn Hanbal, reports in His Musnad, that after the death of Khadijah, Khaulah came to the Prophet (pbuh) and advised him to marry again. She had two propositions for the Prophet: Either Muhammad could marry a virgin (bikr), or he could go for woman who had already been married (thayyib)". Khaulah named Ayesha for a virgin (bikr). It is common knowledge that the term bikr in the Arabic language refers to a well formed lady and not to a 9 year old, playful, immature lass. If she were nine, the word used by Khaulah would have been jariyah and not bikr.(Musnad, Ahmad ibn Hanbal, Vol 6, Pg 210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).8. Ibn Hajar al-Asqalani has reported that Fatimah, Muhammad's daughter, was five years older than Ayesha and that Fatimah was born when the Prophet was 35 years old. Thus, Ayesha, according to Ibn Hajar, was born when Muhammad was 40 and consummated her marriage when he was 54 or 55. That makes Aysha at least 15-16 years of age.(Al-isabah fi tamyizi'l-sahabah, Ibn Hajar al-Asqalani, Vol 4, Pg 377, Arabic, Maktabatu'l-Riyadh al-haditha, al-Riyadh,1978)Finally, it must be pointed out that Ayesha's age at the time of her marriage has never been an issue. If it were, his enemies must have picked up on this issue as they did to him on some other issues. Also, the reader must note that none of these Hadith reports concerning Ayesha's controversial age of marriage with the Prophet goes back to the Prophet himself. In other words, it is not the Prophet himself who said Ayesha was 6 or 9. These reports came from a single individual and the Iraqis reported from him when he grew old and his memory started failing.In conclusion, this article is an attempt to prove that the books written 200-300 years after the death of Muhammad, while providing a good deal of historical information about him are not free from faulty, less than perfect and self-contradictory materials. These should not be taken as the final word for a Muslim. There is a Final Word for a Muslim and that is the Book of God, the Holy Qur'an-the book that defines the marriageable age for a man or woman when he or she attains soundness of judgment (Al-Qur'an 4:6). If Muhammad is a model for mankind, if he followed the Qur'an all his life, if Allah stands witness to his rock-solid character, there is no way that he could have taken a 6-9 year old, immature young, playful girl as a responsible wife. And Allah knowns better.One of Muhammad's wives was Ayesha or Aisha. Depending on what sources are used her age at marriage is sometimes put at 6 and consummation at 9. However there are a number of facts which need to be factored in.1: Not all sources agree with Bukhari about Ayesha's age, Bukhari's Hadith were not collated until 300-odd years after Muhammad's death. Other sources give Ayesha's age as being 16 at marriage and 19 at consummation.2: Even if her age were 6 / 9, the custom of taking child brides was a part of Middle-Eastern culture. The Jews practised it as well as many of the other nations in the Middle-East and remember too that Mary of Nazareth's age was probably around the 12-14 mark.3: Pedophilia is both a sexual dysfunction and a legal one. Muhammad's others wives were adult women with who he apparently had very good relations. This would not normally be the case for a pedophile.4: Customs and Traditions as well as laws were very different then from now. What is considered unacceptable now was not considered anything to comment about then.
Who is Ali Jawad Zaidi?
ALI JAWAD ZAIDI By Saiyid Siraj Amjad On 10th March 1916, a boy was born in Karhan, a small village in Azamgarh district of eastern Uttar Pradesh. This boy, the eldest of six children was to rise to such great heights that not only would he be a known personality in the district or the state in which he was born but go on to become an internationally known figure in the field of Urdu Literature. This boy, lovingly called "Babu" by his adoring mother, is today known as Ali Jawad Zaidi in literary circles and is internationally recognized as a poet of repute, an authority on Marsiyago of Uttar Pradesh, Mir Anis & Mirza Ghalib, and has written on as diverse subjects as plain prose to poetry, from research works to analytical works. Hailing from a prominent