AN INVESTIGATION OF PANTHEISM AND LOVE FOR

NATURE IN THE POETRY OF GHANI KHAN

By:

NABILA
BS (4-Year) English

Supervised By:
Mr. Numan Khan
Lecturer in English
Govt Degree College Wari (Dir Upper)

A report/thesis submitted to the Department of English, Govt Degree

College Wari (Dir Upper) as partial fulfillment of the Shaheed Benazir
Bhutto University Sheringal Dir Upper, Khyber Pakhtunkhwa for the
award of degree of: BS (4-Year) English.

DEPARTMENT OF ENGLISH
GOVERNMENT DEGREE COLLAGE WARI DIR UPPER
KHYBER PAKHTUNKHWA, PAKISTAN
2022
 Approval Sheet

It is to certify that the thesis submitted by NABILA titled “AN INVESTIGATION OF

PANTHEISM AND LOVE FOR NATURE IN THE POETRY OF GHANI KHAN” for the
partial fulfillment of the requirements for awarding the Degree of BS (4-YEARS) in English
literature and linguistics and has been approved by the supervisory committee of the Collage:

External Examiner: ________________________

Internal Examiner ________________________

QEC focal Person ________________________

HOD English ________________________

Principal ________________________

DEPARTMENT OF ENGLISH

GOVERNMENT DEGREE COLLAGE WARI UPPER DIR

2018-2022
iii
 DEDICATION

“Every challenging work needs self-efforts as well as guidance of elders especially those who
were very close to our hearts”.

“My humble effort I dedicated to my sweet and loving

Father, Mother and Brothers,

Whose affections, love, encouragement, and prayers of day and night make me able to get such
success and honor,

Along-with all, hard working and respected teachers”.

iv
 Acknowledgements

First and foremost, praises be to Allah the almighty for granting me endless

blessing throughout the process of my research till its completion.

I am heavily obliged to my honorable teacher as well as supervisor Mr. Numan Khan

who helped me significantly throughout my research and providing me invaluable guidance until

final completion. His vision, sincerity and motivation have deeply inspired me.

I am grateful my beloved parents and brothers as well as my relatives who provided me

very supportive environment for conducting the study.

v
 Table of Contents

APPROVAL SHEET.................................................................................................................ii

ACKNOWLEDGEMENTS.......................................................................................................v

ABSTRACT..............................................................................................................................vii

CHAPTER: 1 INTRODUCTION.............................................................................................1

CHAPTER: 2 LITERATURE REVIEW.................................................................................5

CHAPTER: 3 METHODOLOGY..........................................................................................16

CHAPTER: 4 DATA ANALYSIS...........................................................................................18

CHAPTER: 5 RESULTS AND DISCUSSION......................................................................30

REFERENCE............................................................................................................................35

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 Abstract

This research study is carried out to evaluate the poetry of Ghani Khan. Ghani Khan is

the admirer of beauty of nature. He says in one of his poems that beauty is God. He uses the term

Janan to show the immense love for beauty of nature. This research determines about the love of

nature and explains pantheism: its main exponents in the nineteenth century and its influence on

different poets and writers particularly Ghani Khan. The methodology used in this thesis is

thematic analysis. It sheds light on the poet as devotee of real beauty and also as highly creative

poets. A selected number of poems from the poet will be analyzed through his own philosophies

and other critic views.

vii
 CHAPTER: 1

INTRODUCTION

1.1 Pantheism

The word Pantheism is derived from two Greek words,pan means "all" and theos means

"god." According to this religious belief the whole universe is made by God andGod is all

around us and the people things and God cannot separate from each other.In other words the

belief that God is equal to the Universe according to the Hinduism Book.

Pantheism also gives knowledge about life and the things around us. It is the faith that

God is present in all natural things.Some pantheists also imagine a general purpose for nature

and man, while others eliminate the idea of purpose and view reality as existing "for its own

sake". While Schopenhauer claimed that pantheism has no moral values, pantheists continue that

pantheism is the most ethical opinion, pointing out that any harm done to another is doing harm

to oneself, because what troubles one harms all.

