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Tehqiqaat-e-Prof. Maqsood Hasni

Tehqiqaat-e-Prof. Maqsood Hasni

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Mohtaram Prof Mohammad Arshad Shahid sahib nay mairay kuch mazamein mukhtalif jagoon say jama kiay hain. Oon ki khaesh ka ehtaram kartay howay aap kay zooq-e-motala ki nazar kar raha hoon.
Mohtaram Prof Mohammad Arshad Shahid sahib nay mairay kuch mazamein mukhtalif jagoon say jama kiay hain. Oon ki khaesh ka ehtaram kartay howay aap kay zooq-e-motala ki nazar kar raha hoon.

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Published by: maqsood hasni on May 09, 2010
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Tehqiqaat -e-Prof.

Maqsood Hasni
( ‫)ییییییی ییییی یییی ییییییی‬

Complied By:
Prof. Mohammad Arshad Shahid (MA, MphiL) Head of Department of Punjabi Govt. Islamia College, Kasur (Pakistan)

contents 1234567891011121314151617a. Some lines about Prof. Maqsood Hasni b. Resume Maqsood Hasni Angraizi donyaan ki behtarein zoban nahain hai Urdu ke rasam-ul-khat ki tabdili ka masla Izhaar par pabandi khatar’nak hoti hai Yah baihissi kayoon?! Kya angraizi aatay kal ki zoban ho gi?! Anraizi kay Urdu par lisani asraat Science Art aur zoban Tehreer apni haqiqat main guftagu hi hoti hai Hyku haiat, tajaba aur tagheraat eak motala Hyku eak mukhtasar ta'araf Tabdiliaan zobanoon kay liay foladi Vatamunz ka darja rakhti hain Eak karwa sach Kitab rasta ya moawan-e-hayaat?! Hindustani aur os kay lisani hadood Khudi na baich gharibi main naam paida kar Prof. Maqsood Hasni ki Doo tasaveer

1 a. Some lines about Prof. Maqsood Hasni
By: Prof. Niamat Ali Maqsood Hasni was born in1951, at Islam Pura Tehsil and Distt. Kasur. His father, Syed Ghulam Hazoor Shah, was a Punjabi Sufi poet. He got his early education from his father. He got his master degrees in Urdu, Political Science, Economics and History from the Punjab University. He passed his M.Phil (Urdu) from Allama Iqbal Open University. He got his Doctorat in linguistics fron Ansted University and post Doctorate from Brunswick University USA Along with this bright academic career, he has a very long and vast career as a journalist. Hundreds of his essays have been published in various journals and newspapers. As a poet, short story writer, humorist, linguistic, critic, researcher, Ghalib expert, Iqbal expert he wrote nineteen books. He tested his mettle in poetry in different languages and dialects (Urdu, English, Punjabi, Gojri, Pothuhari, etc.) He has a long, bright career as an educationist comprising twenty three years. Researchers’ and Critics’ Views of Maqsood Hasni Maqsood Hasni is counted among those researchers, creative artists

and critics who have the trend of breaking traditions with logic and reasoning. His voyage of researches and criticism has been passing through evolution for the last two decades and it involves the changing circumstance and contemporary demands. The angles of his researches and critical thought have been extending. In view of it, not only awareness is gained about the factors and the traditions of research and criticism that has developed in the sub-continent, but help is also obtained in understanding the new models of international researches and criticism along with the modern thought. He has shattered the idols of tradition worshipping and has adopted the trend of evaluating the literary pieces with new references and from different angles which has blessed the literary pieces with respectable status. The attitudes and facts, with which Maqsood Hasni is linked with respect to his research and critical references, are directly related with social and cultural values. His research and critical approach seem the real reflection of human life, no part or aspect of which is meaningless or absurd. Differences can be made with reference to his research and critical work, but the importance and utility of the bases and aspects, with reference to which he has worked in the field of research and criticism, cannot be denied. He left behind the presumption and commenced his voyage of research keeping in view life and the alive facts. He has falsified the unreal and conceptual aspects, ideas and thoughts. He has presented logical and strong arguments in this regard that cannot be ignored. We cannot keep our eyes off the scenario of modern ideas in which he has evaluated the masterpieces of international writes. In this regard, he has been criticized again and again. But he never compromised on principles and this very fact has blessed his research and critical work with newness and recognition. As a creative writer, he has tested his mettle in different genre which, along with others, includes short-story writing and poetry especially. His work in these two types needs no introduction. As a poet and short -story writer, he has made the suffering of man the subject of his writing and tried to show the different shades and angles with reference to class distinction. His story-writing and poetry are linked with uncountable directions and aspects of human sense and social and cultural life. His study as a creative writer makes the reader conscious of such a litterature as carry the surging emotions of love and peace in his heart. He wants to see the world as beautiful as it can be. Therefore he looks like a voyager of dreamland who laughs at the deficiencies and inequalities of men keeping in mind the romantic concepts. These

things seem opposite to each other but the fact is the same. Along with fantasies, he is attached with the miseries of man. As a litterature, his relation never breaks with fantasies and facts. In short, Maqood Hasni’s English poetry is an addition to English literature about which it is said in Continuum “It is a literature of myth and legend, kings and kingdoms, chivalry and romance; it is a literature of voyage and discovery, colcnization and empire, war and retribution; it is a literature of tradition and transition, diversity and assimilation, promise and compromise”. What the present critics think about Maqsood Hasni and his creative work can be viewed in the scenario of their opinions. Their views have been collected from the letters, essays, newspapers, journals etc written with regards to his books. I have tried my best to arrange them in apple pie order. In the scenario of these comments, the status of Maqsood Hasni as a critic, creative artist and researcher becomes evident. (1)Oot Say The “Oot Say”, is the name of his poetic collection. Its study shows that the poet has kept nothing hidden rather expressed each and everything openly and in a clear cut way. He voices each thing not from behind the screen but in an obvious way. He expresses his thoughts with extreme sympathy, pathos and passions. Evidently the poems are short and sentences brief, but intrinsically, the poems and sentences are very lofty and stalwart. They are not lines but red roses, delicate the touch, charming to see, refreshing to smell. But in their effectiveness, they are just like flickering flames, the burns of miserable hearts, and the fire bombs for the world of oppression and suppression. (Prof Dr. Farman Fateh Puri. Karachi, letter write on 5th June 1991) ( 2 ) Lisanyat-e- Ghalib (Ghalib’s Linguistics) As Mark Aronoff and Janie Rees-Miller opine: “Literature is a special kind of herbal behavior, and hence of interest to linguistics”, Maqsood Hasni developed a special interest in Ghalib’s linguistics. The opinions of some renowned scholars are as under: (A) Even the first glances of your writing “Lisanyat-e- Ghalib” makes us realize that you have a special taste for linguistics and you have a deep insight in Ghalib’s linguistics. Its study helps us estimate your literary taste, far reaching sight and tiresome effort of research work. And it showed the future of literature and research is safe in the hands of and critics and intellectuals like you. Dr.Abou Suluman Shah Jehan Puri, Letter: 19 July, 1999)

