1۔عوام میں مذہبی جوش و جذ بہ کی قلت
پاکستان میں ابھی ایسا ماحول نظر نہیں آ رہا جو دینی احکام پر عمل درآمد کے لیے سازگار ہو۔ دینی احکام و اسلامی قوانین کا نفاذ اور ان پر عملدرآمد ایک بہت بڑی ذمہ داری ہے ۔ اس ذمہ داری کو پورا کرنے کے لیے ہمت اور جذبہ کی ضرورت ہوتی ہے۔ عوام میں وہ جذبہ اور حوصلہ ابھی ناپید ہے۔ یہ جذبہ اور حوصلہ پیدا کرنا صرف مذہبی و اخلاقی اداروں کا کام نہیں اور نہ صرف حکومتوں کا کام ہے ، بلکہ یہ ہم سب کا ہے ۔ ہم میں سے کتنے لوگ ایسے ہیں جو اپنے ذاتی مفاد ات کی وجہ سے شریعت سے پہلو تہی کرنا شروع کردیتے ہیں ؟ ایسے لوگ کتنے ہیں جو سال ختم ہونے پر رمضان شریف کا مہینہ شروع ہونے سے پہلے بینکوں سے رقم اس لیے نکلوا لیتے ہیں، تاکہ ان کا مال زکوۃ کی ادائیگی کے نتیجے میں کم نہ ہوجائے؟ ۔ کتنے لوگ ہیں جنہیں اگر کہا جائے کہ اس دوا ئی میں آپ کی بیماری کا علاج موجود ہے، لیکن اس میں شراب یا کوئی اور حرام مواد پایا جاتا ہے ، تو وہ اس سے رک جائیں؟۔ کسی بھی فلاحی اور جمہوری معاشرے میں اسلام کے عملی نفاذ کی اصل طلب اور جوش و جذ بہ عوام کی طرف سے ہونا چاہیے ۔ جب تک وہ اس بارے میں گرم جوشی اور طلب کا مظاہرہ نہیں کریں گے، اس وقت تک حدود و قصاص قوانین کے نفاذ میں صحیح پیش رفت نہیں ہو سکتی ۔
Hazrat Abdul Rehman (may Allah be pleased with him) belonged to Arab tribe of Quraish and was a close relative of Mohammad (peace be upon him). At the time of conquest of Makkah He (may Allah be pleased with him) entered the circle of Islam. He (may Allah be pleased with him) is counted among the companions of Muhammad (may Allah be pleased with him) who came to sub-continent specially Balochistan in order to preach for Islam and Jihad during the Khilafat of orthodox caliphs. He (may Allah be pleased with him) came to Balochistan twice for Jihad and conquests first during the Khilafat of Hazrat Usman (may Allah be pleased with him) and second time in the early era of Hazrat Muawia (may Allah be pleased with him). He (may Allah be pleased with him) played a vital role in the wars of Balochistan. He (may Allah be pleased with him) established Zehri his abode and capital after conquering Kalat, Khuazdar (Sajistan), Kachi, Gandhava, and Chaghi, and from here he expanded the series of his conquests till Kabul and Qandar. Besides this, he included many areas of sub-continent in the Islamic empire of conquered areas. His (may Allah be pleased with him) life is consists of great chapters of sincerity in deeds. Wisdom and valor, determination fearlessness, strife, hospitality, simplicity and patience. He (may Allah be pleased with him) is counted among the great generals of Islam had the honour to have carried the message of Holy faith in every corner of Balochistan in tough and unfavorable conditions and planted the flag of Islam in Balochistan forever.
This study investigates the nature, scope and implications of and reasons for Pakistanization of English in Pakistani-American fiction. It draws upon the conceptual frameworks developed by Fowler (1996) and Muthiah (2009), and employs earlier models offered by Kachru (1983), Baumgardner, Kennedy and Shamim (1993), Ashcroft, Griffiths and Tiffins (2002), and the recent ones by Chelliah (2006), and Muthiah (2009) from the fields of linguistic criticism, sociocultural linguistics, world Englishes and postcolonial studies. Three Pakistani-American fiction works, namely, An American Brat by Bapsi Sidhwa, Home Boy by H. M. Naqvi and In Other Rooms, Other Wonders by Daniyal Mueenuddin, are selected for separate analyses under these models that are then converged into a three-dimensional model for postcolonial linguistic critique. It was found that all the texts under study follow postcolonial language ideology. This is where the findings of this research diverge from those given by Muthiah (2009) who asserts that fiction writers of the works under her study adopt colonial language ideology by constructing Indian English as substandard variety. However the texts under this study, by employing the strategies of abrogation and appropriation, and techniques of hybrid innovations and lexical borrowings, etc., ‘Pakistanize’ English, and represent and counter-represent a variety of cultural and ideological beliefs, norms and practices. This study also demonstrates that Pakistanization of English in Pakistani-American fictional works is indicative of the ongoing process of linguistic hybridity where English is negotiating with indigenous linguistic insurgency to accelerate the emergence of ‘Urdish.’ This thesis acknowledges Pakistani English as a variety of English as sixteen characteristic linguistic features of its own are found employed in the texts under study. This acknowledgment reinforces the findings of some of the previous studies in the area such as Mahboob (2009), Uzair (2011), Khan (2012), etc. However, the frequency of Pakistani expressions used in each of the texts under study remains formulaic, and is below 0.50%.