Exploring the Poetry of Urdu Versifier Kaif Kirmani
In the name of Allah (s.w.t) the most Beneficent and Merciful
Peace be upon Mohammad e Mustafa and his progeny
 |
| Versifier Kaif Kirmani |
Dr.
Syeda Farhat FatimaAssistant Professor (Visiting Faculty)Department of EnglishGovernment
Degree College for WomenMayur
Marg, Begumpet, Hyderabad, Telangana-500016E-Mail:
- Farhat_Fatima5@yahoo.com
Abstract: The name Kaif means ‘a state of Joy’ in Arabic. The theme of his poetry was mostly in the praise of Ali Ibn Abi Talib, Son-in-law of Prophet Mohammad and on the tragedy of Karbala. Kaif Kirmani has written many Noha’s (lyrical dirge), Munajat (supplication), Qaside (ode), Salam (respectful salutation in poetic form) and few Ghazals (lyric poems). He was a good orator and used to recite his poetry in congregations known as Mushairas. His poetry has been published in a book named as Kalam e Kaif. This paper aims to analyse the various poetry styles of the versifier Kaif Kirmani
Keywords: - Noha (lyrical dirge), Qasida (Ode which praises Prophet Mohammad and
his Ahl Al - Bayt i.e., Family), Kalam (Conversation), Imam (Leader), Alaihis Salam
or (A.S.) means peace be upon him.
Overview
Versifier
Mir Ahmed Ali Kirmani alias Kaif had a remarkable personality. The name Kaif means
‘a state of Joy’ in Arabic. He was
born on 8th March,1938 and expired on 28th September,
2015. He was not only a literary person but also was a strong and sincere lover
of Ahl Al Bayt. His poetry was
successful because of his closeness in thoughts to the family of Prophet
Mohammad, Peace be upon him. His poetry
was endowed with taste and with passage of time his expertise in poetry
increased. Akhtar Zaidi one of the
prominent orators says, “Our thoughts, feelings and concern for Ahl Al Bayt
were in harmony which brought us together.
He is among one of my favourite personalities.” (Kaif, Introduction)1
His
father’s name was Mir Hadi Hussain Kirmani and mothers name was Shaher Bano
Begum. He was born in Hyderabad on 8th
March. He had one elder brother, Mir Mohammad Ali Kirmani, who was a versifier
of Ahl Al Bayt. One of the Munajat of
Mir Mohammad Ali Mere Maula Mujhe do Sahara, maine thama hai daman tumhara is
very famous. Kaif had a devoted wife, Kaneez e Fatima who was simple and kind
hearted woman. He was bestowed with two
children, a son Late Syed Abbas Raza Kirmani who has written two Noha’s and a
daughter, Syeda Mariyam Fatima. He was
well versed in Quran. Kaif was also good at a knowledge which is known as Ilm e
Jafar (Study of Huroof/Alphabets) and Ilm e Ramal (Geomancy is a method of
Divination: The Science of the sand).
He was a simple, straight-forward and
carefree person and a lover of good cuisine and tea. He was a Post Graduate in English Literature
and was a High School Teacher by Profession. Many times, he has refused the
post of Principalship as he wanted to devote his time in the mourning
congregations of Ahl Al Bayt. But when
it came to his parents or his poetry writing on Ahl Al Bayt he was a very ‘Niyaazmand’
or obedient son and follower respectively. He wrote poetry mostly on Ali Ibn Abi Talib,
Son-in-law of Prophet Mohammad and on the tragedy of Karbala. Picturisation in his poetry was so realistic
that admirers of poetry used to look forward to listen to his poetry. He was an innate poet. His poetry used to
nurture delight and was dazzling to senses, favourite of many and had a unique
tinge to it. Kaif
Kirmani has written many Noha’s, Munajat, Qaside, Salam and few Ghazals. Some of his contemporaries were Sayeed
Shaheedi, Akhtar Zaidi, Ibrahim Ali Hami, Mirza Fareed Baig, Ali Jaweed Maqsood
and among younger poets were Sarosh and Mohammad Ali Wafa. He used to recite
his Kalam in Majlis Congregations (gathering in which mourning of Prophets
youngest grandson Hussain Ibn Ali took place) and in Poetry congregations known
as Mushairas. This paper aims to analyse
the various styles of poetry of versifier Kaif Kirmani.