1.2 Ghani Khan

Ghani Khan was an advanced Afghan-Pashtun poet and artist of the 20th century.

In December 1914, he was born in a small village of Utmanzai, District Charsadda,

Khyber-Pakhtunkhwa. From 1893 to 1947, British East IndiaCompany ruled over

Khyber-Pakhtunkhwa. Abdul Ghaffar Khan, also renowned as Bacha Khan, was his

father's name.

Ghani Khan's childhood was completely destroyed when his mother died of the

influenza epidemic when he was six years old and his brother Wali Khan was four years

1
old. Ghani Khan had received so much love from the people. To alter the situation of his

people he decided to open ‘Azad Schools’ all over the frontier province during his first

attempt”. He did his matriculation from Azad High School, Utmanzai (Charsadda) and

afterwards he did study in Delhi Millia University, in 1927. He studied Bible in England

under the guidance of priest Vicam in 1928.

According to Ghani Khan my parents wanted me to stay with anhonorable English

family to study their ways of life and know the cause of their domestic dominance. After

the defeat of the Round Conference Held in 1931, Ghani Khan suffered because his

father was imprisoned. When his father was send to Jail in India in 1932, Ghani Khan

continued to suffer from financial crisis. His study disrupted in America and he lost all

interest in his studies. Ghani Khan came to India but he was under the impact of Europe.

He used western style of suits and acts. In the field of science and technology he was

extremely impressed by the development of West. He suffered from sense of inferiority

because he belonged to a backward country. Ghani khan came back to home and start a

job in the Art School influenced at the department of News reporting with Nehru. He

married Roshan Khan in December 1939.

With time Abdul Ghaffar Khan was pleased with Roshan Khan that how well she

put up with Ghani Khan’s roily poly and disenchanted moods. They had three children;

two daughters and a son. Ghani Khan wasstricken by deep grief of sadness when his only

son died very young of cancer. According to Ghani Khan’s sister, life lost all meaning for

Ghani Khan just after death of his only son, Faridoon Khan. But he did try to find solace

in Faridoon’s children of which Behram appeared, to be his favorite. Behram Khan was

2
the name of Ghani Khan’s grandfather.

Ghani Khan demonstrated his fortitude in various fields of life. He was craftsman,

painter, poet, scholar, theologian, historian, politician, lawmaker, diplomat, mystic, prose

writer and research scientist. He was popular for his poems. Basically he moulded, the

old habit of Pashto poetry into a modern design. Ghani Khan generated his work in

Pashto, Urdu and English. Ghani Khan's first poetic, collection was Da Penjery Chaghaar

(Chirpings of the Cage) something that he wrote, from 1947 to 1954 while he was in jail.

His other books included Palwashey (Beams of Light), Panoos (Chandelier), Latoon

(Search) and Kulyat-e-Ghani (A selection of Ghani's poetry). With the exception of

Pashto, Ghani Khan also decided to write in English. His first, English book, The

Pathans, was published in 1947.

1.3 Statement of the Problem.

Since there was not enough stuff on the heritage of poetry. That is why this research

study was conducted. The Poetry of Ghani khan is the subject of this study. It looks at pantheism

and great love in his work. Because he think poetry is tough, the educators aren't involved in it.

1.4 Objectives of the Study

 To assess that Ghani is the lover of beauty of nature.

 To determine Ghani khan as highly imaginative poets

1.5 Research Questions

 How Ghani is the lover of beauty of nature?

 How Ghani Khan is highly imaginative poets?

3
 CHAPTER: 2

LITERATURE REVIEW

2.1 Philosophy

Philosophy is the study of general and basic questions about things like presence,

knowledge, values, purpose, mind, and language, as well as how these things actually work

together. People think Pythagoras, who lived between 570 and 495 BCE, got the nickname.

