Tags: Books by Syed Saeed Ahmed, Heroes of the world war first in Urdu, Jang Hazrat Ayub a.s History in Urdu Pdf Free Download Hazrat Ayub a-s history in. My favourite Urdu Books. Here is list of my favourite Urdu books written by Urdu writers . Urdu Ki Akhri Kitaab / اردو Urdu Ki Akhri Kitaab / اردو کی آخری کتاب. Saltanat e Usmania (Ottoman Empires) Urdu Pdf Book Free Download - PDF terney.info uploaded this book category of this book is History Books.
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- 70 Wonders Of The World in Urdu | Free Pdf Books. Hazrat Suleman a s History in Urdu by Aslam Rahi M.A Pdf Free Download. Hazrat Suleman. World War 1 Tareekhi Urdu Book Free Pdf Download. Kharasan Ka Uqab Urdu Historical Novel PDF Urdu Free Book. Free Pdf BooksFree Books. PDF | This is a social and political history of Urdu. It takes up questions of the birth, age and names of Urdu with reference to its functions as an.
While a clear break with past practices begins in the s, some visible changes could be seen in the s as well. It starts with a chapter on "Bismillah". It is about a seven-year-old boy called Khalid. There are no chapters on personalities and events of 'general' or 'global' interest.
With a lesser degree, the same holds true for the idea of history and its teaching in the postcolonial period. Zaidi The first 18 chapters focus on the pre-Muslim period with an introductory chapter on the geogra- phy of India in its entirety, the people of India and the sources of Indian history. One obvious reason for this continuity was that it was not imme- diately possible to change the content of textbooks. But the fact that the content changed little till the late s and only got a systematic ideological reorientation in the s clearly shows the transitive and evolutionary nature of the concepts and ideologies which were devel- oped to shape the contours of Muslim identity and Pakistani nationa- lism.
He saw the root cause of this deficiency in the education system which failed to articulate a vision of Islam compatible with the national needs of Pakistan. One of his earliest measures was, therefore, to setup a commission on national education in The main task of this com- mission was to stress "the need for a reorganisation and reorientation of the existing education system so as to evolve a national system which would better reflect our spiritual, moral, and cultural values" Report of the Commission 1.
The idea was to use Islamic ideology to develop citizens of the modern state. Only then the project of a modern Islamic citizenry could be realised through the medium of education. The commission did not simply envisage the ideal citizen and his making through education, but emphasised the need for an emotional, personal link with the country and the basis for which it stood.
As the report said, a citizen must have a deep and abiding love for his country [ A flag hoisting ceremony was to take place at least once a month. Similar activities were recommended for colle- ges on a weekly basis. For primary and middle classes, the syllabus was to be prepared by the Directorate of Public Instruction; for secon- dary and higher secondary education, by the Intermediate Education Boards; and for polytechnic institutes by the Board of Technical Education.
At times, the textbook board would appoint a committee of experts to write a particular textbook in accordance with the syllabus or ask for manuscripts through open bidding Ahmad In its deliberations, the committee pointed out the measures taken so far to achieve the stated goals.
While religious instruction had been made compulsory from class one to eight, it observed, proposals were floated for "promoting love of the country within the framework of Muslim nationalism" Ideology of Muslim Nationalism 6.
This required spelling out the concept of Muslim nationalism in clear terms. The syllabi of Social Studies for classes one to ten were thoroughly overhauled with special emphasis on Islamic ideology and a message of Muslim nationalism.
Similar developments were reported by the textbook committee of East Pakistan. There was to be a section on citizenship as well, with discussions relating to the concept of citizenship, the obligations of a citizen, the concept of democracy and the welfare state; student participation in charitable and welfare societies of the school, such as Boy Scouts, Girl Guides, Junior Red Cross Society, was to be encouraged ibid. The most drastic disconnect with the past could be seen in Urdu textbooks produced since the late s.