(B).Maqsood Hasni’s book “Lisanyat-e-Ghalib” is very extensive and useful in this regard. This research rises from Ghalib’s text. It can be regarded as Galib’s fortune to have an industrious text expert like Maqsood Hasni. (Prof. Dr. Syed Moeen-ur-Rehman Letter: 14 Nov, 1998) (C) In “Lisanyat-e-Ghalib” Maqsood Hasni has studied Ghalib’s linguistics with reference to his poetry. It sis a new aspect of understanding Ghalib that is so colorful with respect to its scenario. (Adeeb Sohail, Qami Zuban Oct 1999) (3)”Sheryat-e- Khayyam” Maqsood Hasni’s work is praiseworthy, first of all, with the respect that he has discussed some new aspects of Umar Khayyam. Secondly, it is not less than an uphill task to keep the stream of criticism continue even when one is living in suburbs of centers. Maqsood Hasni has in “Sharyat-e-Khayyam” translated umar Khayyam’s Rubies (Quadrats) into three lined stanzas. (Tanveer Abbas Naqvi column Sr-e-Sham Lahore) (4) German Shaery Kay Fikri Zaviya (Intellectual Angles of German Poetry) (A). I had to study the “German Shaery Kay Fikri Zaviya” with deep attention. Your way of argumentation amused me very much. Your style is very charming that one can go through the whole book without any tiredness. (Dr. Muneer-ud-Din Ahmad, Germany. Letter: 23 June, 1993) (B) Hasni has written about peace, dignity of man, life and human values by presenting pieces from German poetry. Another remarkable action he has done is that along with German poetry he has presented examples from Urdu and other local languages. In this way, the reader finds it easy to make the comparative study of the poetry in the two countries: Pakistan Germany. (Dr. Sabir Aafaqi (Review) TAjleeb-e-Noa February 1994) (5) Urdu Maen Nai Nazm A).You have comprehensively encompassed the new poems in Urdu. I appreciate your critical approach. I congratulate you on the publication of this thought provoking book. (Asharperbhat, India letter 9th Nov, 1993) B) You have worked very diligently. You have a strong grip on the subject and your statement is sustained by arguments. You have highlighted all the positive and negative aspects with respect to this new genre. I think nobody else has discussed the topic so extensively before you. Congratulations!

(Dr. Abou Sayeed Noor-u- Din, Dhaka, Bengla Desh. Letter: 26 Jan, 1993) (6) Urdu Shaery , Fikiri-o-Lasani Raviyyay (Intellectual and linguistic attitudes in Urdu poetry) The “Urdu Shaer, Fikri wa Lasani Raviyyay” is the exhibition of complete grip of the competent writer on the ideological and practical criticism. The evolution of criticism is it distinctive quality. Prof. Hasni has multiplied the importance of this book by bringing into action the moral, psychological, social, aesthetical and formative criticism. It can be asserted without the fear of any refuel that the wealth of Urdu criticism has made progress by the addition of this high leveled writing. (Prof.Ghulam Shabbir Rana Commentary “Mah-e-Nau”1998) (7) Asool aur Jaezay (Principles and Criticism) “Asool aur Jaezay” is the latest writing of Maqsood Hasni. The main characteristic of this book is that he never parts with honesty. Secondly, so much material has been collected in this middle level book that it has become a treasure of information for the new learners. And it provides an honest guidance to the critical minded men. (Dr. Baidal Haidery Kabeer Wala, Letter: 17 June, 1998.) (8) Supnay Agley Pehar Kay (Dreams of the Early Time) Maqsood Hasni is such a young writer as ever showers fire from his pen. He has performed his role by bringing into the boundary of his writing the uncountable problems wide spread in the society. His essays and poems have the same tone and that tone is very live. The originality in his thought can be seen with all its energies. Maqsood Hasni’s effort in writing prose hyko is praise worthy. His hyko will prove the milestone between the prose- poem and hyko. In brief, Maqsood Hasni’s effective voice and his progressive mind shall affects the persons having the poetic taste. (Dr.Akhtar Shumar, Editor Magazine daily “Aftab” Lahore 6Sep, 1989) (9) Tehrikat –e-Urdu Adab (Movements in the Urdu Literature) Tehrikat-e-Urdu Adab written by Maqood Hasni on Urdu literature and the movements in the Urdu literature is a book of permanent reference for the research students. (Dr.Wafa Rashdi, Quomi Zuban July, 1997) (10) Baigumi Tajarba (Wife Experience) “Baigumi Tajarba” written by respectable Maqsood Hasni has come before the world in the form of humor and satire. What is the matrimonial experience? This book is, in fact, the solution to all the problems. I was wonder struck after reading it that a such being exists

among as has so much knowledge, experience of world, observation, and study in him. (Mehar Kachailwy weekly “Aurat” Mirpur Khas Sindh 18 Nov, 1993) (11) Ghalib aur Us Ka Ehad (Ghalib and His Age) “Ghalib aur Us Ka Ehad” passed before my eyes. For writing this book, the writer went through more than fifty books. The book gives us an estimation of the hard work made by the writer in composing it. A lot has been written on Ghalib. In this case there was no evident need to write this book. But the deep study of the book falsifies the idea. This research book by Maqsood Hasni contains interest. And it opens new facts of Ghalib’s poetry for a common reader. (Prof. Dr. Khawaja Hamid Yazdani Lahore. Letter: 21 Apr, 1994) (12) Sooraj Ko Roak Lo (Stop the Sun) “Sooraj Ko Roak Lo” Maqsood Hasni’s poetry is the poetry of a peculiar creative minded poet of the present age. The triangle of self, environment and universe is the base of his thought provoking and creative trends. He knows the art of feeling the problems of life. Rare images, metaphors and symbols have blessed his poetry with freshness and vigor. His poetry, no doubt, is a sound voice of the preset age. (Dr. Gohar Noshahi Muktadra Quomi Zuban Islam Abad. Letter: 18Sept, 1991) (13) Sheryat –e- Shark -o- Garb (Poetry of East and West) “Sheryat –e-Shark-o-Garb” Provides with a sense of Maqsood Hasni’s critical and creative evolution. And this thing blesses him with a distinctive position among other researchers and critics of his age. “Sheryat-e- Shark-o-Garb” is a combination of such essays as awaken our insight. The new themes, their novelty and their vastness can be well estimated by the variety of their headings. (Dr .Wafa Rashidi,Mahnama Nawa-e-Pathan. August,1999) (14) Takhliqi WA Tankidi Zaviay (Creative and critical Angles) “Takhliqi wa Tankidi Zaviay” is a combination of eighteen essays written by Maqsood Hasni on the subjects of literary creativity and literary criticism. Hasni has penned down different aspects of literature. I agree to the thought presented by the writer. He presents his thoughts in his own words. He never walks on the path of arts with the borrowed crutches. The names of well known scholars are seldom found in his writings. Without the prop of other scholars’ supporting thoughts, he makes his point clear to the reader with the might of the own words and it is the climax of art. Worthy to be applauded. (Dr. Wafa Rashidi Karachi. June, 1994) (15)Sitar-e-Bunti Ankhein (Stars Weaving Eyes)