Philosophical techniques include questioning, constructive debate, reasoned thought, and a well-

organized presentation of ideas. If you want to know anything really, can you prove it? These are

among the most common philosophical questions. What is the most real? Even though,

philosophers might also ask so much practical and concrete questions, like: Is there a best way to

live? Is it best to just be fair or unfair? Aristotle was a Greek philosopher who researched natural

philosophy, which also included astronomy, medicine, and physics. Is it better to be fair or

unfair? Historically, "philosophy" was used to allude to any kind of knowledge. They assume in

a wide range of ideas about how God and reality are connected. They believe in

anthropomorphic gods, which indicates that God or gods have human forms and characteristics.

There are two things:

Pan, which means "all," comes from two Greek words. Learning and growth, which

means "god," emerges from the same two words. It is said in this religion that God made

everything else in the globe. People's things and God can't be apart from each other. Among

many other things, the Hinduism Book tells us that God is as big as the universe.

Another thing that pantheism can tell us is about life and things that are around us. What

does it mean to believe that God can be found all around us? Some pantheists also believe that

4
nature and man have a general objective. Other pantheists don't think there is a strong purpose

and think that reality is just there "for its own sake." Schopenhauer said that pantheism doesn't

have any moral values, but pantheists tell that pantheism is the most moral option. They say that

any harm is done to another is actually hurting oneself, because what bothers one starts to hurt

all.There are various kinds of Pantheism.

2.1.1 Classical

As it was in the past, pantheism that doesn't try and change or make smaller either of the

words. It believes there is a person who is aware and omniscient, and that this person is the

origin of all true religions. Classical pantheism is very similar to Monism, in that it sees all

things as being parts of a solitary personal god. This would include it all from energy to matter,

and even how we think and feel.

2.1.2 Pantheism in the Bible

This type of pantheism says that some aspects of pantheism could be found in the

writings of the Bible. The God of the Bible is like nature, and the New Testament tells that God

is like God. All of this makes this religious belief attractive to people that believe this way.

2.1.3 Naturalistic Pantheism is what people believe

It is a type of pantheism that says that the universe, even though it's not conscious or

aware as a whole, is still a meaningful place for mystical fulfilment. Even though Nature is seen

as God in this way, it is only seen as God in a nontraditional way that doesn't make sense.

2.1.4 Cosmo theism

Some people thought in the late 1800s that God was made by humans and didn't exist

before humans. They assumed that social planning, eugenics, and other forms of genetic

5
engineering were ways to stop human progress. Some people, like H. G. Wells, presume in

Cosmo theism

2.2 Poetry in Pashto

The poetry which is written in Pashto language is known as Pashto poetry. Originally

spoken by the Pashtun people, Pashto became the national language of Afghanistan in 1936. It is

spoken by more than 35 million people, most of whom reside in Afghanistan and Pakistan. Amir

Karor was the first Pashto poet in the 8th century belonging to the Afghan regions. The poetry of

Pashto has four main pillars, which are: Khushal Khan Khattak, Rehman Baba, Hamza Baba, and

Ghani Khan. Khushal Khan Khattak was a seventeenth century poet. He was a warrior and

preached the unity of the Pashtuns. Rahman Baba is as important and great a poet as William

Shakespeare in English literature. He was a mystic poet in the Pashto language. Last but not the

least; Khan Abdul Ghani Khan was a Pashto poet. He is considered a blend of Rahman Aba and

Khushal Khan Khattak, having both mystic qualities and nationalism.

It has the strength and power of Khushal Khan Khattak, but also the Sufi restraint of

Rahman Baba. Ghani Khan is writing stories. His painting is a word picture, and his poetry is a

picture in words. He would be both rude and friendly at same time. Just what he talks about that

in his poetry: Punjabis, landlords, the mysteries of life or death; love both human or divine; the

clergy; and essence in each and every form. Ghani Khan's poetic genius is based on the idea that

beauty is the most essential point. He was a mysterious polytheist who assumed that "beauty"

was a way of showing that Deity exists.

When he will not really follow the rules of regular life, he says things that are only

mystic. When john says he doesn't like the way Muslims pray and think regarding God, he likes

to think in a way that is very different to the way Muslims usually think. There really are

6
Muslims from all over the world who really are happy to be in Mecca, which is the home of God,

at same time. Even so, the mystic in Ghani finds Allah in a different location than the rest of us

do. It isn't something that makes him feel good. For him, those weren't real. Ghani Khan thinks

that God is with everything that is beautiful place in the world. People need a heart full of love.

