All┐h almighty has commanded that do not create mischief “Fas┐d” on earth after it has been set in order.(Al-I‘r┐f:56. According to the Holy Qur’┐n, this land was created neat, clean, peaceful and free from all kinds of disorders but due to subversive activities of Jinn and human being, and violation of laws revealed from God, the situation gradually changed and ultimately disorder prevailed on land and sea because of “What the people earned with their own hands” (Al-Rom: 30) Allah almighty sent revealed books and Messengers from time to time to guide the people toward the straight path and to reform the disorder on earth but disobedience continued and the situation continued to deteriorate gradually. The word ‘Fas┐d” is literally used in the meaning of putridity, wickedness, immorality, corruption, sinful act and badness. Technically, it means: the violation of commandments enjoined by the Shari‘ah nullifying its positive effects on the society”. The Hanafi jurists have used the word ‘Fasad or F┐sid for a contract where one or more of its conditions are missing. Its validity will stand restored as and when the missing conditions are fulfilled. According to majority of the jurists, the contract may be either valid or void and there is no provision of F┐sid contract. In Islamic jurisprudence, the expression ‘Fas┐d fil ’ar╔ is not used for the commission of any specific crime or sinful act. In the Holy Qur’┐n it has been used for various crimes and sinful acts ranging from minor crime, like destroying crops and cattle, less measuring, violation of the provisions of covenant, to heinous crimes like murder, dacoity, Infidelity, atheism and polytheism. Likewise, the activities of Gog and Magog, Namrod, Pharaoh, and the abominable deeds of the followers of Messenger Lut and the acts of disobedience by other tribes including Bani Israel,‘└d and Tham┴d have been termed as Fas┐d fil ’ar╔. The commentators of the Holy Qur’┐n while elaborating relevant verses on Fasad, have listed various crimes which come within the purview of Fas┐d fil ’ar╔ like, all Hud┴d and Qi╖┐╖ related crimes; infidelity; propaganda against Isl┐m and the Holy Prophet; contempt of the Holy Prophet etc. Some known scholars and writers have set a principle, according to which, a crime becomes Fas┐d fil ’ar╔ if it is committed in a horrifying manner, not in a normal way, creating terror in the locality, creating sense of insecurity in the society like using lethal weapons for killing a person, cutting his body parts into pieces or burning a dead body. In such circumstances, the crime will be treated as Fas┐d fil ’ar╔ and not a normal crime of murder. Likewise, if rape is committed in a broad day light by using weapons to create terror in the locality and forcing the victim to walk nakedly through the streets, it will be treated as Fas┐d fil ’ar╔ and not a simple crime of rape, liable to punishments prescribed for Fas┐d fil ’ar╔. According to Al-M┐idah: 33: “Those who fight against All┐h and His Messenger and run about trying to spread disorder on earth, their punishment is no other than that they shall be killed, or be crucified, or their hands and legs be cut off from different sides, or they be kept away from the land (they live in). That is a humiliation for them in this world, and there is a great punishment for them in hereafter.” According to jurists and renowned commentators of the Holy Qur’┐n, the punishment prescribed in the above verse shall not be confined to dacoity only but applied in other heinous crimes like rape, Gang rape, abduction for ransom, corruption and terrorism etc. These crimes are not less than war against All┐h and his Apostle in any sense. This view is also upheld by the Hon. Judges of superior Courts of Pakistan. It is on record that the rightly guided Caliphs had awarded death penalty for some of the crimes for which death penalty has been prescribed in the holy Quran and Sunnah of the Holy Prophet, like nonpayment of Zakat, drinking wine repeatedly, committing theft fourth times, sodomy, involvement in sorcery and incest etc. Under the principle of Siy┐sa-al-Shar‘┘ah, the head of the state or parliament has been given vast powers to take any measure to cope with the law &order situation, maintain peace and protect the interests of the community. There is a need to take benefit from the wisdom cantained in this expression while legislating laws in the country.If the expression Fasad fil ardh and the wisdom contained in it,is appropriately included in the existing criminal law, by defining it,bringing various crimes under it and prescribing punishment for it in the light of Qur’┐n and Sunnah, it will prove helpful in controlling crimes and restoring peace and tranquility in the society.
آہ! حاجی شیخ رشید احمد صاحب مرحوم ۱۹۵۲ء جس کو ’’عام الحزن‘‘کہنا چاہیے اس کی ابتدا بردار مکرم مولانا یعقوب الرحمن عثمانی کی وفات کے سانحۂ المناک سے ہوئی اورانتہا حضرت مولانا مفتی محمد کفایت اﷲ قدس سرہ کے حادثۂ ارتحال پر، اسی سال برادر عزیز مولانا سعید احمد کے والد ماجد قبلہ ڈاکٹر ابرار حسین صاحب، محب باصفا حافظ ضیاء الدین صاحب مدیر ندائے حرم، قرول باغ کے غمگسار پڑوسی چودھری محمد بخش صاحب اور بچپن کے بے تکلف ساتھی قاری محمد طاہر صاحب ناظم دارالصنائع دارالعلوم دیوبند رخصت ہوئے، یہاں تک کہ ۲دسمبر کی درمیانی شب میں مخدومی حاجی شیخ رشید احمد صاحب کی بھی رحلت کاحادثہ پیش آگیا۔ حاجی صاحب سے میرے اورمیرے بزرگوں کے تعلقات نہایت ہی قدیم اورنہایت ہی مخلصانہ تھے، کم وبیش۴۵سال سے شرفِ نیاز حاصل تھا، مسرت وغم کے ہرموقع پرایک دوسرے کے شریک رہتے تھے۔ ابھی کل کی سی بات معلوم ہوتی ہے جب مارچ۱۹۱۸ء میں بزرگان میرٹھ کایہ قافلہ بڑے اہتمام وشوق سے میرے نکاح میں شریک ہونے کے لیے دیوبند آیا تھا۔اسی کایہ اثر ہواکہ ۳۵ سال کے بعد جب گذشتہ۲۹/۲۸نومبر کوبرخوردار مجیب الرحمن کی تقریب شادی ہوئی تواس وقت جوبزرگ خاص طورپر یاد آئے اورجن کے شریک نہ ہونے کاقلب پرخاص اثر ہوااُن میں ایک حاجی صاحب مرحوم ومغفور بھی تھے، انسان کی بے خبری وبے بسی کابھی کیاعالم ہے اور اس دنیا کی عجوبہ کاریوں کا بھی کیاٹھکانا ہے کہ ہم دیوبند میں تقریب کے انتظامات میں لگے ہوئے تھے اورحاجی صاحب مرحوم ملاء اعلیٰ کے لیے رخت سفر باندھ رہے تھے۔ ’’فیالِلْاَسف‘‘ مرحوم شروع میں الہٰی بخش اینڈ کمپنی میرٹھ میں ایک ملازم کی حیثیت سے آئے تھے پھر اپنی غیر معمولی قابلیت،محنت اوردیانت شعاری کی بدولت جلد ہی کمپنی کے شریکِ منفعت ہوگئے اور پھرچند سال کے بعدایک باوفا اورباوقار شریک کی حیثیت...