I also accept that creation is creation and translation is translation .But a translator can translate one thing in hundreds of ways. It is possible if the translator has knowledge, insight, intuition and language and he also roasts idioms in the stale translation may look like a creation. So the work has been performed by Maqood Hasni very well in his book “Sitar-e-Bunti Ankhein” which is a translation of Turk poetry. (Dr.Baidal Haidery Kabeer Wala. Letter: 19 June, 1998) (16) Zard Kajal (Yellow ……….) “Zard Kajal” is a combination of Maqsood Hasni’s short stories. Its study opens a number of social knots. And the reader feels easy when he understands the comparison of some social conditions and concepts of the East and those of the west. The writer has tried to propagate the trend of realism with the indication of the new trend and moves instead of the old concepts. (Seikh Altaf-ul-Allah, Sanam International Lahore. Feb, 1993) (17) Munir-ud-Din Kay Afsanay (Short Stories of Munir-ud-Din) In the book in hand, Maqsood Hasni has presented the critical study of the short stories by Munir. He has neither mental miserliness nor lack of diligence. It is the peculiar characteristic of Hasni’s personality. That why his each new piece of work is welcomed with pure heart and sincere passions. This time this welcome is being made an organized way. (Prof.Amjad Ali Shaker. 30 Dec, 1993) (18) Jis Hath Mein Lathi (The Hand that has a Stick/Lathi) I received three books from you. Jis Hath Mean Lathi, Tehkiq aur Tankidi Zaviay, Galib aur Us ka Ehed. I am thankful for that. All three of these books are very useful, and directly effective. The style of writing has widened your circle of readers. (Akbar Hamidi, Urdu Department, Islamabad College. Letter: 24 Apr, 1994) (19) WO Akaili Thi (She was Alone) Maqsood Hasni is a well known name is the present age short writing. “Wo Akaili Thi” has fifteen short stories. Most of the short stories had already been published in different journals before 1997. At that time, Hasni Sahib’s pen name was Qazi Jarar Hasni. In the short stories, like every sensitive writer, the sorrow of the present age can be found. He has pasteurized the anxieties wide spread around him. It is no doubt a praiseworthy task. (Weekly Family Magazine Lahore. 28 Apr to 4 May, 1992) In the light of the above mentioned arguments and comments, it comes crystal clear that Maqsood Hasni can boast of a high status as a critic, researcher and creator. He shatters the old moulds of measuring

the beauty and quantity of some piece of writing and formulates new meters for the measurement of literary writing. He is no where seen impressed by the western thought or approach. He is the originator in his field. He can be regarded as the pioneer of a vast coming era. The circle of his readers and critics will go on widening with the passage of time. In the coming years he will become a bright star in the limitless sky of literature. His repute with not remain confined to Urdu but will spread to all the world languages. He will never die in Urdu Adab. He has devoted all his life to literature and he can be rightly called the martyr of Urdu literature. His work on Galib finds no peer near him. He has become a living example of: Ranjah Ranjah ker di ne maen aapay Ranjah hoei And in Galib’s own words: Aisa kahan say laoon keh tujh sa kahain jisay


(A story of 36 years) Name: Literary Name Fathers Name Address E-Post: Languages Maqsood Safdar Ali Shah Maqsood Hasni Ghulam Hazoor Shah maqsood_hasni@hotmail.com maqsood_hasni@yahoo.com

1- Speaking reading and writing skill: Punjab and Urdu 2- 2nd Language English 1- Teaching Urdu and Punjabi 2- (Urdu Punjabi through roman Urdu and 3- Research (Literary) 4- Preparing lesson plan b1- Poetic Language



Punjabi script)

2- Sounds 3- Literature Experience i. Years 1- Teaching Urdu (Language and Literature) 25+

ii. Punjabi (Language and Literature) 13+ Years 2 Research 36+ Years 3 Others 4 Vice Principal 5 Associate Professor 6 Dean of Arts 7 Head Examiner Board of intermediate and secondary Education, Lahore 8 Tutor Allama Iqbal Open University 9 Chair the Foreign Department of Literature & Linguistics, (ol) Brunswick University USA 6 Member College Council 7 Chief Editor Aladab 8 Member college library committee 9 Member teacher and parents committee 10 Language Expert in Punjabi University of the Punjab, Lahore 11 Member of board studies in Urdu, University of the Punjab, Lahore 12 Etc Publications A1- Poetry 1- Oot say Sapnay aglay pehar kay Suraj ko rook lo 2- Short Stories Zard kajil Woh akaili thi Jis hath main lathi 3- Tanz-o-maza Baigmi tajarbah 3 Books

3 Books

1 Book


Translation Turk shaeri Rabayaat-e-khayam Literary Research Urdu main nae nazam German shaeri kay fikri zaviay Ghalib aur os ka ehad Takhliqi-o-tanqidi zaviay Munir ki afsana nigari- ek jaezah Shairyaat-e-khayaam Tehreqaat-e-yrdu adab Shairyaat-e-Ghalib (lisani motalah) Shairyaat-e-sharaq-o-gharab Urdu shair fiqri-o-lisani zaviay Asool aur jaezay

2 Books 11 Books

A short list of published papers: 1- Imagism aur Urdu Shaeri Monthly Mah-e-Neo Lahore Oct. 1990 2- Wordsworth aur Urdu ki nae Shaeri Monthly Mah-e-Noe Lahore Jan. 1993 3- Doctor Munir ka eak motaharak kirdar Monthly Mah-e-Noe Lahore Dec. 1993 4- Dafatar aur samaji rovaeay Monthly Akhbar-e-Urdu Islamabad Agust. 1991 5 Tahqeqi Moqala main hawasi ki ehmeat Monthly Akhbar-e-Urdu Islamabad Dec. 1991 6- Angrayzi Qomi zoban ki rah ka pathar Monthly Akhbar-e-Urdu Islamabad Nov. 1992 7- Achay tehqeqi moqala kay khasaes Monthly Akhbar-e-Urdu Islamabad Oct. 1992 8- Sindhi Nasri shaeri ka motaliaa Monthly Noerang-eKheyal Rawalpindi V.69, Shamara No.790/1993 9-Shoukat Allahabadi ki Nateaa shaeri Monthly Alensan Karachi Dec. 1995 10- “Ya Abdul Baha”---- Tashrehi motaliaa Monthly Nafaat Lahore June-July 1996 11- “Boof-e-Koor”-----eak Tajzeaa Monthly Tafakhar Lahore March 1991 12- “Kasrat-e-Nazara” (Dr. Sabar Aafaqi ka safar-Nama) Hazara Times Abattabad Oct. 1997 13- Depti Nazir Ahamad kay Raenda-e-Dargha kirdar

