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Politics of memory is the organisation of collective memory by political agents; the political means by which events are remembered and recorded, or discarded. Eventually, politics of memory may determine the way history is written and passed on, hence the terms history politics or politics of history .
The Allahabad Address (Urdu: خطبہ الہ آباد) was a speech by scholar, Sir Muhammad Iqbal, one of the best-known in Pakistani history. It was delivered by Iqbal during the 21st annual session of the All-India Muslim League , on the afternoon of Monday, 29 December 1930, at Allahabad in United Provinces (U. P.).
It is a term used in heritage and collective memory studies popularised by the French historian Pierre Nora in his three-volume collection Les Lieux de Mémoire (published in part in English translation as Realms of Memory). [3] [2] Nora describes them as “complex things. At once natural and artificial, simple and ambiguous, concrete and ...
Mujib also recounted the historical events that he closely observed as a political activist before and after the India partition – famine, communal riots in Kolkata and Bihar, partition, politics of Kolkata-centric State Muslim Student League and Muslim League, Pakistan central government's discriminatory attitude.
Muhammad ibn Ibrahim Junagarhi (Urdu: محمد ابن ابراہیم جوناگڑھی, romanized: Muḥammad ibn Ibrāhīm Jūnāgaṛhī) (1890–1941), commonly known as Muhammad Junagarhi, was an Indian Islamic scholar who co-founded and served as the president of the All-India Ahl-i Hadith Conference.
The first Urdu translation of the Kural text was by Hazrat Suhrawardy, a professor of Urdu Department of Jamal Mohammad College, Tiruchirappalli. [1] It was published by Sahitya Academy in 1965, with a reprint in 1994. The translation is in prose and is not a direct translation from Tamil but based on English translations of the original.
A memory law ( transl. Erinnerungsgesetz in German, transl. loi mémorielle in French) is a legal provision governing the interpretation of historical events and showcases the legislator's or judicial preference for a certain narrative about the past.
In essence, the rejection of one well known hadeeth means the rejection of Sunnah. Further, Paracha claimed that Parwez approved praying Namaz in Urdu. [6] Even while Parwez was alive, his opponents spread these claims. In 1960 more than 600 Islamic Scholars issued a fatwa declaring Ghulam Ahmad Perwez Kafir due to his views on Quran and Hadith ...