Kamal Ahmed Rizvi (1930-2015) is among the very first people to give credence to Pakistan Television Urdu drama. He is one of the first rate and accomplished dramatists, director, actor, as well as a visualizer. In the world of drama he has a very versatile presence. He is also one of the first persons to affect the transition of the Urdu drama from stage to television, as such, he is an indelible name in the history of our art and theatre. Whenever Pakistan Television drama is mentioned, his name can never be omitted; or if its history is written, it shall be incomplete without reference to him. If Kamal Ahmad Rizvi is called an institution by himself, it shall not be wrong, because he is a creative writer, a translator, a director and a producer; and until now there has been no other individual with like qualities in the history of Pakistan Television, and this is his mark of distinction. ______
The enormous and unprecedented spread of English has made it difficult for the so- called ‘Native Speakers of English’ to exercise their control over it. The non-native varieties of English are establishing their niche alongside the standard varieties of English. A paradigm shift can be noticed from ‘EFL, ESL, ENL’ to EIL paradigm. The non-native varieties of English have initiated their codification and description. In this scenario, this research studies Pakistani English as a non-native institutionalized variety and aims at identifying various features of it. The lexico-grammatical features of noun phrase in Pakistani English have been explored from six aspects. A corpus of written Pakistani English (PWE), 2.1 million words, has been compiled as a research tool. PWE comprises 29 text categories to enhance the representativeness of the corpus. PWE has been used to identify the features on the basis of actual instances or corpus evidence. BoE, BNC, Brown, Frown, LOB, and FLOB corpora have been used as reference corpora. This investigation is mainly a corpus driven research and the components of this research are based on corpus evidence observed during the study. One inference can be drawn from all the components of the present research that the differences between Pakistani English and the Standard varieties of English are not so wide as to create any serious problems in mutual intelligibility. But the differences seem wider than those between the British and American Englishes. The chapter 1 introduces the research and chapter 2 explores the theoretical undercurrents related to World Englishes and Pakistani English. It discusses the spread of English and the emergence of non-native varieties, conflicting standards among varieties, role of English in non-native context, the impact of pluricintricity, language policy and which model Pakistani English should follow etc. Chapter 3 is the survey of literature and links the present research with the research already done in the areas of Pakistani English, corpus linguistics, collocations, lexico-grammar, and noun phrase. Chapter 4 discusses the steps taken in the compilation of the corpus and introduces the corpus (PWE). Methodological framework has been kept separate from methodology. Chapter 5 describes the methodological framework of the research and explores the paradigm this research is II aligned with. Due to the complex methodology of the six components of the research, the methodology (a guide for the replication of the research) has been discussed in each component of the noun phrase before analysis in Chapter 6. The sixth chapter comprises six components of research and presents their analysis. The first component deals with mechanics i.e. hyphenated compounds in PWE, and highlights the differences from BNC and also addresses the importance of such issues in the context of Non-native varieties of English. The second component, Urduization, is the study of Urdu words in PWE and tabulates the data in various domains to show how Pakistani English as a non-native variety of English is bound in socio-cultural make up of the community. The third component, Noun Noun Compounds explores nine trends in the noun compounds and reveals hundreds of examples to identify trends in PWE. The fourth component, Modifying Adjectives, uses Yibin Ni’s (2004) model to explore lexico- grammatical and semantic categories of the modifying adjectives of 50 nouns selected on the basis of frequency and detailed consistency. The quantitative differences of this component have been further explored in the fifth component of the research. The same 50 nouns have been used as nodes of concordance lines to study the 1R and 1L collocates. These collocates have been grouped into lexical fields. The results of this component loudly pronounce that the real differences between Pakistani English and other varieties of English are mainly of collocations. One hundred nouns in PWE, which have been identified as vocabulary differences between British and American Englishes by Davies (2005), have been studied in the final component of the research. Chapter 7 concludes the research and shares some observations I made during the research. Chapter 8 is forward looking and introduces various researchable areas the present research has identified. In the light of the detailed discussion on theoretical undercurrents, it can be assumed that the results obtained in the data analysis are significant for description of Pakistani English and establishing the status of Pakistani English. Moreover, the results are insightful in ELT because they can show the difference between what is taught and what is being used. The information obtained as the results of the data analysis can be used in lexicographical activities. A supplement can be added to the already existing dictionaries.