| No. | Title | Cast | Written bygd | Directed bygd | Date |
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| 1 | Mann-o-Salwa | Farhan Ali Agha, Saima Qureshi, Shahood Alvi, Humaira Bano | Amber Azhar | Ali Akbar | 14 April 2021 |
| 2 | Chor Darwazay | Rashid Farooqui, Namrah Shahid, Zainab Qayyum | Nuzhat Saman | Ali Akbar | 15 April 2021 |
| 3 | Maseeha | Furqan Qureshi, Parveen Akbar, Manzoor Qureshi, Khalid Zafar | Amber Azhar | Ali Akbar | 16 April 2021 |
| 4 | Jalan | Maria Wasti, Syed Jibran, Fawad Jalal, Arooba Mirza | Saira Arif | Ali Akbar | 17 April 2021 |
| 5 | Zillat Ka Samaan | Saba Hameed, Khalid Anum, Sidra Niazi, Izzah Malik | Nuzhat Saman | Ali Akbar | 18 April 2021 |
| 6 | Sabz Bagh | Furqan Qureshi, Arooba Mirza, Manzoor Qureshi, Nida Mumtaz, Faisal Bali | Shabnam Sani | Ali Akbar | 19 April 2021 |
| 7 | Khoob Se Khoob Tar | Noaman Sami, Nawal Saeed, Shazia Qaiser | Suraj Baba | Ali Akbar | 20 April 2021 |
| 8 | Nadani | Shahood Alvi, Fazila Qazi, Abdul Rehman, Ali Rizvi | Soofia Khurram | Ali Akbar |  • Distribution of HLA-DQA1 alleles in Arab and Pakistani individuals from Dubai, United Arab Emirates. PubMed Tahir, M A; al Khayat, A Q; al Shamali, F; Budowle, B; Novick, G E 1997-03-14 PCR-based typing of the HLA-DQA1 locus, using allele specific oligonucleotide (ASO) probes and reverse dot blot methodology was used to determine allelic distributions and construct a database for Arab and Pakistani individuals living in Dubai. Genotype and allelic frequencies were calculated, and the data were tested for departures from Hardy-Weinberg (HWE) equilibrium. The most frequent HLA-DQA1 alleles among Dubaian Arabs are DQA1 4 and 1.2. Among Pakistanis, the most frequent allele is also DQA1 4. No significant deviations from HWE were detected. Social and cultural construction of obesity among Pakistani Muslim women in North West England. PubMed Ludwig, Alison F; Cox, Peter; Ellahi, Basma 2011-10-01 The present qualitative study explored health perceptions, diet and the social cons • As the centuries pass a necklace materialises. It is not as if others hadn’t pursued the same journeys. But fickle and faint human remembrance of events relies on what survives on parchment, hide, memory or lore. This then helps to build a genealogy. A mythos. A living and breathing tradition. However, what survives is not just happenstance. There is also an inherent value to it, a jewel-like lustre that doesn’t dim or dull. In this case, the verse that lives on encapsulates a glorious tradition of asceticism, self-abnegation, introspection, enlightenment and inspiration, rendered in a form and manner that is as close to sublime as humanly possible. In a land and milieu redolent of such special journeys and awakenings, but in this context imbued and aflush with the luster and fervor of a new faith. It flowers in the 12th century and is in bloom also in the 19th. Thereafter, a new era emerges. But from Farid to Farid there are eight centuries of classical and exhilarating expression
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