zamindar family of Mohammadabad-Gohna, Azamgarh, Ali Jawad Zaidi was born at his maternal grandfather's home in Karhan. Belonging to a Saiyid family and being the eldest son in his family, he was sent to the local Arabic Madarsa to gain education and proficiency in Islamic Theology and religious matters and had it not been for one of his uncles who took him under his wings, the world of Urdu and society in general would have been deprived of his genius and knowledge. Ali Jawad's father died young and at the time, Ali Jawad was only 11 years old. His early formal education took place in Mahmudabad, the princely state. He then proceeded to Lucknow for his pre-university, graduation (Jubilee College, Lucknow) and Post-Graduation in law, (LLb. from Lucknow University). It was in Lucknow that Ali Jawad grew and blossomed. Although his genius was noticed in his early years as a child in his hometown itself, it was in Lucknow that Ali Jawad came into his own as an orator, poet, student leader and organizer. During his graduation and later while doing his LLB, he came into contact with leaders of the national freedom movement and his conscience saw him take a plunge into the freedom movement in the late 1930's. His poems inspired the revolutionaries of the time and he himself led the student's movement along with other able student leaders. His charisma and dynamism saw him being elected as the Secretary-General of the All India Student's Federation. He was the Secretary-General of the All India Student's Federation, during those hectic and stormy days of the Quit India Movement (1942) launched by Gandhi. His poems got proscribed by the British Government for inciting rebellion against the British Raj. The British government got so frustrated by his political activities that they issued an arrest warrant in order to stop him from organizing student rallies and mobilizing the student power against the Raj. But he was not one to give in easily and went underground. He continued with his work of organizing and inspiring students throughout the length and breath of India. He was finally arrested in Nagpur. He was sentenced to jail for anti-British activity and sent to serve his term at the Nagpur Central Prison and later transferred to the Banares Central Jail. With India's independence, Ali Jawad bid goodbye to active politics, although he could have encashed on his popularity and contribution to the freedom struggle, his view was that he fought the British to free India from the yoke of the British Raj and now that India had gained its independence, it was time for him to move onto other things. He joined the Information Department of the Uttar Pradesh Government and was a Deputy Director there when he was inducted into the Information Service of the Central Government and posted to Srinagar.Although he had taken up Government Service for a full-time job and chosen that as a career, he was never away from the Arts and Cultural activities, which were his calling from the heart. He soon found himself getting involved in the Arts and Cultural activities in Jammu & Kashmir and found himself being thrust with the responsibility of organizing and conducting the Kashmir festival during the summer months on an annual basis. He was appointed as the Secretary General of the Society of Arts and Culture, Government of Jammu & Kashmir. In the early sixties, he was transferred to Delhi and posted with the Press Information Bureau. His postings with the Press Information Bureau saw him in Mumbai and then back in Delhi. His final posting was in Tehran and he retired from active Government service as Jt. Director, News Services, AIR in August, 1978. Being a secularist and nationalist to the core, religion had always taken a back seat in his life although he was religious is his own way. For him, religion was a personal matter and the nation, its culture and heritage had always been more important. He was a member of the I K Gujral Committee on National Integration. He had been a regular contributor to magazines and newspapers. Thousands of his articles have found place in the print media over the years. He had also worked as the Editor of "Naya Daur", an Udru monthly digest and "Al-Ilm", a monthly published from Mumbai. In the recent