Poetry Analysis: - Poetry is a creative process and it
involves thinking and personal interpretation in different ways, using multiple
senses. The tools used to portray poetry are figurative language, rhythm, meter,
structure, theme and context. Let us now analyse one of his Qasida or ode
نجف کو جس نے بھی دیکھا ہے دلکی آنکھوں سے
زمین پہ رہ کے وہ انساں بہشت دیدہ ہے
فراز دار سے لیکر نشیب مقتل تک
علئ کا ذکر جہاں سے چلے قصیدہ ہے
علئ ہے آخری منزل خدا شناسی کی
علی تلک جو پہنچ جاۓ حق رسیدہ ہے
Transliteration
Najaf ko
Jisne bhi dekha hai dil ki ankhon se
Zameen
pe reh ke woh Insaan Behesht dida hai
Faraz dar se lekar Nashaib Maqtal tak
Ali ka zikr jahan se chale Qasida hai
Ali hai
aakhri Manzil Khuda shanasi ki
Ali
talak joh pohonch jaye haq rasida hai (Kaif, Pg.22)2
Translation
Whoever
has seen Najaf with the eyes of the heart
That
man, having lived on earth, has seen heaven
From
elevated place to the descent down to place of death
Remembrance
of Ali from wherever it started is like an ode
Ali is
the final destination of divine knowledge.
And whoever
reaches Ali has attained the truth
The Mausoleum of Prophet Mohammad’s Cousin and Later Son-in-Law,
Ali Ibn Abi Talib is situated in Najaf.
Therefore, it is considered as the holiest city of Islam and it is also
the Capital of Iraq. Najaf is a major pilgrimage destination for Shia
Muslims. In the first couplet of the
Qasida the Versifier Kaif Kirmani says that, whoever sees Najaf with the eyes
of heart is equal to a man who has seen the paradise. In the second couplet of Qasida he further
says. the narration and remembrance of Ali from whichever destination of our
life we start till our death is like a beautiful ode. In the final couplet of the Qasida he says,
Ali is the final destination of our divine knowledge and whoever reaches it has
attained the truth. Thus, stating the words of the Prophet about Ali Ibn Abi
Talib were “I am the city of Knowledge and Ali is its gate” (Al Islam)3
In other
words, Ali, peace be upon him was the gate of knowledge The famous Egyptian
philosopher and professor of Islamics of Alazhar University, Allama Mohammad
Mustafa Beck Najeeb in his equally famous book “Hima’athul Islam” says “What
can be said about Imam Ali? It is very difficult to fully explain his
attributes and qualities. It is enough
to realise that the Holy Prophet (A.S.) had named him the gateway of knowledge
and wisdom” (Najeeb, pg.98)4. He was loved by all. Great warriors would engrave his name on
their swords. Ali possessed both the
inner and outer dimensions of the Quran. Ali Ibn Abi Talib’s philosophy
emphasizes that the world is a path, not a destination, and life is an
opportunity to achieve the ultimate goal, which is divine authority and eternal
life. Imam Ali encouraged constant
self-reflection and repentance, emphasizing the importance of humility and a
connection with God. Therefore, the
Versifier depicts in the above lines that Ali Ibn e Abi Talib is a key figure
in the understanding and connecting with the divine Lord.
The
following lines of the Noha (a lyrical dirge) portray the thoughts of versifier
Kaif about Qasim ibn Hasan, the son of Hasan Ibn Ali, the elder grandson of
Prophet Mohammad
چمن میں پھول کوئی ادھ کھلا جب دیکھ لیتا ہوں
تصور میں یکایک قاسمُ نادشاد آتے ہیں
وہ جسم بے زرہ وہ کمسنی وہ پیاس کی شدت
سنانوں کے گھنے جنگل میں قاسمُ دھنستے جاتے ہیں
خدا جانے وہ کیا انداز ہے قاسمُ کے لڑنے کا
فضاۓ درد ہے عباسُ لیکن مسکراتے ہیں
Transliteration
Chaman
mein phool koi adh khila jab dekh leta hoon
Tasawwur
mein yakayak Qasim-e-nashad aate hain
Woh
Jism-e-bey-Zira woh kamsini woh pyas ki shiddat
Sinanon
ke khule Jungle mein Qasim dhaste jaatein hain
Khuda
jaane woh kya andaz hai Qasim ke ladne ka
Fiza-e-dard
hai Abbas lekin muskuratein hain (Kaif, pg.70)5
Translation
In the
garden when I see a flower half bloomed
In my
imagination at once comes the image of ill-fated Qasim
That body without armour, that youth,
that intensity of thirst
In the open forest of spears Qasim is
drifting away
God
knows what kind of style Qasim has of fighting
The
atmosphere is painful but Abbas is smiling
Qasim
Ibn e Hasan Ibn e Ali is the great -grandson of Prophet Mohammad. He was the son of Hasan Ibn e Ali, the eldest
son of Fatima tuz Zehra (daughter of Prophet Mohammad). His mother was Umme
Farwa. In his looks he resembled his grandfather, Ali ibn e Abi Talib. He was calm, courageous and just thirteen
years old in the battle of Karbala which took place on October 10, 680 (10th
Moharram 61 AH). His Paternal uncle, Hussain Ibn Ali raised him
after he was orphaned at the age of four years.