There were no more privately published textbooks. All textbooks were still compiled by a panel of eminent writers but their content had become overtly Islamic. The poems of Iqbal included in this textbook are Fatima b. But this was simply a temporary deviation, as ideological indoctrination was re-introduced in the s. The curri- culum committee for Urdu in clearly specified the aims and objectives of the curriculum to be understanding and following the teachings of Prophet Muhammad, the Companions, the Ahl-i-Bait and eminent spiritual religious personalities and to love the Islamic world, respect the revered figures, books and places of worship of other religions and to be aware of the virtues fazilat of Jihad Nisab-i-Urdu A special textbook was prepared for this level by the joint effort of the Federal Ministry of Education, the Uni- versity Grants Commission and Allama Iqbal Open University among other institutions.
Safdar Mehmood among others. It skipped the entire period of pre-Muslim history and the physical geography of the subcontinent. This has since become the standard pattern for all the textbooks for Pakistan studies for matriculation, intermediate and undergraduate studies. The historical legacy of the pre-Muslim period was disowned and the physical geography of the entire region became irrelevant. Pakistan was no longer to seek its historical roots and traditions in South Asia but in the wider Muslim world.
The 'exotic' was not the far flung tribes of Africa or the South Pole but the 'familiar' geography of the Muslim world and its rivers. Conclusion The vernacular textbooks during the colonial period were not devoid of an ideological agenda. The notion of fact-based history was intended for the pre-colonial part of Indian history. The same approach was not used for the colo- nial period of Indian history, which clearly reflected a positive bias in favour of British rule and its various civilisational contributions.
It was not, in other words, a critical understanding but particular ideologised schemata of the Indian past which were promoted through vernacular textbooks. That such an idea about the past was fiercely contested can be seen in other narratives about the past in multiple forms ranging from scholarly works on history to historical fiction and poetry.
So while Iqbal had to operate within the disciplinary regime of the colonial state in contributing to a textbook on history, his literary works and political- philosophical writings suggested a totally different outlook.
The osten- sible notion of religious neutrality is also eroded in the case of Urdu textbooks of colonial Punjab, when we consider the fact that religion or religious inspired moral lessons were added for the moral progress of colonial subjects. Rather than necessarily adding to pluralistic coexis- tence, this exacerbated the demand for separate schooling systems for different religious communities.
The idea of imperial cosmopolitanism was thinly veiled under geography lessons on different continents and their races, while the concepts about literature were expressed in the form of natural poetry in Urdu textbooks.
The ideologisation of textbooks can as such be seen as a point of continuity between the colonial and postcolonial periods in terms of policy, albeit with an emphasis on a different set of values. But this link with the colonial antecedent also shows the impact of political exigencies in shaping the content of textbooks and the possibilities which exist in reshaping them.
This is clearly drawn out in the case of both history and Urdu textbooks. Similarly, the themes, poets and their particular verses selec- ted for Urdu textbooks are more reflective of the shifting nature of the political agenda being followed than a development in the literary tradition of the language itself.
It is then not the content of textbooks as such but the textbook culture itself, which includes both its pedago- gical limitations and ideological burden, that needs to be re-imagined in order for a more meaningful transition from colonial subject hood to postcolonial citizenry. To Jack Clift I am grateful for his careful reading of the text and suggesting various improvements in it. See: Topdar Diamond These are from different years and not always the recommended text for the same class.
Aap mai Arab ke Qabila Quresh mai shehr Macca mai paida howay. Lahore: Gulab Chand Kapur and Sons, , pp. See Nayyar , pp. It was still being taught in postcolonial Pakistan while carrying a distinct imprint of colonial emphasis on naturism.
It starts with a chapter on Sun. See: Rosser , Lahore: Mehakma Talim. Adab paray. Lahore: Punjab Textbook Board. Ahmad, Raja Rashid, ed. Nisabi kutub: tadvin se tabat tak. Ali, Sayyid Mumtaz. Urdu ki tisri kitab ba tasvir Primary ki chauthi jamat ke liyay.
Lahore: Daftar Akhbar Phul. Khayaban-i-Urdu, hissa awwal.
Allender, Tim. Surrendering a colonial domain: educating North India, History of Education, 36 1 , pp. Azim, Sayyid Viqar. Achi kitab, chothi jamat ke liyay.