past, Naya Daur ran a series on his memoirs on a monthly basis. He had also done some translation work (into English) for the Sahitya Akademi (Gandhi). The nature of his job took him around the world and he has traveled extensively in India. He has brushed shoulders with Heads of State, Prime Ministers, Governors, Cabinet Ministers, Chief Ministers, Ministers in State Governments, and other high ranking officials on the world stage, yet he was a man with his feet firmly set to the ground, humble and simple. During all his years with the government, he did not stop writing. More than half a dozen of his books have won State Government Awards. The Government of India conferred on him the Padmashri, in recognition of his contribution to Urdu literature. Amongst the various awards and honours that have been conferred on him are, the Tamra Patra for his role in the freedom movement, the Ghalib award and the Mir Anis award. He has authored over 80 books in Urdu, English, Hindi and Persian. Many of his works are now reference material for research students. He has been the subject of research scholars and Doctor of Philosophy Degree's have been awarded to four students for research done on his life and works. He has served as the President of the Uttar Pradesh Urdu Academy, Lucknow and as the President of the Zainabbiya Institute of Islamic Studies, Mumbai, apart from stints on the Board of Sahitya Akademi, New Delhi and the Sangeet & Natya Akademi, New Delhi and many other social, literary and cultural organizations. He has also served as an Advisor to the Government of Uttar Pradesh. Being a man of letters, despite failing sight, he continued to write till his very end. Confined to his home in Lucknow during his last years, as time and age took their toll on him, he wrote employing a person who transcribed all that was dictated. Ali Jawad could hardly see, but the spirit was still very much alive with so much in that little head on those fragile shoulders. His deteriorating health had added urgency to his approach towards his works. He used to say that there was so much more he had to give to the world, yet time was running out for him. Amongst his various works are Naath Nigaran-e-Uttar Pradesh (in 2 Volumes), Uttar Pradesh ke Marsiyago (in 2 Volumes) & Do Adabi School, which have been published in Pakistan as well. These books along with his History of Urdu Literature (English), Mirza Ghalib - Ek Parichay (Hindi), Mir Anis, are unique in their approaches to their subjects. Saiyid Ali Jawad ZaidiMohammedabad-Gohna, Dist. Azamgarh (Now - Mau), Uttar Pradesh, India. Date of Birth :March 10, 1916 Date of Death : December 06, 2004 Education : BA (Lucknow University) LLB (Lucknow University) Career : Government Service (Retired as Jt. Dir., News Services, AIR) Other Positions Held : Advisor, Government of Uttar Pradesh. General Secretary, Dept of Arts & Culture, Govt. of J&K. Srinagar Secretary to the Prime Minister of Jammu & Kashmir, Srinagar Member of the Board, Sahitya Academy, New Delhi Member of the Board, Anjum Tarraqqi Urdu, New Delhi Member of the Board, Sangeet & Natak Academy, New Delhi Member of the Board, Lalit Kala Niketan, New Delhi Member, Board of Trustees, Shia Dergee College, Lucknow President, Uttar Pradesh Urdu Academy, Lucknow President, Zainabiya Institue of Islamic Studies, Mumbai Secretary General, All India Students Federation Recipient of the following Awards : - Padma Shri for contribution to Urdu Literature - Sahitya Academy Award for contribution to Urdu Literature - Tamra Patra for contribution to India's Freedom Struggle - Anis Award in recognition of Expertise on Mir Anis - Ghalib Award in recognition of Expertise on Mirza Ghalib - Certificate of Honour presented by The Rotary Club, Lucknow - Awards presented to his various books by Governments and Literary Organizations are marked in the list of his Books below. Since 1987, Ali Jawad Zaidi, asked Government Bodies and Literary Organizations, not to consider his works, for awards. List of Published Books ( Books marked by an '*' are award winning books) Written by Saiyid Ali Jawad Zaidi 1. Meri Gazalain 1959 * Poetry 2. Teesha-e-Awaaz 1985 Poetry 3. Uttar Pradesh Ke Marsiyago Research 4. Do Adbi School 1970 * Crictical Analysis 5. Naath