Qasim’s life and ultimate sacrifice stand as a testament to bravery,
loyalty and faith towards his God.
Despite his youth, he showed immense courage and sacrificed his life in
the battle of Karbala which was a battle of truth over falsehood. His final moments of martyrdom serve as a
powerful reminder of his loyalty and standing against oppression.
In the
above lines of Noha or dirge, versifier Kaif Kirmani depicts in his poetry
lines that whenever he sees a half open flower, he recalls Qasim Ibn e Hasan,
the thirteen years old; great grandson of Prophet Mohammad. In the third and fourth line of the couplet
he further describes the demeanor of Qasim and says in the battle of Karbala;
he was without any armour as he was too young to fit in any armour. He was thirsty but very brave and was
fighting chivalrously and entering the military forces of the oppressor Umayyad
Caliph, Yazid Ibne Muawiya. The fighting
style of Qasim Ibn Hasan was so enthralling that his uncle and tutor Abbas Ibn
Ali was smiling watching him in spite of the painful situation they were in.
The
subsequent lines of the Noha depict about the qualities of Ali Al Akbar, the second
son of Hussain Ibn Ali, the youngest grandson of Prophet Mohammad, peace be
upon him
اکبرُ سا خوبرو کوئ عالم میں پھر کہاں
یہ ہو بہو رسولُ ہیں قرآن درمیا
اکبرُ چلے جو رن میں تو محسوس یہ ہوا
ہمراہ چل رہے ہیں زمین اور آسماں
حیدرُ کی ذوالفقار مہمدُ کے ہاتھ میں
اکبرُ کو رن میہ دیکھ کے کہتی تھی ہر زہاں
Transliteration
Akbar sa
qoob rooh koi aalam mein phir kahan
Yeh
hubahu Rasool hain Quran darmiyan
Akbar
chale joh run mein toh mahsoos ye hua
Humraah
chal rahein hain Zameen aur Aasman
Hyder ki
Zulfiqar Mohammad ke haath mein
Akbar ko
run mein dekh ke kahti thi har zaban (Kaif, pg.62-63)6
Translation
Where in
the world there is a soul as handsome as Akbar
He is
exactly like Prophet Mohammad, I am saying this keeping Quran in the middle
When
Akbar walked in the battlefield it felt like
Along
with him are walking earth and sky
Haider's
Zulfiqar is in the hands of Mohammad
Seeing
Akbar in the Battlefield, every tongue would say
Ali
Al-Akbar was the son of Layla Bint Abi Murra and Hussain Ibn Ali, the youngest
grandson of Prophet Mohammad, peace be upon him. He was well-known for his striking resemblance
to the Prophet Mohammad, both in appearance and demeaner. Therefore, he was given the epithet, ‘Shabih
e Payghambar’ (Prophet Mohammad’s likeness).
He was known for his handsome appearance and melodious voice. He is recalled for his beautiful voice and
his recitation of the Adhan (call for prayer).
His father, Hussain Ibn Ali often said that whenever he desired to see
his grandfather, Prophet Mohammad, he would look at Ali Al-Akbar
The Versifier, Kaif
Kirmani praises Ali Akbar, the son of Imam Hussain in his first two poetry lines. He says, Ali Akbar was the owner of striking
beauty, both in appearance and character and resembled Prophet Mohammad. He says this in all
truth keeping Quran, the word of Allah in between. He further says in the second couplet that
when Ali Akbar walked towards the battlefield it appeared as if the land and
the sky were walking along with him. “Hameed Ibn Muslim the Syrian reporter of
Umayyad Caliph, Yazid Ibn Muawiya said when Ali Akbar was leaving his tent for
the battlefield it appeared as if from a full home a young man’s funeral was
coming out” (Hussain, Pg.3)7 Tears of grief and wails of the
womenfolk of Hussain Ibn Ali could be heard by the Umayyad forces. Ali Akbar
was riding towards the battlefield on his grandfather Prophet Mohammad’s horse
Uqab. When he was moving on his grey
Arabian Stallion both the rider and the environment appeared in unison. Therefore, the poet kaif describes
beautifully that when Ali Akbar was moving it appeared as if with him the sky
and the earth were moving. This moment highlights the powerful emotional bonds
and the poignant reality of the events unfolding in Karbala.