Painter and sculptor: Ghani Khan won't realize of himself as a painter or sculptor. He thought of

himself only as a plagiarist who lauded the work of another artist, the real creator, who he called

Al-Jameel (The Beautiful) and Al-Musawir (The Creator) (The Artist).

Ghani Khan's imagination power: Ghani Khan has indeed been given a lot of

imagination. He wrote a poem like Mahal that show how good Ghani Khan was at coming up

with new ways to think about these things. He quit writing about morality, which had been the

primary topic of Pashto poetry for centuries. Rather than focusing on how things were looking,

he broke new ground by focusing on how things looked. When Ghani Khan has written a poem,

he usually doesn't follow normal rhyme scheme. Instead, he prefers blank verse to show off his

high-flying imagination. Ghani Khan is a leader in Pashto literature both in style and substance,

so he has an unique position in Pashto literature circles. They won't have to think about him

because he was his own person. He could cut and paint words and images, so it didn't even

bother him. He pays close attention to his imagination than to the form. Most of Ghani Khan's

poems are also very imaginative, which makes them sometimes better.

2.3 The use of allusions

There are many instances in Ghani Khan’s poetry, where there is reference to past

incidents, events, and people. T. S. Eliot (1972), while referring to the use of allusions in modern

poetry, in his essay tradition and Individual talent, says that the use of allusions by modernist

poets is to provide a platform for them so as to ake a connection between the past and the

7
present. Ghani Khan has actually filled this gap between the past and present, which is truly the

presence of the past. He has done this through the use of allusions. The allusions he used are of

various types.They not only referred to the historical figures like Majnoon and Laila in his poem

"Hisab" and in "Awalsthargistha da ledokhwara", Farhad and Sherenai in "Qismat", Luqman and

Nimrod in "OwaGulona", SikanderBakht and Daara in "Dua", Umer bi Khayyam in "Bawra.

8
 CHAPTER: 3

METHODOLOGY

3.1 The Study's Title

An investigation of pantheism and love for nature in the poetry of Ghani khan.

3.2 The Study's Objectives

 To assess that, Ghani is lover of the beauty of nature.

 This determined Ghani Khan as highly imaginative poet.

3.3 Methodology

A qualitative research method is adopted in this research work, because the researchers analyzed
Ghani Khan’s poetry on basis selected number of poems. The researchers aim to identify
pantheism and love for nature in both the poets. Researchers intends to go through thematic
analysis of the poems “Gulona da warkhary” “Palwasha” ( A Beam of light) and “Ala Bala
Bagardan-e- Mulla” written by Ghani khan.

3.4 Selection of the Topic and poems

The research topic is "An investigation of pantheism and love for nature in the poetry of Ghani

khan”. The researchers intend to identify pantheism and love for nature in the poetry of Ghani

Khan, a modern Pashto poet. The researcher selected three poems of Ghani khan named as

“Gulona da warkhary “Palwasha” (A Beam of light) and “Ala Bala Bagardan-e- Mulla” because

there are much more similarities in these poems, the language they used in these poems is

simple, the thoughts are profound. Furthermore, the poems give similar message, the poems are

highly imaginative, and the themes are similar. There is immense love for nature shows in these

poems and there are pantheistic elements in them. In the light of these similarities the researchers

selected these poems because there are similarities in their themes, matter, and subject matters.

9
 CHAPTER: 04

DATA ANALYSIS

4.1 First Poem Ghani Khan

Palwasha (Beam of Light)

“Zama na pat kala shugla ke da spogmaye she janan

Kala lala she kala bya khaista lolye she janan

Warta ba wayam che baya masara yeo zay she janan

Ya namar khata ke khumari stargi raporta kari

Spena spogmaye she muskaye khula da janan lor ta kari

Ma pa khanda khanda da gham la kando porta kari

Dilbar da waaro dilbarano day dildar zama”

[Palwasha (Beam of light), Da Kalam Intikhab, published in 2006, p; 88.]