Monthly Aalamat Lahore June 1993 14- Zobanoon ki mushtarek morakab aavazain Monthly Qomi Zoban Karachi Shamara No.78 May 20006 15- Alfaz ki tarkeeb aur oon ki tafheem ka masla Monthly Sukhawar Karachi July 2000 16- Mehar kachilvi kay afsanay-----Tanqedi motaleaa Quarterly Loh-e-Adab Hyderabad April to Sept. 2004 17-Amman aur Shaeri Quarterly Serat-e-Adab Rawalpindi April to June 1993 18- Urdu ki mukhtasar kahani Ahal-e-Qalam Multan, Maktaba Ahal-e-Qalam Multan 1996 19- “Asloob”----Tanqedi Quarterly Sahifa LahoreJuly,Sept. 1992 20- Debestan-e-Lakhnao ka Seyasi-o-Saqafti pas-e-Manzar Quarterly Sahifa Lahore July, Sept. 1994 21- Dabestan-e-Deli ki taskeel kay moharkaat Quarterly Sahifa Lahore April, June 1995 22- Doctor Manir kay afsanay aur maghrabi taraz-e-hayaat Monthly Adab-e-Latif Lahore Jan. 1994 23- Doctor Mohammad Amin ki Hyku nagari Monthly Adab-e-Latif Lahore Oct. 1996 24- Paband aur aazad nazam kay fiqri aur fanni zaveay Monthly Sareer Karachi March 1991 25- Ghazal main haet kay tajarboon ki zaroorat Monthly Sareer Karachi Jan. 1992 26- Nazir Ahamd kay kirdaroon ka tarekhi shaoor Monthly Sareer Karachi May 1992 27- Maghrab main shear kay nazreyati zaveay Monthly Sareer Karachi Saalnama Sareer 1993 28- Zarad Sitara Eak motaleaa Monthly Sareer Karachi Saal’nama 1993 29- Shaeri ka nazreaa-e-Mohabat Monthly Tajdeed-e-Neo Lahore April 1994 30- Urdu shaeri ki rovaet aur nae nazam Monthly Tajdeed-eNoe Lahore April 1996 31- Pitras kay qehqahoon ki sargozasht Monthly Tajdeed-e-Noe Lahore April 1993 32- Nazreaa-e-Pakistan aur Islami adab ki tashkeel Weakly Farogh Hyderabad (Four aqsaat) 10 Sept. to 18 Oct. 1993 33- Adbi Tehqeeq main hawala sazi ki qabahat Weakly Mazdoor Lahore 10 Agst.1991 34- Shaer aur samaji reshtay Weakly Mazdoor Lahore 24 Nov. 1990

35- Kareshan Chandar ki kirdar nigari Monthly Tehrerain Lahore June, July 1992 36- Hafeez Sadeqi kay das nateaa ashaar Monthly Tehrerain LahoreJuly 1994 37- Robaeyaat-e-Khayaam Monthly Tehrerain Lahore Dec. 1995 38- “Dastan-e-Wafa”----Maloomaat ka khazena Monthl Urdu Adab Islamabad Nov. Dec. 1997 39- Meray bazuragh meray hum assar—Eak jaeza Monthly Urdu Adab Islamabad April June 1996 40- Shahi ki shaeri, tehqeqi-o-tanqedi motaleaa “Aladab” Islamia College Kasur Magazine 1997-1998 41- Doctor Gohar Noshahi kay tehqeqi-o-tanqedi nazreay “Alada” Islamia College Kasur Magazine 1997-1998 42- Urdu aur os kay ezhari daeray “Aladab” Islamia College Kasur 2006-2007 43 Raess Amrohi ki qata nigari Monthly Nawa-e-Phatan LahoreJune 2002 44- Qebla Syed Sahib kay Urdu navaz jumlay Monthly Nawa-e-Phatan Lahore July 2004 45- Urdu main zati mostamal aawazain Monthly Nawa-e-Phatan Lahore Agst. 2006 46- Doctor Wafa Rashdi, Shakhaseet aur adbi khedmaat Monthly Nawa-e-Phatan Lahore April 1999 47- Matoon ki darjah bandi aur oon kay miyaraat Monthly Rashhaat Lahore Jan. 2002 48- Tehqeeq main bunyadi aur sanvi makhzaat ki haseat Monthly Rashhaat Lahore Nov. 2000 49- Abid Ansari---Ehsas ka shaer Monthly Rashaat Lahore July 2004 50- Zobanoon main avazain giranay aur bharhanay ka nazaam Monthly Rashhaat Lahore July 2006 51- Professor Mael ki ghazal ki fikar aur zoban Monthly Rashhaat Lahore Agst. 2006 52- Urdu ghazal ka eak khush fikar shaer Monthly Rashhaat Lahore July 2005 53-Masnavi Bo-Ali Qalandar: Ehad-e-Salateen ki zinda tasveer 54-Paygham-e-Ashna Islamabad shamara No.2 June 2000 55-Kuch desi zobanoon main aawazoon ka tabadal Paygham-e-Ashna Islamabad shamara No.26 July to Sept. 2006 56- Urdu aur Angrizi ka mahavarati eshtaraak Quarterly Ensha Hyderabad July to Sept. 2006 57- Doctor Moein---Eak hama jihat shakhaseat