Haider (also known as Ali ibn Abi Talib) is the son-in-law of Prophet
Mohammad. The Sword Zulfiqar referred in
the fifth poetry line by the poet, said to have been gifted by Prophet Mohammad
to Ali Ibn Abi Talib and was descended from the sky according to Shia Islamic
faith. Zulfiqar is revered and symbolic
weapon associated with Ali’s strength and courage. The poet further says that all the tongues of
soldiers in the battle of Karbala were saying that, Haider’s Sword Zulfiqar
appeared to be in the hands of Prophet Mohammad instead of Ali Akber as both
great-grandfather and grandson were similar in appearance.
The following are the lines of a Qasida or a laudatory poem in the
praise of Abbas Ibn Ali
اے ثانئ علئ تو ہر رخ سے ہے علئ
جس کی نہیں مثال تو اس کی مثال ہے
پا نی کے پاس پیاسے کا جانا نہیں کمال
پانی کے ساتھ پیاسا پلڑنا کمال ہے
انداز جنگ دیکھ کے بولی نگاہِ کفر
تجھ کو علئ سمجھنا ذرا حسب حال ہے
Transliteration
Ay
Saniye Ali tu har ek rukh se hai Ali
Jiski
nahin misaal tu uski misaal hai
Pani ke
paas pyase ka Jaana nahin Kamal
Pani ke
saath pyasa palathna kamal hai
Andaz
Jung dekh ke boli nigah e kufr
Tujh ko
Ali Samajh na zara hasb-e-haal hai (Kaif, Pg.56)8
Translation
Oh!
second Ali, you are from every facet like Ali
You are
an example for the one, who has no example
It is
not amazing for a thirsty person to go near water
To
return thirsty along with water is amazing
Seeing
the manner of battle said the gaze of faithless
Thinking
you as Ali in this situation is appropriate
“Hazrat Abul Fazl Abbas (also known as Abbas Ibne Ali) was born on 4tth
Shaban 26 AH i.e., 15th May, 647CH c. in Medina. He was acknowledged
as the finest valiant warrior of Arab and the greatest Scholar of his era. His
aura was such that the great-warriors of Arab feared to look into his eyes. (Hussain,
pg.7)9 The word ‘Saniye’ means second in Urdu and Turkish
language. Abbas Ibne Ali is often
referred as ‘Saniye Ali’ that means second Ali due to his striking resemblance
to his father. Versifier Kaif Kirmani
praises Abbas ibn Ali and says, Abbas you resemble your father in every facet
of your life. He further says that there
is no specimen for Ali Ibn Abi Talib except you. The poet praises Abbas Ibne Ali and says in
the third and fourth lines that it is not a big deal to go near water when you
are thirsty but it is a big deal if you return from the bank of the river
Euphrates thirsty along with water. The
fighting style of Abbas resembled so much of Ali that even the fighting forces
of Umayyad Caliph, Yazid Ibn Mauwiya said that to call you Ali is the demand of
the situation.
It is said that Abbas Ibn e Ali resembled in looks, posture and
character like his father Ali Ibn e Abi Talib.
He was also chivalrous and brave like his father. Abbas Ibn Ali was not given permission to
fight in the battle of Karbala. He was
entrusted the duty of fetching water for his brother and his family. When he reached River Euphrates, he did not
drink water because he prioritized the thirst of Imam Hussain ibn Ali and his
family over his own thirst. He felt that
it was his duty as a follower of Hussain Ibn Ali to ensure his leader and those
under his care were well-provisioned, even at the expense of his own immediate
needs. This act of self-sacrifice and
loyalty is a key part of the narrative of the battle of Karbala and is viewed
as a demonstration of his devotion and strength of Character. Abbas ibn Ali’s unwavering loyalty to his
Master and commitment to his family’s well-being, even in the face of great
personal hardship is interpreted through the lens of Islamic principals of leadership,
following one’s leader, and prioritizing the needs of others over one’s own.
