کل کے سکھ تو گروی رکھے, پچھلے بوجھ اتارے
اندر اندر سلگوں لیکن نکلوں زلف سنوارے
جانتی ہوں میں تیز ہوا ہے راہ میں رستہ روکے
کون ہے ,خوشبو کے لہجے میں جا کر اسے پکارے
ایسے لگتا ہے میں خود ہی اس پہ جھولنا چاہوں
مجھ کو درد کی سولی سے اب آکے کون اتارے
اسی لیے تو نیند کی دیوی سے میں چھپنا چاہوں
روز مری آنکھوں سے کوئی آگ سے خواب گزارے
دیکھ دیکھ کے ان کو حوصلہ ملتا تو ہے مجھ کو
میری طرح سے جاگتے ہیں یہ شب بھر چاند ستارے
ایک اداسی کے دھاگے میں خود ہی بندھتی جاؤں
میری سوچوں پر یہ کون ہے خوف کے چھینٹے مارے
درد کے پیکر میں ڈھل جاتے ہیں معلوم نہیں
میری غزلیں, میری نظمیں, میرے
Allah Almighty sent prophets for guidance of human beings and revealed the books on them, who strove for transformation of the society. Islam declared that master and salve, king and subjects, men and women, all are equal and slaves of God. They are equal before the Law. The Holy Prophet (PBUH) said ‘‘All human beings have equal rights’’. The Holy Prophet maintained religious equality. He did not talk ill of other religious faiths, rather he protected the rights and prosperity of non-Muslims who lived in Islamic society. The Holy Prophet (PBUH) preached goodness among humans like truth and compassion. He also restricted them from vice like lie, betray, greed, pride, bribery and domestic evils. For being the last Ummah, the Holy Quran entrusted the Muslims with the mission of calling others to goodness and stopping them from the evil. This Paper attempts the role of Islamic teachings the transformation of the society.
Partition of United Indiain the year 1947 was a phenomenal even to fideological proportion. More than any thing else,it was also a human tragedy resulting in the loss of millions of lives. As people migrated across the newly carved borders,an un precedented wave of ethnic violence destroyed their hopes offinding newer homes. The enormity of the impact of violence on the collectivesocial consciousness of the subcontinent was so much that a whole body of literature emanated which can betermedas“Partition Literature”.Fictional appropriationoftheincidenceofviolencehasbeenarecurrentmotifinnovelsandshort fiction. By that very fact,literary fiction based on partition,acts as one of the greatest reservoirs of the stories of violent events during partition. One of the great estpre occupation of Partition fiction is its engagement withthefigurationofvariedsituationsandcharactersas comingtotermswiththepsychologicalandideologicalrepercussionsofthegreatdivide. It is notsurprising,therefore,thatthefictional representationoftheviolenceproducedduring partitionsuchasmassmurder,arson,rape,mutilationofbodies,andotherviolentactsacross theborder,arecodifiedbygenderedreadings. However,whenitcomestomeasurethe magnitudeandenormityofloss,womenareconsideredtheworstvictimsoftheevent of partition.Inthisregard,thereadingsofpartitionliteraryfictionviewmenexclusivelyasthe activeexecutorsofviolentactsandwomenonlyasthepassivevictims.Inthisdissertation,I arguethattherepresentationofmenasvictimsofviolenceinPartitionfictionhasbeengiven acursoryandperipheral attention.Correspondingly, thisresearchattemptstoreadmenas victimsofviolenceasdepictedinpartitionfiction. Theintroductorychapterofthisresearchpresentsagenealogyofdifferentparadigms ofindigenousmasculinities. ChapterTwocoverstheemergingtheoreticaldebatesinWestern discourseonmasculinityanditsenrichingvalence forlocal andIndianmythology.Therefore, Icontextualizeadiscursiverangeofpatriarchal,mythical,andreligiousidealsinjectedinto theconsciousnessofmen.InChapterThree,Iarguethatmenbecomevictimsofviolence whentheyfeelboundtoanormativesetofmasculineidealsandpractice.Afailuretosuch performativeassignmentsmayleadtowardsthedisqualificationoftheirgenderedpotentials baggingforthemtitlessuchasunmanlyandemasculated.Theycannotescapethe consequencesofoptingoutpatriarchal idealswhichironicallylimittheirlives.Movingfurther inChapterFour,Ideconstructthemythofmalepowerupheldbythepatriarchal representationsoftheIndiansubcontinent;butinrealitydeflatedwithapersistentcolonial Syedaiii presence. ThecolonialreformulationoftheIndianidealsofmasculinitydis-empoweredthe Indianmen. Ascorollarytocolonial redefinitionofnativemaleinChapterFive,Iarguethat duringpartitionthemalebodyalsobecameasiteforsocio-political politics. Henceforth,in ChapterSix,Iconcludethatmenexperiencedtheemotionalandpsychological agonyand distressastheywere displacedduringthetumultuouseventsof1947. Inthisresearch,Ihaveemployed conceptsfromMasculinityStudiesandPostFeminismfortheoreticalanchorage.ThetextsincludenovelsentitledWhattheBody RemembersbyShaunaSingh,TamasbyBhishamSahni,TraintoPakistan,andDelhiby KhushwantSingh,CrackingIndiabyBapsiSidhwa,TheBrokenMirrorbyKrishnaBaldev Vaid,andSleepwalkersbyJoginderPaul.TheworksoftheMasculinists,R.W.Connell,John Beynon,WarrenFarrell,supportedbyJudithButler’sconceptoffluidgender,re-signification, andbodyasasite,endorsedbyFreudandLacan’sconcept offearofcastration,andfinally reinforcedbythetraumatheoriesbyJudithHerman,CathyCaruth,andNandiBhatia,helpthe analysisofdifferent formsofmalevictimization. Therefore,theresearchconcludesthatpartition(literary) fictionshowstheproblematic representationofmen’svictimizationwhichisseldom readforthefearofunveilingthe historical,political,andtheoreticaldiscoursesstrengtheninggenderstereotyping.Byputting anemphasisupontheshallownessoftheconceptofviolentnormativebehaviorinmenanda customarycodeofpatriarchal life,thisresearchexaminesthewaysinwhichthesemen struggletobeabletofulfilltheexpectationsofthesociety.Furthermore,theenforcedmodeof behaviouremasculatestheiridentityasamalegendertherebymakingthemasliableto violenceasanyothergender; afact alsooftenexternalizedbytheirbodiesturningintositesof violence.