English meaning of the highlighted lines of the above mentioned poem: 1, sometimes

You seem to be hiding in the beam of moon.2 sometimes appears in flowers and in beautiful

butterfly.3, I will tell all, whenever I met You.4, You sometimes, appears in the beams of sun

rising.5, The white moon smiles and turn towards Janan (meaning “beloved.” this world is

frequently used by Ghani Khan in his poetry to show his immense love for beauty)

4.1.1 Explanation of the Poem

The poet has used many poetic devices like similes, metaphors, personification and

apostrophe throughout the poem. The poem is full of love for beauty of nature, shown through

clear picture of beauty moon, flowers, birds and beam of light. The speaker of the poem says that

my beloved hides in the beautiful beams of moon and appears in the beautiful flowers and in

10
form of beautiful Butterfly. He says that I will tell all these hide and seek of my beloved when I

met him. Then speaker says that sometimes I see my beloved eyes in the rising of sun and in the

beams of sun. The beautiful white moon gives a smile and turn towards my beloved residence,

this symbol of moon was enough to show me the path that leads to my beloved house. We can

see that the speaker’s beloved is no more, but the beauty Nature. The speaker seems to be able of

perceiving nature as living and also the true lover and worshiper of natural beauty, in another

poem of Ghani Khan he says beauty is God and God is beauty.

4.2 Second Poem of Ghani Khan

Gulona Da Warkhari:

“Gulona da warkhari
Da rang saskiwalar e
Sahar pa khandateerkri
Makhamwalar e jari
Gulona da warkhari
Akhisti e salranga
Khandegi sang pa sanga
Adam da okhkonum day
Pa gulonupasijari
Gulona da warkhari
Sakhukuli khukuli khandi
Rangina de taban de
Khaist da gulistan de
Ghani warta hamaish hairan
Hairan shani walar e
Gulona da warkhari

[Gulona da Warkharhy,Pukhto Adabi Tolana Utmanzai, Pakhtonkhwa published a 31 poems

collection named “Da Ghani khan Da KalamIntekhab p:54]

This poem is also present in “Latoon”. English meaning of the poem; the flowers exists

due to its colorful colure, Gay and happy in the morning and sad in evening, the flowers are of

11
made of hundred colures Smiling and waving alike, the eyes of Adam are wet for that flowers.

Much beautiful they laugh together, clear and colored, the beauty of Garden. Ghani standing

astonished to these flowers.

4.2.1 Explanation

The highlighted lines of the above-mentioned poem's English translation 1,Sometimes

you seem to be hiding in the beam of the moon.2, Sometimes appears in flowers and in beautiful

butterflies.3, I will tell you everything whenever I see you.4, You sometimes appear in the beams

of the sun rising. 5, The white moon smiles and turns towards Janan (meaning "beloved." This

world is frequently used by Ghani Khan in his poetry to show his immense love for beauty).

The poet used many poetic devices like similes, metaphors, personification, and

apostrophes throughout the poem. The poem is full of love for the beauty of nature, shown

through a clear picture of the moon, flowers, birds, and a beam of light. The speaker of the poem

says that my beloved hides in the beautiful beams of the moon and appears in the beautiful

flowers and in the form of a beautiful butterfly. He says that I will tell all these hide and seek

stories about my beloved when I meet him. Then the speaker says that sometimes I see my

beloved eyes in the rising sun and in the beams of sun. The beautiful white moon gives a smile

and turns towards my beloved residence. This symbol of the moon was enough to show me the

path that leads to my beloved house. We can see that the speaker’s beloved is no more, but the

beauty of nature. The speaker seems to be able to perceive nature as living and also a true lover

and worshipper of natural beauty. In another poem by Ghani Khan, he says that beauty is God

and God is beauty.