The ensuing lines of the Noha, a lyrical dirge appraise the character of
Zainab bint Ali
علئ سے باپ کی بیڑی ہے خواہر شبیرُ
خلاصہ حق کا ہے کردار ثانی زہراُ
سوال بیعت فاسق نے پاژھ کے دیکھ لیا
علئ مزاج ہے انکارِ ثانی زہراُ
Transliteration
Ali se
baap ki Beti hai Qwahar-e-Shabbir
Khulasa
haq ka hai Kirdar Saniye Zehra
Sawaal
Bayat Fasiq ne padh ke dekh liya
Ali
mizaaj hai inkaar Saniye Zehra (Kaif, Pg.35)10
Translation
Like
father, Ali is his daughter (Zainab bint Ali), the sister of Shabbir
Gist of
truth is the character of “Saniye Zehra’ or radiance of Zehra (Saniye Zehra is
the eldest grand-daughter of Prophet Mohammad also known as Zainab bint Ali)
The question
was raised by Yazid, the transgressor to take oath of allegiance from him
Saniye
Zehra (also known as Zainab bint Ali) has the same mood as her father Ali and
refused to take oath of allegiance.
Zainab
bint Ali is the eldest grand-daughter of Prophet Mohammad, peace be upon
him. She is renowned for her unwavering
courage and steadfastness, particularly during the tragedy of Karbala. She bravely confronted the Umayyad self-proclaimed
ruler Yazid ibn Muawiya, exposing his tyranny and defending the truth, even in
the face of imprisonment and hardship and immense grief, she did not succumb to
despair but stood firm and confronted the tyrant ruler Yazid.
The
following lines of the Noha depict the status of Zainab bint Ali
حق نے بھی دی دہائ زینبُ کی
اف رے مشکل کشائ زینبُ کی
پیچھے پیچھے چلا امام وقت
دیکھیۓ رہنمائ زینبُ کی
بندھے ہاتھوں سے ظلم کو جکڑا
یہ ہے عقدہ کشائ زینبُ کی
Transliteration
Haq ne
bhi di duhaa-ii Zainab ki
Uff re Mushkil
Kushai Zainab ki
Peechay
Peechay chala Imam-e-waqt
Dekhiye
raah numaii Zainab ki
Bandhe
haaton se Zulm ko jakda
Ye hai
oqda kushayii Zainab ki (Kaif, Pg.34)11
Translation
Truth
also gave appeal for mercy of Zainab
Poet
praises Zainab's way (i.e. her nature) of helping in overcoming the
difficulties.
Behind
behind moved ‘the leader of the time’
See the
path shown by Zainab
With
tied hands she attempted to kill injustice
This is
how Zainab has removed her problems
(The
leader of the time in the third line refers to Ali Zainul Abedien, the eldest
son of Hussain Ibne Ali and great grandson of Prophet Mohammad, Peace be upon
him)
After
the martyrdom of her (Zainab’s) brother Hussain ibn Ali in the battle of
Karbala. The Umayyad forces burnt the
tents of Hussain Ibn Ali and looted his belongings, Imam Zain al-Abedien, the
eldest son of Hussain Ibn Ali was too ill to participate in the battle and was
left on the ground, unconscious. He was
saved from the burning tent first and afterwards from the cruel clutches of the
Umayyad forces due to the efforts of Zainab bint Ali who intervened to protect
him during their captivity.
Thus,
the poet Kaif says in the above Noha even the truth appealed to the forces of Umayyad
self-proclaimed Caliph, Yazid Ibn Muawiya and the onlookers to be merciful to
Zainab bint Ali, the eldest granddaughter of Prophet Mohammad. The Versifier further praises Zainab ‘s way
of helping her family in the adverse times.
She moved with courage and saved her nephew, Imam and leader of the
time, Zainul Abedien from the burning tent.
The women and children of Hussain ibn Ali along with his sisters, Zainab
and Kulsum and eldest son Zain Al- Abedien, were marched to Kufa, where they
were paraded in shackles. Her hands were tied behind her neck and she was
forced to march along with her family towards Kufa and Shyam (Damascus) in that
condition she (Zainab) brought awareness among people about the barbaric
killing of her brother, friends and family members. “Bibi Zainab bint Ali
Murtuza first kept the foundation of Majalis (a mourning congregation) of her
brother Hussain Ibn Ali in Syria. All the Syrian women attended this Majalis.