Nigari Uttar Pradesh mein Research & analysis 6. Zabpt Shudaa Nazmain Collection of Proscribed Poems 7. Urdu Main Qaumi Shairi Ke Sau Saal 1957 Criticism & analysis 8. History of Urdu Literature 1993 Research & Analysis 9. Mir Anis (Tr. English) 1986 Biography 10. Rang-e-sang 1944 Poetry 11. Dayar-e-Sahar 1960 Poetry 12. Naseem-e-Dasht-e-Arzoo 1980 * Poetry 13. Inteqhab Ali Jawad Zaidi 1971 Poetry 14. Silsila (Inteqhab) 1990 Poetry 15. Warq Warq Zanjeer 1990 Poetry 16. Dhoop Chaaon 1994 Poetry 17. Urdu Main Shairi Ke Sau Saal (Afsaane ke saath) 1981 Criticism & analysis 18. Hamari Quami Shairi Criticism & analysis 19. Taamiri Adab 1959 * Criticism & analysis 20. Anwaar-e-Abu Al Kalaam 1959 21. Hindustan Mein Islami Uloom Ke Marakaz 1972 22. Fikr-o-Riyaz 1975 * Collection of Muqalaat 23. Tareekh-e-Adab Urdu Ki Tadween 1976 ResearchAli Jawad Zaidi - List of Books (Cont.) 24. Qasida Nigaran-e-Uttar Pradesh 1978 Research 25. Tarrek Adab Ki Tadween (Vol II) 1983 Research 26. Do Aadabi Ischool (Revised Edition) 1980 Critical Analysis 27. Qasida Nigaran-e-Uttar Pradesh (Vol II) 1983 Research & analysis 28. Masnavi Nigari 1985 Research & analysis 29. Diwan-e-Ghani 1964 Research & analysis 30. Zikr-o-Fikr Ghani 1966 Silsila Muqalaat 31. Nasr Nigari Uttar Pradesh Mein Research & analysis 32. Do aadabi Ischool (Pakistan edition) 1988 Critical Analysis 33. Hindustan Mein Arabi Ki Taweej Research & analysis 34. Kamal-e-Abu Kalam 1989 Collection of articles 35. Mir Anis (Hindi) Biography 36. Ghalib - Ek Parichay (Hindi) 1969 Biography 37. Tareek-e-Mushaira 1992 Research 38. Malik Ram Ek Mutaalah 1987 Biography 39. Islami Taraki Pasandi 40. Dehalvi Marsiyago - Vol I 1982 * Research & Analysis 41. Dehalvi Marsiyago - Vol II 1987 * Research & Analysis 42. Anis Ke Salaam 1981 Collection 43. Rubiyaat-e-Anis 1985 Collection 44. Mir Anis 1991 Collection & Short biography 45. Jadeed Marsiye Ka Baani - Mir Zamir Laknawi 46. Adbiyaat Kashmiri 1994 47. Mahatma Gandhi (Urdu) 1986 Translation from English 48. Diwan Shams Tabraizi Ki Seer (Urdu) Translation from Farsi 49. Islami Para Para 50. Aap Se Miliye 1963 * Sketches 51. ____ Humsaaya 1985 Sketches 52. Hum Qaabila 1990 Sketches 53. Ehl-e-Qaabila Sketches 54. Yaadon Ke Rahguzar Memoirs 55. _____ Nazr Collection of articles 56. Inteqaab-e-Rind 1983 57. Payaam-e-Aazadi 1947 58. Naghma-e-aazadi (Urdu) 1957 Collection of Poems 59. Naghma-e-aazadi (Hindi) 1957 Collection of Poems 60. Ali Ibn Abu Taalib - Vol I Historical Research 61. Ali Ibn Abu Taalib - Vol II Historical Research 62. Zaidi ke Tafsare Collection 63. Zaidi Ke Muqadmaat Collection 64. An Experiment in Communication Planning 1970 Research & Analysis 65. Human Interest Stories 1970 66. Malik Ram Felicitation Volume 1972 67. The Prophet's Daughter Historical Research 68. Urdu Press in Bihar & Bengal 1978 Research & Analysis 69. Mortality & Growth in Urdu Press 1978 Research & Analysis 70. All India Students Conference Golden Jubilee Celebrations 1986 71. A Short History of Student Movement Historical Research 72. Paro 2005 Long Poem Published by Anwar Zaidi 73. Annual Report (1961-62) J&K Academy of Arts, Culture & Languages 1962 Report 74. Report of the I K Gujral Committee for The Promotion of Urdu (In 2 Vols.) 1975 Report Some other links to 'Ali Jawad Zaidi' are given below : http://www.education.nic.in/cd50years/u/47/3Y/473Y0201.htm http://www.indianmuslims.info/people/list_of_padma_awardees.html http://www.education.nic.in/cd50years/u/47/3Y/473Y0202.htm http://66.102.9.104/search?q=cache:84xpJ15F5NsJ:www.columbia.edu/itc/mealac/pritchett/00fwp/srf/srf_sirsayyid.doc+Ali+Jawad+Zaidi&hl=en&ct=clnk&cd=13 http://www.indvandrerbiblioteket.dk/urdu/lyrik.xml http://www.columbia.edu/itc/mealac/pritchett/00fwp/srf/srf_iqbal.pdf http://www.columbia.edu/itc/mealac/pritchett/00fwp/srf/sabkihindi/srf_s... http://www.columbia.edu/itc/mealac/pritchett/00fwp/srf/srf_sirsayyid.do... http://www.loc.gov/cgi-bin/zgate?ACTION=INIT&FORM_HOST_PORT=/prod/www/data/z3950/locils2.html,z3950.loc.gov,7090&CI=102739 http://www.sahitya-akademi.org/sahitya-akademi/bklst07.htm http://links.jstor.org/sici?sici=0021-9118(200205)61%3A2%3C761%3AMGACB%... http://education.nic.in/cd50years/u/47/3Y/473Y0303.htm http://www.urdustan.net/blog/2004_11_01_archive.html
