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Everett Brown
Everett Brown

Quaid e Azam 14 Points in Urdu Pdf: A Comprehensive Guide


In one of the widely circulated conferences of Muslim League in 1938, Nawabzada Liaquat Ali Khan asked Nawabzada Liaquat Ali Khan to say something. He replied All the beautiful people of the world have two things in common. They all have a mother tongue and they also have a second language. He further added If you want to have a second language, you must have a first language. Thus, he opened the eyes of Muslims to establish Urdu as their national language (Chiragh, 2012: 168). On the other hand, there are some notable challenges that Urdu faced as a national language of Pakistan. One of the biggest ones was that Urdu remained to be the second language in the country and it lasted for almost 60 years. In this period of time, Urdu acquired the status of a 'national language' and now the need to resurrect Urdu as the national language was in fact also to resolve the Urdu-Hindi language issue.




quaid e azam 14 points in urdu pdf 118


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The first step to implement Urdu as national language was to take the first step by revising Urdu language and to preserve it from its current shape to its previous shape. For this purpose the Congress tried to form an Urdu-Hindi Panel by which it tried to preserve the best elements of both languages.


The article discussed how the Urdu language emerged as a significant factor leading to establish Muslims linguistic and cultural distinction from Hindus. While the Islamic identity of the Muslims of subcontinent was fashioned on the principles of Islam, the lingual identity was framed on the pre-Islamic roots of the civilization of the Muslims, which laid the core of a shared linguistic and cultural heritage. As a salient part of the Indian Muslim heritage, the pre-Islamic Persian language contributed to the formation of distinct Muslim identity, which was assimilated to the Indian ethos. At the time of partition, the language started to assume a more central role to define a distinct Muslim identity. It gained significance, as it became the medium of instruction in government schools, therefore, the elites among the Muslims became more conscious of the identity of the Urdu language. Besides the government schools, missionary schools also played a significant role in imparting the culture and tradition of Islam to the Muslims. The parallel education system of these schools became the cause for the formation of a new Muslim identity, which was also reinforced by the media. The clergy, the Urdu language and other Muslim cultural organizations played a significant role to disseminate the Islamic values and Islamic identity among the Muslims, which created a sense of confidence and pride in the Muslims. As the concept of Pakistani nationhood gained momentum during the course of the partition, Pakistan Movement sparked the creation of a new national identity for the Muslims. The new Islamic identity of the Muslims of Pakistan was shaped by the ideology of Pakistan Movement and served as a new identity for the Muslims of the new state of Pakistan. The sentiments of Muslim pride, self-confidence and cultural values were reinforced by the re-introduction of the pre-Islamic Persian language, the Urdu language and other elements of Islamic culture in the public domain by the media (spokesperson of IJI, 1967). While the culture of the Muslim, again came to be shaped by the revival of the Persian language and the Urdu language as the national language. As Urdu language emerged as the national language of the state, it also received legislative support and institutional protection for ensuring its promotion and development (Urdu 1947). In addition to this, Urdu emerged as the national language of the other important component of the state, Pakistan. Besides this, it entered the private cultural and political circles and started to flourish in literary, journalistic and literary circles (Gulizada, 1964). With the notable contribution of the poets, poets and writers of Pakistan in shaping the modern Pakistani identity, Urdu language acquired significance and became the national language. It was used as the medium of literary and journalistic activities. The Urdu literary and journalistic circles offered a platform for the poets and writers to represent the cultural identity of the state. In the literary field, Ghani ("The Scytheman," 1950) and Iqbal ("The Blind Man," 1952), with their epic poetry, challenged the status of Urdu and started a new literary scene in Pakistani Urdu literature. Ghani and Iqbal's poetry, that nurtured the spirit of love for the Holy Prophet Muhammad (Salutations and blessings be upon him) in the Muslims, inspired the people of Pakistan and shaped their sense of pride, cultural identity, and sentiments of Pakistani nationalism. Aside from Urdu, Ghani, and Iqbal also used Persian and Hindi as medium to portray the evolution of an Islamic identity. However, Ghani and Iqbal's contribution in Urdu literature and poetry was not limited to Pakistan. Rather, it influenced the world Urdu literature and poetry. Ghani was one of the fore-runners of freedom, in Europe.


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