“Nazar-e-Moein” Edit by Mohammad Saeed 2003 58- Sakhyaat, pas-e-sakhatyaat aur rad-e-sakhatyaat eak asasi motaleaa Quarterly Noewadar Lahore, shamara No.11 Sept. to March 2005 59-Ghalib jaded sherri adab ki khesht-e-Avalein Daily Amroz, Lahore Adbi Edition 28 June 1990 69- Dewan-e-Ghalib kay matin ka masla Daily Mashraq Lahore 22April 1993 61- Shir-e-Ghalib main bhari aawazoon ka estal Quarterly Sahifa Lahore Shama No.158 Jan., March 1999 62- Ghalib eak azeem Maher-e-Mahakaat Quarterly Sahifa Lahore Shama No178 Jan., March 2004 63- Shir-e-Ghalib main alfaz-e-Tameez kay sefati mafaheem Quarterly Loh-e-Adab Hyderabad Jan to March 1999 64- Shir-e-Ghalib aur baez lafzoon ka chalan Quarterly Loh-e-Adab Hyderabad April to June 2000 65- Ghalib aur Urdu mahavraat kay Urdu tarajam Quarterly Pehchan Hyderabad Jan. to June 2003 66- Ghalib aur desi zobanoon kay masadar aur masdari lahqay Quarterly Pehchan Hyderabad March 2004 67- Ghalib ki mahavrati bidatain Quarterly Noewadar Lahore Oct, Jan. 2003 68- Ghalib ka seysi shaoor Monthly Sareer Karachi April 1992 69- Dewan-e-Ghalib main badesi nama lafzoon ka estamal Monthly Adab-e-Latif Lahore Oct. 1999 70- Ghalib kay haan mohavray ki tabdeliaan Monthly Sukhanwar Karachi Dec.2002 71- Ghalib ki Farsi main Urdu shaeri Monthly Sukhanwar Karachi Agst.2002 72- Ustad Ghalib kay chand sabqay aur lahqay Monthly Sukhanwar Karachi Sept.2004 73- Ghalib kay “al” say tarqeeb panay walay alfaz ka tafhemi motaleaa “Tehleel” 2003-2004 Magazine Govt. ID junjuaa College Bara’ay khatein Lala Mosa 74- Shear-e-Ghalib main Farsi marakab sefaat say esma aur faili halatain bananay ka rujhan, Monthly Rashhaat Lahore June 2001 75- Ashar-e-Ghalib main aavazoon kay estamal ka nazaam Monthly Rashhaat Lahore Agust. 2001 76- Shear-e-Ghalib kay aawamal kay mafaheem Monthly Rashhaat Lahore Sept. 2001 77-Ghalib kay sheri asloob per moqami zobanoon kay asraat

Monthly Rashhaat Lahore Eeb.2002 78- Neshanyaat-e-Ghalib ka sakhtyati jaeza Monthly Rashhaat Lahore March 2004 79- Mahavra-e-Ghalib assar-e-mojood ki dharkanoon main Monthly Rashhaat Lahore Agst. 2004 80- Sher-e-Ghalib main takrar-e-lafzi Nawa-e-Pathan Lahore Dec. 1998 Zinda-e-javed Ghalib Nawa-e-Pathan Lahore April 2001 81- Neshanyaat-e-Ghalib ka sakhtyati motalaa Nawa-e-Pathan Lahore April 2003 82- Lafazyaat-e-Ghalib desi aur badesi Zobanoon main Nawa-e-Pathan Lahore Feb.2004 83- Ghalib bagh main Nawa-e-Pathan Lahore May 2005 84- Dil hai eshqi Taj ka “Pair bharay phuloon ka taj” Taj Qaemkhani Adbi chopal Mirpur Khas (Sindh) June 2006 85- Koe zoban kisi eak halat par nahai rehti Quarterly Insha, Hydeaabad jan. to march 2007 86-Jadeed sindhi shaeri aur farsi ka reshta Quarterly Lauh-e-Adab Hyderabad April to Decmber 2007 87-Ghalib kay marakbaat aur oon ki adbi haisiat Quarterly “Pehchan” Mirpur khas, Sind, March to June 2008 88-Farsi kay asraaPar Zobanoon Ki Pakisan QuarterlyPaygham_e_Ashna, Islamabad Shamara No.34 Internet Publications: A. Books at net: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. The language problem Phonologies of various The impacts of Aarabic on the languages of the subcontinent Cencer is not a mysterious disease Danish’paray The linguistic system and sounds of Japanese Insan jabr aur asri taqazay Palkoon par shaam (Urdu poetry) Poon nay sapnay (Punjabi poetry) Accros that wall (English poetry) Structural Study of Ghalib’s Traces Lets learn Urdu

www.scribd.com B. Complied 1 1 One Thirteen the Great www.scribd.com Documents at: www.scribd.com 270

2 Hundereds documents at different forums. Search through net search engines aPublished Work on Maqsood Hasni: More than 70 Research Papers Three research Papers on Maqsood Hasni has been written By Dr. Sadiq Junjuah, which were published? in the shape of book in 1993 bProf. Younis Hasni’s Publications on Maqsood Hasni: 1- Shairyaat-e-Sharq-o-Gharab, Ta’arfi aur tanqidi motah Sehmahi loh-e-Adab, Hyderabad, Sind Oct. To March 2004 2- Shairyaat-e-Khayam, Eak ta’arfi motalah Paigha-e-Aashna, Islamabad Oct ta Dec. 2004 3- Urdu shair, Fikri-o-Lisani Rovaeay Sehmahi Pehchan Mirpur Khas Sind, March 2005 4- Munir-ud-Din ahmad Kay Afsanay, Tanqidi jaezah, Eak tehqi Adab-e-Latif, Lahore, Nov. 2005 5-Jerman Shairi kay Fikri zaviay, Eak motalah Sehmahi Safeer-e-Urdu Nutan, July Ta sep. 2004 6- Baigmi Tajarbah, eak tanqidi Motalah Sehmahi Insh, Hyderabad, Sind, Jan. ta Sep. 2005 7- Lisanyaat-e-Ghalib, Tanqidi motalah Mahnama Rash’haat, Lahore, Jan. ta Feb. 2004 8- Maqsood Hasni Mahaqqeen aur naqedeen ki nazar main Mahnama Rash’haat, Lahore, June 2004 9- Fikar-e-Iqbal kay chand zaviay Mahnama Rash’haat, Lahore, sept. ta Oct. 2004 10- Asool aur Jaezay, Tanqidi motalah Mahnama Sukanwar, Karachi, August 2004 11- Urdu main nae nazan, tarifi-o-tanqidi motalah


Mahnamah Qomi Zoban, Karachi, Dec. 2004 12- Tarveej-o-Nifaz-e-Urdu kay silsalay main Kasur ki khidmaat Mahnamah Qomi Zoban, Karachi, Oct. 2005 13- Ghalib Shanasi kay chand zaviay Mahnamah Qomi Zoban, Karachi, Feb. 2005 14- Sitaray bunti Aankhain, Eak lisani motalah Mahnamah Nawa-e-Pathan, Lahore Sept.2005 15- Maqsood Hasni ki talimi fikr kay chand zaviay Mahnamah Nawa-e-Pathan, Lahore, March 2006 16- Maqsood Hasni ba’toor hyku’nagar Mahnamah Nawa-e-Pathan, Lahore, March 2004 17- Maqsood Hasni ba’toor Ghalib Shanas Mahnamah Nawa-e-Pathan, Lahore, May, June 2004 18- Maqsood Hasni ki Moashi fikr kay chand na’ay zaviay, eak tehqi motalah Mahnamah Nawa-e-Pathan, Lahore March, april 19- Maqsood Hasni Kay Afsanoon ka fani-o-fikri motalah Mahnamah Nawa-e-Pathan, Lahore, Ja. Feb. 2005 Ca. b. c. d. e. f. g. h. i. j. k. l. m. n. o. p. q. r. s. t. u. v. w. Prof. Niamat Ali’s Publication on maqsood Hasni a- Introduction Maqsood Hasni www.thinkertalk.net b-Critical talk on English two poems www. Thinkertalk.net c-Critical talk on “But the new generation” d-Critical talk on “Choice still in hand” e-Critical talk on “I resubmit” f-Critical talk on “Cups and Lips” g-Critical talk on “If doubt appears” h-Critical talk on “Birthday” i-Critical talk on “Eyes are for looking” j-Critical talk on “No. not at all’ k--Critical talk on “While that for all’ l-Critical talk on “How and why” m-Critical talk on “The new era” o-Critical talk on “He will be there” p-Critical talk on “Heart is not under the ribs” q-Critical talk on “Should be necessary” r-Critical talk on “But two more” s-Critical talk on “Saw a land” t-Critical talk on “Suicide” u-Critical talk on “The white did his job” v-Critical talk on “how could they stay more” w-Critical talk on “No more”

