(1) When we consider the responsibility of intellectuals, our basic concern must be their role in the creation and analysis of ideology.

Noam Chomsky "The Responsibility of Intellectuals" New York Review of Books, February 23, 1967

http://www.chomsky.info/articles/19670223.htm

(2) ''The punishment varies, depending on the nature of the society. In Brezhnev's Russia, it could be exile or expulsion. In a typical US dependency like El Salvador, the miscreant might be left in pieces in a ditch after hideous torture, or have his brains blown out by US-trained elite battalions. In a Black ghetto in the US, punishment can be ugly-in one recent case, even Gestapo-style assassination of two Black organisers with the collaboration of the national political police; the facts are known and not denied, but considered a matter of no concern, given''

Noam Chomsky ''Writers and Intellectual Responsibility Classics in Politics'': Powers and Prospects Reflections on Human Nature and the Social Order London: Pluro Press 1988 p 96

(3) ''Distinguished precedents include the huge indemnities imposed on Haiti in 1825 in punishment for the crime of having liberated itself from France, and the similar treatment of Indonesia by its longtime Dutch benefactors after it had committed the same crime. These are among the prerogatives of power, along with the lack of reaction to them. Still more remarkable is the fact that the Western stance inspires great acclaim, notably self-acclaim. The sordid spectacle is only made more vivid by the fact that the penalties for honesty and integrity are so slight, at least for people who enjoy the protections accorded to wealth and privilege in our free societies.''

Powers and Prospects Reflections on Human Nature and the Social Order p.103

(۴) ایڈورڈ سعید دانش وروں کا رول ترجمہ صدیق الرحمن قدوائی اسلم پرویز در نگار پاکستانکراچی بیاد ایڈورڈ سعیدجون ۲۰۰۴ء شمارہ ۶ بحوالہ محمد خاورنوازش(مرتب) ادب زندگی اور سیاست (نظری مباحث) فیصل آباد :مثال پبلشرز ۲۰۱۲ء ص ۴۹۴

(۵) منشی پریم چند، ادب کی غرض و غایت (انجمن ترقی پسند مصنفین کی پہلی کانفرنس ۱۹۳۶ء کا مکمل خطبہ صدارت ) لاہورماہنامہ سرخ چنار پلاٹینیم جوبلی خصوصی نمبر انجمن ترقی پسند مصنفین کے پچھتر سال۔ مرتبین رشید مصباح، آصف ۔اے شیخ ،لاہور : فروری ۲۰۱۲ء ص۶۴

(۶) اقبال ،کلیاتِ اقبال فارسی ،لاہور شیخ غلام علی اینڈ سنز ۱۹۹۰ء ص۳۲۳

(۷) کلیاتِ اقبال فارسی ص ۳۱۸

(۸) منشی پریم چند، ادب کی غرض و غایت محولہ بالا ص ۶۷

(۹) کلیاتِ اقبال فارسی ص ۳۳۶

(۱۰) کلیاتِ اقبال فارسی ص ۳۱۸

(۱۱) منشی پریم چند محولہ بالا ص۷۰

(۱۲) کلیاتِ اقبالفارسی ص ۳۴۴

(۱۳) ایضاً،جائے مذکور

(۱۴) اقبال، ”ہماری قومی زندگی “ در اقبال کے ملی افکار مرتبہ محمود عاصم لاہور:مکتبہ عالیہ ۱۹۷۷ء ص۱۵۶

(۱۵) اقبال ،تشکیل جدید الہیات اسلامیہ مترجمہ سیدنذیر نیازی لاہور :بزم اقبال ۱۹۸۶ء ص۲۹۲

(۱۶) محولہ بالا،جائے مذکورمنقولہ اردو اقتباس کاانگریزی متن ملاحظہ ہو:           

''Both nationalism and atheistic socialism, at least in the present state of human adjustments, must draw upon the psychological forces of hate, suspicion, and resentment which tend to impoverish the soul of man and close up his hidden sources of spiritual energy. Neither the technique of medieval mysticism, nor nationalism, nor atheistic socialism can cure the ills of a despairing humanity. Surely the present moment is one of great crisis in the history of modern culture. The modern world stands in need of biological renewal. And religion, which in its higher manifestations is neither dogma, nor priesthood, nor ritual, can alone ethically prepare the modern man for the burden of the great responsibility which the advancement of modern science necessarily involves, and restore to him that attitude of faith which makes him capable of winning a personality here and retaining it hereafter. It is only by rising to a fresh vision of his origin and future, his whence and whither, that man will eventually triumph over a society motivated by an inhuman competition, and a civilization which has lost its spiritual unity by its inner conflict of religious and political values.''

Iqbal Allama Dr Muhammad The Reconstruction of Religious Thought in Islam ed M Saeed Sheikh Lahore: Institute of Islamic Culture 1989 p 149