She was the first reciter of the events and hardships of the Battle of
Karbala. Every eye in the congregation
wept. A silent revolution started and
Umayyad Caliph was affected by this revolution and decided to free the innocent
captives, the family of Hussain ibn Ali. (Hussain, pg.12)12
Conclusion
Versifier
Kaif was endowed with an attractive voice and mostly he used to recite
different types of poetry on Hussain Ibn Ali and Ahl Al Bayt in an arresting
rhythmic voice. His Quran recitation
was excellent. He is resting in a
graveyard known as Daire Mir Momin in Hyderabad. He has left behind a loving daughter,
grandchildren and many admirers of his poetry.
وہ جو نام نبئ پہ مرتا ہے
کیفَ جینا اسی کا جینا ہے
Transliteration
Woh joh
naam-e-Nabi pe marta hai
Kaif Jeena Isi ka Jeena Hai (Kaif,
pg. 5)13
Translation
The one
who dies for the sake of Nabi (Prophet Mohammad, peace be upon him)
Kaif he
is the one who lives (his) life
Versifier
Kaif Kirmani says in conclusion that dying for the sake of Prophet Mohammad is
a martyr’s death, He further says that, one who dies such death he lives his
life. In Islam, dying for the Prophet
Mohammad, peace be upon him and his Ahl Al-Bayt (prophet’s family) in a
righteous way is considered a great act of faith and virtue, and the reward is paradise. Imam Ali Ibn Abi Talib says, “Every breath
that you take is a step you put forward towards death” (Jafery, Pg.540)14. Therefore, we should try to be pure and pious
in our deeds.
Work
cited
2.
Kirmani, Mir Ahmed Ali Kaif Kalam
e Kaif Pg.22 Published in Hyderabad by poet’s son and daughter Print
3.
Jordac, George The Voice
of Human Justice (Saut ul- Adalat al-Insaniyah) https://al-islam.org/voice-human-justice-saut-ul-adalat-al-insaniyah-george-jordac/knowledge-and-sagacity-ali Sunday, 11,May 2025 Web
4.
Najeeb, Allama Mohammad
Mustafa Beck Hima ‘athul Islam Part I pg.98 Print
5.
Kirmani, Mir Ahmed Ali Kaif Kalam
e Kaif Pg.70 Published in Hyderabad by poet’s son and daughter Print
6.
Kirmani, Mir Ahmed Ali Kaif Kalam
e Kaif Pg.62-63 Published in Hyderabad by poet’s son and daughter Print
7.
Syed Ali Hussain Shaheed e
Karbala Hazrat Ali Akber(a.s.) pg.3 Etemaad, Youm e Ashoora Supplement Date
of Publication: 10/11/2013 Print
8.
Kirmani, Mir Ahmed Ali Kaif Kalam
e Kaif Pg.56 Published in Hyderabad by poet’s son and daughter Print
9.
Syed Ali Hussain Hazrat
Abul Fazlil Abbas (a.s) Pg.7 Siasat, Shahadat Supplement Date of
publication: 20/01/2008 Print
10. Kirmani, Mir Ahmed Ali Kaif Kalam
e Kaif Pg.35 Published in Hyderabad by poet’s son and daughter Print
11. Kirmani, Mir Ahmed Ali Kaif Kalam
e Kaif Pg.34 Published in Hyderabad by Poet’s son and daughter Print
12. Syed Ali Hussain Deccan
mein Aza e Hussain (a.s.) pg.12 Bang e Dara, Arbaeen Number Edition:50,
Issue:6 Date of Publication: 14/02/2009 Print
13. Kirmani, Mir Ahmed Ali Kaif Kalam
e Kaif Pg.5 Published in Hyderabad by poet’s son and daughter Print
14. Jaffery, Askari Peak of Eloquence (Nahjul Balagha) Sermons, Letters and Sayings of Imam Ali (A.S.) Sixth Edition (July 1979) Published by Islamic Seminary for World Shia Muslim Organisation, U.S.A Printed by Novelty Printers, Lamington Road, Bombay, India. Print
English Translation and Transliteration is done by Dr. Syeda Farhat Fatima, Guest Lecturer in English (teaches P.G Students), Department of English, Government Degree College, Begumpet, Hyderabad, Telangana.
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