(www.shairfamily.com) x. 4-Critical talk on “No hurry to die’ y. Critical talk on “Crown ever remains” z. Critical talk on “Don’t be worried” Critical talk on “Across that wall” aa. Critical talk on “Not for silver or gold” bb. Critical talk on “While you know” www.friendsmania.net D. Prof. Arshad Shahid’s Publications on Maqsood Hasni: Prof. Maqsood Hasni di shakhsiat www.shaeri.com PROF. Maqsood Hasni ki Punjabi aur Panjabi’nama shaeri (1) www.shaeri.com PROF. Maqsood Hasni ki Punjabi aur Panjabi’nama shaeri (2) www.shaeri.com Prof. Maqsood Hasni ki Punjabi shaeri kay imtiyazaat www.shaeri.com E- Prof. Ata-ur-Rehman (PhD) Maqsood Hasni ki haiku nigari (www.scribd.com) F.punjabi papers opjasuja.doc - Punjabi University

SIKH HISTORY RESEARCH DEPARTMENT KHALSA COLLEGE, AMRITSAR (India) Om Prakash Jasuja M.Sc., Ph.D., Post Graduate Diploma in Computer Applications Three research Papers on Maqsood Hasni has been written . ... jyyxw.com/shtml/12889.shtml opjasuja.doc - Punjabi University File Format: Microsoft Word Fax: 91-175-2286682, 2283073 opjasuja@gmail.com www.punjabiuniversity.ac.in/pages/teaching/biodata/.../opjasuja.do c G. - Who work or comments on my research work/publications: Dr. Aagha Sohail (Lahore), Aasha Parbhaat (Sitamahri), Aal-e-Emran (Gujar Khan), Dr. Abu Sulman Shahjahanpuri (Karachi), Dr. Abu Saeed Noor-ul_Din (Dhaka), Dr. Annam-ul-Haq Kosar (Qoeta), Dr. Akhtar Ali (Lahore), Dr. Asad Gilani (Lahore), Prof. Anwar Jamal (Multan), Arif Eftakhar (Islamabad), Dr. Anwar Sadeed (Lahore), Dr. Akhtar Shamar (Lahore), Adeeb Sohaiol (Karachi), Ashraf Pal (Gujranwala), Prof. Athar Nasak (Lahore), M.A Ali (Fasialabad), Azam Yaad (Daera Din Panah), Ahmad Nadeen Qasemi (Lahore), Ahmad Riaz Naseem (Hyderabad), Abu Moali Asri (Mainwali) Akram Kamal (Lahore), Syed Akhtar Hussain (Karachi), Prof. Ikram Hoshyarouri (Kasur), Anis Shah Gilani (Sadiqabad), Prof. Amjid Ali Shakar (Lahore), Altaf Ullah (Lahore), Eyaz Qesar (Lahore), Arshad Iqbal Arsh (Itli), Dr. Aslam Saqib (Malair kotla), Tanveer Abbas Naqvi(Lahore),Iqbal Sahar Ambalvi (Lahore), Abu Sa’aadat Jalili (Karachi), Abu moaali Asri(Mianwali)Prof. Akbar Hamidi, Prof. Alrton Hamidi (USA), Dr. Bidal Haiderri (Kabirwala), Prof. Taj Piyami (Barat), Dr. Tabassam Kashmiri (Japan), Taj Qa’emkhani (Mirpur khas), Sanaul-Haq Haqqi (Karachi), Dr. Jameel Jalbi (Karachi), Jamshad Masroor (Norway), Dr. Hasrat Kasgunjvi (Hyderabad), Hassan Askari Kazmi (Lahore), Hussain Sahar (Multan), Prof. Hafeez Sadiqi (Lahore), Khursheed Afsar Biswani (Bharat), Dr. Khaja Hameed Yazdani (Lahore), Dr. Zulfqar Ali Rana (Lahore), Prof. Rab Nawaz Mael (Qoeta),