Lahore: Idara Farogh-i-Urdu. Aziz, K. The murder of history: a critique of history textbooks used in Pakistan. Lahore: Sang-e-Meel Publications. Calculated to be offensive to Hindoos? Journal of the Royal Asiatic Society, 24 1 , pp. The Orientalist-Literati relationship in the Northwest: G. Leitner, Muhammad Hussain Azad and the rhetoric of neo- orientalism in colonial Lahore. South Asia Research, 31 1 , pp. Dilchasp tarikh-i-hind, hissa awwal. Lahore: Gulab Chand Kapur and Sons. Lahore: West Pakistan Textbook Board.
Ehadipuri, Shafiqi. Musalman sipah salar. Hashmi, Rafi-ud-Din. Tasanif-i-Iqbal ka tehqiqi wa tauzihi mutala Lahore: Iqbal Academy. Iqbaliyat: tafhim wa tajziya. Lahore: Iqbal Academy.
Jadid Urdu course, Middle Schoolon ki chati jamat ke liyay. Lahore: Publishers United. Kumar, Krishna. Political agenda of education: a study of colonialist and nationalist ideas. New Delhi: Sage Publications. Latif, Abdul. Panj ganj. Tarikh-i-Islam ke eham aur zarin waqiat. Mehmud, Safdar.
Mir, Farina. The social space of language: vernacular culture in British colonial Punjab.
Berkeley: University of California Press. Mohammad-Arif, Aminah. Textbooks, nationalism and history writing in India and Pakistan. Talib 2 books 5 friends. Rimsha books 16 friends. Serena 3 books 0 friends. Jan 15, Mar 10, All mis-categorized books have been deleted from the list.
Sep 29, Its my humble request to you! Dec 15, Name of the author of fasana e ajaeb is rajab ali baig suroor not sarwer. Mar 04, Oct 01, Many of the books given in this list have been read by me.
I read almost all novels by Naseem Hijazi when I was a student of 10th class. Mar 05, Aasfa wrote: Apr 27, More afsanay by Manto should be added. Jan 19, Why are Harry Potter, Twilight etc on this list? May 05, May 24, Aug 24, I really like your collection and my best one is peer e kamil.
Mar 01, Apr 08, Missing Sideeq Saliq from the list. At least "Hamayarain Dozak" should make the list. I am in Canada. I have tried multiple on-line stores.
They did not ask for upfront payment but never invoice me in anyway nor communicated on the order at all. Thanks MTK. Add a reference: Book Author. Search for a book to add a reference. We take abuse seriously in our discussion boards.
Only flag comments that clearly need our attention. We will not remove any content for bad language alone, or being critical of a particular book. Add books from: My Books or a Search.
Friends Votes. Along with Arabic , Urdu is among the immigrant languages with the most speakers in Catalonia. In addition to Islam, India was characterized by a number of other religions that represented different spiritual outlooks. Hindi became the distinct register spoken by those who sought to construct a Hindu identity in the face of colonial rule. According to Islamic tradition, Arabic , the language spoken by the prophet Muhammad and uttered in the revelation of the Qur'an , holds spiritual significance and power.
Several languages and dialects spoken throughout the regions of Pakistan produced an imminent need for a uniting language. Because Urdu was the symbol of Islamic identity in Northern India, it was selected as the national language for Pakistan.
While Urdu and Islam together played important roles in developing the national identity of Pakistan, disputes in the s particularly those in East Pakistan , challenged the necessity for Urdu as a national symbol and its practicality as the lingua franca. The significance of Urdu as a national symbol was downplayed by these disputes when English and Bengali were also accepted as official languages in the former East Pakistan now Bangladesh.
Official status A trilingual signboard in Arabic , English and Urdu in the UAE Urdu is the national and one of the two official languages of Pakistan, along with English, and is spoken and understood throughout the country, whereas the state-by-state languages languages spoken throughout various regions are the provincial languages.
Only 7. It is used in education , literature , office and court business. In practice English is used instead of Urdu in the higher echelons of government. It is distinct by its mixture of vocabulary from Marathi and Konkani , as well as some vocabulary from Arabic , Persian and Chagatai that are not found in the standard dialect of Urdu.
Urdu is read and written as in other parts of India. A number of daily newspapers and several monthly magazines in Urdu are published in these states.