Intending to identify that how meaning in the source text has been reproduced in the translated text, the study attempts to investigate deforming tendencies used in the selected poems of Abdul Ghani Khan translated from Pashto into English by Imtiaz Ahmed Sahibzada. Imtiaz Sahibzada has translated 141 poems from the mammoth corpus of Abdul Ghani Khan's Poetry into English and named it The Pilgrim of a Beauty. Using judgmental sampling, ten poems were selected and were analysed in the light of Antoine Berman's (1965) Text Deformation System which includes twelve deforming tendencies. While analysing the translated text in comparison with the source text, deformation in terms of semantics and the syntactic structure was found. Abdul Ghani Khan's poetry translation is considerably deformed, and the translator has little maintained the composition, musicality, and structure of the source text because of different reasons. He has deformed the beauty of the source text poems at the cost of the message due to the use of various deforming tendencies.

Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have played an important role in guidance and counselling of people and peaceful co-existence in the society. Mughal era was an important period regarding Sufism in the subcontinent. The Mughal kings were devotees of different Sufi orders and promoted Sufism and Sufi literature. It is said that Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and poetic work can be seen during Aurangzeb AlamgirÂ’s era. In this article, we will discuss Mystic Poetry and Prose of Aurangzeb's period.

Allama Muhammad Iqbal was a great figure of the Islamic world and the west in the 20th century. Iqbal was a philosopher, politician, Islamic scholar and a great poet. Iqbal has always spoken of love, brotherhood and tolerance. Iqbal was of Kashmiri descent, a true friend of Kashmir, a compassionate man and a great liberal leader. He took an active part in the freedom struggle of Kashmiris against slavery. Iqbal awakened a new consciousness, enthusiasm, eagerness and passion in Kashmiris with his painful voice and poetry. He was greatly influenced by Kashmiri personalities Sultan Shahab-ud-Din, Syed Ali Hamdani, and Ghani Kashmiri. This article is are search document based on an analytical study of Iqbal's personality and his correlation to Kashmir. In this study, the primary and the secondary data isused to bring out the facts.

This study incorporates elements of myths and feministic beauty in inter-contextual structure in John Keats' poetry. This research is majorly concerned with the use of ancient Greek mythology and the elements of feminine beauty in Keats' mythological poetry. The study investigates Keats's search for truthfulness and beauty, his identification of love for poetry and his creation of his poetic genius with special reference to feminine beauty in his poetic works. The research is descriptive and qualitative in nature the framework is established by reviewing related poems and previous literature. Thus the data is generated from two main sources, the primary source which includes the selected poetry of John Keats and the secondary source which includes reviews of previous literary work. The Textual Analysis Method of Research is followed as the theoretical framework of Hellenism that comprehends a certificate for the conclusion of research problems.

This paper depicts escapism as a romantic element in the poetry of a British English poet John Keats and a Pakistani Urdu poet Akhtar Sherani. Although they belong to different ages, the early 19th century and 20th century respectively, still have many commonalities. This work discusses their selected poems and compares them to find out their similar romantic traits. The selected poetry of Akhtar Sherani is translated into English by the author of this work to prove that both poets have a lively style of expressing their feelings and emotions. This study qualifies the readers to think outside the box and conventional values. It helps to broaden their perceptive horizons and mental realm. This work is also beneficial for those who are critics and analysts of romanticism and have an interest in John Keats and Akhtar Sherani.

Postcolonial poetry transforms the legacies of empire into potent sites of resistance and identity formation. This paper argues that the poetry of Walcott, Bennett, Soyinka, Ramanujan, and Faiz employs distinct poetic strategies to expose colonial violence, psychological fragmentation, and cultural erasure while actively reclaiming agency through linguistic innovation and hybrid expression. Drawing on Homi Bhabha’s hybridity, Frantz Fanon’s decolonization theory, and Gayatri Spivak’s subaltern framework, the analysis reveals how these poets navigate postcolonial ambivalence. Walcott’s poems embody Fanonian alienation ("divided to the vein"), while Bennett’s poetry weaponizes Jamaican Creole to subvert linguistic hegemony, enacting Ngũgĩ wa Thiong’o’s decolonization of the mind. Soyinka’s "Night" mirrors Fanon’s "pitfalls of national consciousness" through metaphors of predatory disillusionment. Ramanujan’s poem reclaims indigenous folklore to center female agency, countering Orientalist discourse. Faiz’s poetry repurposes the Urdu ghazal to prioritize collective struggle over personal love, voicing Spivak’s subaltern amid state oppression.