Dr. Riaz Anjam (Kasur), Dr. Syed Moen-ur-Rehman (Lahore), Syed Ali Akbar Gilani (Islambad), Saleem Rased (Laore), Dr. Saleem Akhtar (Lahore), Carlan, Shahid Mahmood Kahloon (Lahore), Shahid Gori, Shakar Fazli, Shahid Hinae, Shaheen Fase Rabani (Karachi), Dr. Sadiq Junjuaa (Lahore), Tafail Aban-e-Gul (Lahore), Prof. Zahoor Ahmad(Lahore), Aaqeel Mehdi, Aasam Qazi, Aasam But, Abbas Nasar (jhang), Aataf Mirza (Qoeta), Dr. Ata-ur-Rehman (Kasur), Prof. Atteq Zaman (Hyderabad), Ali Depak Qazalbash (Qoeta), Dr. Abdul Qavi Zaia (Caneda), Col. Dr. Ghulam Fareed Bati (Bahawalnagar), Prof. Zulqar Danesh (Hyderabad), Prof. Ghulam Hussain Sajid (Lahore), Ghulam Mustafa Tabasam (Tundo Aadamjam), Abdul Qayoom (Karachi), Zegham Rizvi (Lahore), Dr. Ghulam Shabir Rana (Jhang), Ghazanfar Nadeem (Lahore), Dr. Safdar Hussain Baraq(Okara), Pro. Safdar Ali Dr. Farman Fataypuri (Karachi), Faheem Kazmi, Prof. Faiz Rasool Fezan (Gujranwala), Dr. Qasim Dehalvi (Dehli), Qesar Tamqeen (UK), Kokab Mazhar Khan (Sialkot), Prof. Kaleem Zia (Bombay), Dr. Gohar Noshahi (Islamabad), Prof. Masroor Ahmadzae (Hyderabad), Masood Ejaz Bokhari (Azad Kashmir), Dr. Mozafar Abbas (Lahore), Dr. Mobarik ali (Lahore), Dr. Mohammad Amin (Multan), Dr. Mohammad Abdulla Qazi (Bahawalnagar), Dr. Munir-ud-Ahamad (Germany), Mirza Shabir Baig Sajid (lahore), Munir Anja, Mohsan Sial, Musfiq Khaja (karachi), David M. Kolenich, Ph.D, Lisa Jones, Registrar, Dr Gordon Campbell, Alice Herndon, Naty,Mercado, Greta Persson, Julie S. Lewin, James Fitzberg,David Smith, Prof. Dr. Shaher Momani Martin Hall, Mahmood Ahmad Moodi, Mehar Kachelvi (Mirpur Khas), Dr. Noria balik (Turky), Nayar Zaidi, Dr. Najeeb Jamal (Bahawalpur), Dr Nisar Qureshi (Islamabad) Prof. Niamat Ali (Kasur) Nasar tarabi, Dr. Sabir aafaqi (Azad Kashmir)Nadeem Shoeeb (Multan), Dr. Wafa Rashadi (Karachi), Dr. Waqar Ahmad Rizvi (Karachi), Molana Wasi Mazhar Nadvi (Hyderabad), Waleat Hussain Hidarri (Lahore), Dr. Wazir Aagha (Sargodha), Yusaf Aalamgir (Lahore), Prof. Yunis Hassan (Kasur) and many more G. Nasrulla Sabar( Urdu toPunjabi), Mehar kachelvi ( Urdu to Sindhi), Ali Depak Qazalbash(Urdu to Pushto), Baldav Mirza (Urdu to English), Dr. Aslam Saqib(Urdu to Gurmukhi) and Prof. Amjad Ali Shakar (Urdu to Punjabi) have translated my Poetry. Recent research work has been completed in May 2005-2006 titled: A Linguistic Study Of Ghalib Urdu Poetic Language Six research scalars i.e. Dr. Najeeb Jamal (Prof. of Urdu) Dean Faculty of Arts, Islamia University, Bahawalpur, Dr. Ghulam Shabir Rana (Prof.

of Urdu) Dean Faculty of Arts, F.abad College University F.abad, Dr. Mohammad Amin (Prof) B.D.University Multan, Dr. Sabir Afaqi (Ex. Prof. Urdu) Azad Kashmir university (A.K.),Dr. Abdulla Qazi (Prof.) Principal Govt. College, Bahawalnagar, Younis Hasan Govt. College, Kasur comment that this work will remain alive in the history of Urdu Literature. 1According to Dr. Afaqi: This research work is equivalent to ten PhD Degrees Dr. Mohammad Abdullah Qazi considers this to be more then Post PhD research work Dictionary of Ghalib 3Literary research on Ghalib poetic words/language. (This research work is Consist of seven parts) 4A Study of Bulle Shah Punjabi Poetic Language 5Translation Quratulainn Tahira Persians gazales into English and Punjabi 7- “Qessa Safer-ul-Eshaq” kay Hawashi ek Motalah Award Forum Pakistan From: pakistani To: Dr Maqsood Hasni Posted: Sun Nov 23, 2008 11:51 pm Subject: You won Forum Pakistan Award Dear Many Dr. maqsood congratulation! hasni,

You were nominated for November 2008 Award Show at Forum Pakistan and are the winner for the Award Mr. Urdu/Forum Doctor. Here is the post regarding the November 2008 Award show at Forum Pakistan. http://www.forumpakistan.com/forum-pakistan-awards-november2008-t18435.html It will take time to load, as its about 15MB in size.

Thanks. ______

Regards, Forum Articles: Total Education:

Pakistan users: 473872 119106

Post PhD (Linguistics) Brunswick University “Structural Study of Ghalib’s Traces” www.scribd.com PhD (Linguistics) Ansted University “The linguistics system and sounds of Japanese” www.scribd.com Doctor of Arts (Linguistics) Life Learning/life Experience Ashwood University “Phonology of various languages” www.scribd.com M.Phil (Urdu) Allamah Iqbal Open University “Baba Majboor Life and his Poetry” M.A. Urdu Punjab University M.A. Political Science Punjab University M.A. History Punjab University M.A. Economics Punjab University Bible course The vice of Prophecy School Bible course

The Church of Priest

Angraizi donyaan ki behtarein zoban nahain hai

Hum jis ehhad say gozar rahay hain wo angraiz aur os ki zoban angraizi ka hai. Angraiz kay chailay chamtoon aur gamashtoon nay yah ta'asar aam kar diya hai kah angraizi zoban kay bagher taraqi karna mumkin hi nahain. Natija'kar pehli jamat say angraizi ki taleem ka silsala shuro ho giya hai. Taqribun 1835 say bar-e-sagher angraizi gozida hai aur yahaan kay basi jo baray zabardat yohdha jafa'kash mehnati aur honar'mand hain, intahae koshesh kay bavajood es qilay ko fata nahain kar pa'ay. Ab eak hi surat nazar aati hai kah joon'hi bacha paida ho ossay amrika kay kisi nursing house main bhajwa diya ja'ay takah woh wahaan na'seraf angraizi sikh sakay balkah os kalcar ko bhi apna sakay. Halaat to yah batatay hain kah aatay barsoon main: 1- Bhook kay sabab bachoon ko paida hotay mar diya ja'ay ga. 2- Log bhook piyas andhairay dehshat jabr waghera kay khoof say khud'kushi karnay par majboor ho jaein gay. 3- kamzoor taboon kay bachay taleem ka khaab daikhna bhi gonah samjain gay aur aaqaoon ki zaminoon aur kar'khanoon par kaam kain gay. Ghaliban yahhi aaqaoon ki tamana aur marzi hai kah kama'ay gi dunyaan khaein gay hum. 4- Chori dakay mar dhaar aur haira phairi aisay paishoon say wabasta ho jaein gay. Amli sata par daikh lain das saal parhnay aur saray mazamein main kamyabi hasal karnay kay bavajood angraizi main fail ho janay kay sabab talib-e-ilm taleem'yafta logoon ki saf main dakhal nahain ho pata. Chori ko qanoon jurm qarar daita hai likin talib-e-ilm kiya os kay walaidain aqarib aur sar'parast hazraat bhi choor darwazay par dastak daitay hain. Naqal roknay ki surat main bacha un'parh rehta hai aur os kay das saal aur dusray saray mazamein main kamyabi gharat ho kar reh jati hai. Naqal roknay ki taraf tovajo di jati hai aur naqal bhi angraizi kay parchay walay din hoti hai jab'kah baqi din samooth chaltay hain. Hazaar (1000) bookay pani kay nikal lainay say pani pak aur saaf nahain ho sakta jab'tak kotta khu say na nikala ja'ay ga. Sochnay ki baat to yah hai kah jo angraizi parhatay hain oon ko angraizi aati hai?! Sara kaam to gaedoon kay saharay chal raha hai. Sada badshi Allah Sahib ki hai bar-e-sagher main bhant bhant kay log aatay rahay tab bhi yahi kaha jata tha kah hakam ki zoban kay bagher