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4.3 Third Poem of Ghani Khan

Ala Bala Bagardan-e-Mulla

Ma pa gul ke omand ta ye na momay ketab ke

Ay mula sta nem ketab me waworaydo rabab ke

Sta paghraye da aqal zma taj da lawantoob pa sar

Ta pa ghara nast ye za ghotay waham daryab ke

[first two verses of the poem Ala Bala Bagardan-e-

Mulla page 721 Latoon Book) I saw him in the
flower that is hard to be found in your book
mulla, I heard half of your book in rabab.]
4.3.1 Explanation

The poet Ghani Khan was of the belief that one could find and learn a lot from the beauty

of nature, like from a flower. The love for the beauty of natural things, like flowers, leads a

person to the right door. To him, the flower was a message from the creator. Mulla, in the Ghani

Khan concept, is a social evil and leads the people astray by spreading horrors. So Ghani Khan,

on that account, was strongly against that concept and says, "O mulla, I have learnt half of your

book, (which leads to the right door) from Rabab. The speaker seems to be of the belief that

nature is the best mother. One can learn many things like good and evil, wisdom, reality, and

much more that is difficult to find in the books of Mulla or any other. Rabab is a musical

instrument, well known in Pashtun culture, and has a melodious sound. Rabab is considered to be

a cry of the heart. In short, Ghani Khan was of the belief that nature is the best teacher and its

love leads to the right and proper door, and one can learn a lot from nature by exploring and

utilising its power to get joy and knowledge as well.

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4.4 Conclusion

In Chapter 4, the researchers explain the selected poems by Ghani Khan. In the poem

"Palwashwa," the beauty of nature is apresent in the poem by Ghani Khan. We can see that

Ghani Khan's beloved is no more, but the beauty of nature. In another poem by Ghani Khan, he

seems to be able to perceive nature as living and also the true lover and worshipper of natural

beauty. In another poem by Ghani Khan, he says beauty is God and God is beauty.

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 CHAPTER: 5

RESULTS AND DISCUSSION

5.1 Discussion on "Palwasha" (Beam of light)

Similarly, the Pashto poet Ghani Khan was of the belief that beauty is everything; the

Janan and God. The poet has used the term "Janan" to express his immense love for beauty.

Beauty can be seen everywhere in nature. The selected poem, Palwasha (Beam of Light), is the

poem in which he shows his love and thoughts for beauty, Janan, and the beloved. The speaker

of the poem says that he either hides in the beams of the moon or is vivid in the petals of a

flower. He says that the sun is like the natural eye. All these similes and the places where

Ghani’s beloved exist show that there exists only one, the creator. As the Pashto poet and critic

says about Ghani Khan, "He was in love with God." All the things created by God were a source

of joy and inspiration for him. Every flower petal and every moonbeam point him to God's door.

5.2 Discussion on "Gulona da Warkhary"

Similarly, the Pashto poet Ghani Khan's second selected poem shows his love for the

beauty of flowers that give him inspiration and have a healing influence on him. As in

Wordsworth's view, poetry is a means to look at the relationship between nature and human life.

In this poem, we can see the speaker's attitude toward the beauty of nature’s beauty vivid in

flowers. The speaker tries to build a relationship between the souls, of the speaker and the

flowers. The poet is trying to say that the flowers have little life, but still enough to smile and stir

the deep lying feelings of the speaker. The speaker says that he always looks at the flowers. The

15
poet Ghani Khan, also like Wordsworth, seems to be in a good relationship with nature. The

flowers give joy and happiness to the hearts of both the poets.

5.3 Discussion on "Ala bala Bagardan-e-Mula"

Likewise, the Pashto poet Ghani Khan also believed that one can get wisdom from all

natural objects, possessing beauty.

In the selected poem the poet declares that I saw him among the flower and learnt many

thing from the music of Rabab. inding someone in the beauty of flower means only of god. For

Ghani khan beauty was god.

He seemed the beauty in natural objects and that beauty was the leader of his emotions

that’s why like William Wordsworth the Pashto poet was also in the view of learning from nature

rather than the book of Mulla or someone else’s.

5.4 Results

The researchers discussed three poems by Ghani Khan for the identification of

"pantheism and love for nature," which is the aim of the researchers. From the above study and

discussion, the researchers reached the conclusion that there are similarities with love are found

in Ghani Khan’s poems, and that he was mystic pantheists and real admirers of the beauty of

nature.

