آسانی و سکون ، فراوانی ٹال کر
رہتا ہوں خوش میں خود کو مشقت میں ڈال کر
آنسو جو میرے آپ کے دامن پہ گر پڑے
ان موتیوں کو رکھنا مری جاں سنبھال کر
غم یہ کہ ہم کو دنیا نے تقسیم کر دیا
تو دل کے ٹوٹنے کا نہ اتنا ملال کر
میں نے پھر اُن کو مانگ لیا تھا جواب میں
جب مہربان ہو کے وہ بولے سوال کر
آ جائوں گا میں بزم میں تیری مگر ہے شرط
میری نشست پہلو میں اپنے بحال کر
سچ ہے اگر یہ بات تو پھر حوصلے سے سن
چہرے کو سُرخ اور نہ آنکھوں کو لال کر
تائبؔ فراق و ہجر کی تلخی کو جھیل جا
اے باکمال ایسا بھی کوئی کمال کر
A judge should be honest, transparent, free and fair. He should always respect law. The question arises that if a judge who disrespects law and makes unbalanced decisions: as a result of which people get affected then will he or she be penalized? The Ḥanafi Scholars opine that if a judge passes a wrong decision intentionally, he should be penalized from his own property. Because in Islamic jurisprudence, judiciary owns a supremacy over the masses and everyone irrespective of the position is equal and has to obey law. Whether he is a judge or a commoner, he has to follow the rules and regulations as prescribed by law. In practice, Pakistani judges are not held responsible for making a wrong verdict. Our judges make judgments on the basis of already manipulated evidence. A judge bars himself from the responsibility of collecting evidence. Similarly, if a judge has developed personal grudges with the criminal then the criminal reserves right of appealing the higher court where the decision is reviewed and rectified. In such situation, there is a compulsion between the legal maxim "وَالْأَصْلُ عَدَمُ الضَّمَان" and the Pakistani laws. However, Ḥanafi jurisprudence and Pakistani Laws are not in accordance with each other. This study concentrates upon the nature of punishment and tort to be applied on judges in case of making a decision based on falsehood. It is suggested that Pakistan’s Judiciary should be reread as that the already in-practice system does not comply with the standards of Islamic teachings.
A Hermeneutic Study of Metaphor and Meaning Making in Bulleh Shah's Poetry This interdisciplinary, qualitative study addresses key issues of relationship between language, meaning and life. It makes an entry, through Bulleh Shah’s Punjabi poetry as a case, into the conceptual world of Sufi poetry as an authentic domain of knowledge, and argues that mystics’ language articulates profound, high truths. This research focuses on metaphor as a discursive strategy that embodies abstract concepts in concrete images to perform ontological, epistemological and cognitive functions. Ricoeur’s (2004) poetic hermeneutics of recovery underpins the theoretical approaches and ways of interpretation of the mystical discourse of Bulleh Shah. A detailed hermeneutic analysis and interpretation of Alif, one of the dominant metaphors for God in Sufi literature, is followed by the focus converging on three universal metaphors in mystical literature - Love, Journey and Transformation, expressed under culture-specific images in Bulleh Shah’s poetry. This study explores new vistas of research, looks at the interconnections between the sacred and the secular, the local and the universal, broadens the parameters of English Studies, and introduces a new paradigm shift that revises the relationship of English language and literature with local cultural and literary traditions in the perspective of sacred literature, and opens up the indigenous discourse in local context. It questions the assumed centrality of English literature in the English discipline, challenges the fixity of its canons and conventions, and replenishes the complete dearth of serious academic work on local literature by admitting Punjabi Sufi poetry as appropriate subject for study in English Studies. My application of Western theories of language and metaphor to Punjabi Sufi poetry and its hermeneutic interpretation in English language incorporates it in English Studies. This study also adds to Translation Studies by looking at the issue of untranslatability of metaphor in mythic language and letter mysticism, and offers possibilities to future researchers to reread and rethink about the interconnections between English literature and local literatures, and include more voices from the peripheries in the construct of English Studies.