5.5 Conclusion

In this research work, the researchers explore the similarities with love are found in

Ghani Khan’s poems. The giant was pantheists and truly admirer of the beauty of nature. His

love for nature is vivid in his poems. From the above analysis of the poems, the researchers have

16
concluded that: the poet hold identical beliefs about nature and have the same philosophy of

nature. the poet haS the belief that beauty is the form of God and conceive nature as a living

teacher or mother that gives a lot to the brains and minds of humans. His poetry showed respect

and love for that beauty, which is vivid in his works. We would be right to call the poet mystic-

pantheists. Because he share the same philosophy as Ibn-al-Arabi (1164-1240).Ibn-al-Arabi says,

"God sleeps in the rock, dreams in the plant, stirs in the animal and awakens in man." So, Ghani

Khan seeks God and reality in the outer beauty of nature.

17
Reference

[1] D.G.TENDULKAR, FAITH IS A BATTLE,(PUBLISHED FOR GANDHI PEACE

FOUNDATION BYPOPULARPRAKASHAN, BOMBAY, 1967), PP.24-26
[2] Shazia Babar, “Strains of Romanticism in Abdul Ghani Khan & John Keats,Poetry a
Comparative Study, (Pashto Academy University of Peshawar, 2005),p.43
[3] SajjadZaheer, “The Light” (A Translation of Roshnai by AminaAzfar) AHistory of the
Movement for Progressive Literature in the Indo-Pak Subcontinent,(Oxford University
Press, 2006), p. 29
[4] Dr. Fazal-ur-Rahim Marwat, “Ghani Khan The Renaissance Man”(The Wufa March
1996), p.46
[5] Khan Abdul Ghani Khan, “Da GhaniKulyat,(Da PukhwaniouRozaniMathbha, 1986),
p.652
[6] Fatima Iqbal, “Ghani Khan as an Artist”(Unpublished Thesis Submitted to the University
of Peshawar for the Degree ofMaster of Fine Arts, 1993-1994), Ch.I, P.7
[7] D.G. Tendulkar, “Faith is a Battle”,(Published for Gandhi Peace Foundation by Popular
Prakashan, Bombay,1967), pp.157-162
[8] Ibid
[9] Rasta” Monthly, Lahore. March 1990. p.63
[10] Shazia Babar, “Strains of Romanticism in Abdul Ghani Khan & John Keats,Poetry a
Comparative Study, (Pashto Academy University of Peshawar, 2005),p.49
[11] Poem AlaBalaBagardan-e-Mulla page 721 Latoon Book, Ghani khan.
[12 “The Tables Turned”written by Wordsworth was Published in 1798 andpublished in his
Lyrical Ballads.]
[13] ( Gulona da Warkharhy,PukhtoAdabiTolanaUtmanzai, Pakhtonkhwapublisheda 31
poems collection named “Da Ghani khan Da KalamIntekhab p:54. This poemis also
present in “Latoon”. ]
[14] Composed,Published, Poems in Two Volumes 1807.
[15] Palwasha (Beam of light) [Da KalamIntikhabpubished in 2006 p;88.][Lines of poem
Tintern Abbey from 91 to 98][(Wordsworth, 2006, p. 1335, lines 1-4, 9-16). Last but not
least, David Simpsonfocuses on “egotistical sublime”][Ramazani, 2011, p. 328.]

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[16] Richard D.MCGHEE, book William Wordsworth’s poetry of psycho analysis, published,
2003. A sordid boon, Wordsworth, 2006, p. 1394, lines 1-4). The Sense of History, Liu
(1989)]
[17] William Wordsworth, The Prelude, Samuel Taylor Coleridge, “Kubla Khan”
andDejection: An Ode.”]
[18] Spinzoa 17th-century philosopher, book “Ethics”, published in 1677.]
[19] "Pantheism", coined, Joseph Raphson in 1697]
[20] S. T. Coleridge. "Letter from S.T. Coleridge to John Thelwall, 14 October 1797(extract),"
in Wu, Romanticism, 2000: 460. Alyssa Linn, Article, From Reason to Romanticism,
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