taraqi nahain ho sakay gi. Wo chalay gay oon ka door khatam ho giya. tarjihaat main her bar tabdli hoti rahi. Sabqa jabr kay sabab yahaan kay logoon par taraqi kay darwazay band rahay. Taraqi gher mulki kakam kay gamashtoon had'haramoon, auroon ki kamae par mooj karnay waloon aur moqa parastoon nay ki hai. Woh auroon ki nisbat aasmani makhlooq rahay. Oon kay gharoon aur daftroon main kabhi andhaira nahain howa. Ohain aish kay sab moqay mayasar aa'ay. Mehnat'karoon aur kamoon ka hissa main mayosi bai'basi' bai'kasi, bai'chargi aur tangi sakhti aae. Waqt badal raha hai. aatay kal ko angraizi kay sath bhi wohi ho ga jo pehli hakam zobanoon kay sath howa. Jis tara aaj yaah koe arbi ya farsi nahain bolta ya likhta bilkul issi tara angraizi bhi ga'ay waqtoon ka afsana ho gi. Khuda kay liay talba ko apni zoban main sochnay parhnay aur likhnay ka moqa dijiay. Yah qoom bari zahein aur mehnati hai, dinoon main taraqi karay gi. Kisi gher zoban main wo bhi apnay molak main rehtay howay socha nahain ja sakta. mein kisi zoban say boghaz nahain rakhta. Zoban koe bhi ho wo to mehz izhaar ka zariya hai es kay siwa kuch bhi nahain. Zoban to insani khayalaat ehsasaat aur mashahidaat kay izhaar kay liay shakas ki ongli pakarti hai. Yahaan olta moamla chalta aa raha hai, shakas ko zoban ki ongli pakarna parti hai. Ab mein angraizi ki batoor namona eak doo funni khamioon ki taraf aata hoon aur mein es hawala say her kisi say goftagu karnay ki pozishan main hoon: 1- Angraizi ki ibtadae aawazain izhaar kay hawala say na'kafi hain. 2- Nahaet ahum aawazain chay aur sheen es main mojood nahain hain. 3- Marakab aawazoon ka nazaam kamzoor, dohra, naqas aur pachida hai. Ab zimun numbar 3 kay hawala say chand misalain bhi malahza farma lain: sheen kay liay das ya das say ziyada marakab aawazain estamal main aati hain jab'kah yah marakab aawazain dosri jaga koe aur aawaz daiti hain. sheen kay hawala say misalain malahza hoon: 123ch ce ci cliche nietzoche, Fitche, charade, chauvanism, chicago croce facial precious, special, social, ancient, apperciate, chicago shift, sheet, shirt, shawal, shrink, ship, shop, shade,

4- sh shelve


si ti

asia, malaysia, tesion, demension, inpulsion action, mention, residentional, confidentional essential potential ititial, admition mission, permission, discussion, procession, session issue, assure, pressure sugar, sure, insurance schedule, schizophrenia


ssi ssu su sch

Chay kay liay tu ya ch marakab aawazain estamal main aati hain: tu (chay/chu) picture (pikcher), nature (nacher), mixture (mixcher), actual (akchal), punctual (punkchual), habitual (habichual), torture (torcher) attitude (attichud), culture (kachar), vertual (virchual) fortunate (forchunate), future (fuchar) likin her jaga tu ki yah surat barqarar nahain. maslan: tuseday (teozday) ch ko bhi chay ki aawaz kay liay estamal kartay hain. maslan: chest, cheat, chit, cheep waghera ch marakab khay ki aawaz bhi daita hai: boch, munich waghera sheen ki aawaz bhi daita hai: cliche nietzoche, Fitche, charade, chauvanism waghera kaaf ki aawaz bhi daita hai: school, chemical, chemist, chasm, chem waghera Kaaf kay liay teen ya teen say ziyada marakabaat ka estamal hota hai. maslan k c work, kit, skin, neck, skull, pink, kid crown, cold, calf, cough, cramp, cave, cook, cock

city, civil waghera main seen (s) ki aawaz daita hai. K aur s ki mojodgi main c kay honay ka koe jawaz nahain banta. social, facial precious, special, social, ancient waghera main i kay milan say sheen ki aawaz paida karta hai ch school, chemical, chemist, chasm, chem sheen cliche nietzoche, Fitche, charade, chauvanism

chay sor)istry khay

child, chest, cheat, chary (che re), chaser (cha munck, boch

Bawar rahay sheen, chay aur khay aawazain angraizi main mojood nahain hai. K ki mojodgi main ch kay honay ka koe jawaz nahain banta. Gharaz aisi bisioon aawazoon kay hawala say khamiaan mojood hain jin kay sabab yah kehna kisi tara thek nahain kah angraizi bari ala zoban hai aur es kay bagher taraqi karna mumkin hi nahain. (www.ebazm.com)

Urdu ke rasam-ul-khat ki tabdili ka masla
3Kal telephone par mairi aur Dr Riaz Majid ki Urdu rasam-ul-Khat ki tabdili kay hawalah say baat ho rahi thi. Oon ka kehna tha kay Urdu kay mojoda khat ko Roman khat main badalnay ki sazashain chal rahi hain. Yah koe aaj ki baat hai, yah to bohat pehlay say ho raha hai. Mein soch main par giya kya aisa ho sakay ga aur yah behtar aqdam hoga?! Es waqt Hindustani, (Urdu+Hindi) jo dunyan ki dusri bari aabadi kay rabtay ki zoban hai kay teen 1- Arabic bara’ay Urdu 2- Dav Nagri baray hindi jab’kah Roman (her donoon, Urdu aur hindi aur dusray bolnay aur samjhnay waloon kay mofeed hai) rasam-ul-khat raej hain aur yah aaj say nahain barsoon say, mustamal chalay aatay hain. Es mozo par guftagu say pehlay eak baat wazay kar doon koe zoban os waqt tak mar nahain sakti jan’tak: 1- es kay doo bolnay walay mojood rehtay hain 2- eak likhnay aur eak parnay wala mojood rehta hai 3- aalat-e-notaq aur moawan aalat-e-notaq tabadeel nahain ho jatay En teen baton kay hawala say mein yah kehnay ki positon main hoon kah Hindustani (Urdu+Hindi) ko kisi qisam ka koe khatra la’haq nahain. Urdu kay khat badalnay say kuch nahain ho ga. Roman khat main likhi janay wali zoban seraf kitabi zoban ho gi. Kabi bhi bool chal ki zoban na ban sakay gi. Turki ka mojoda rasam-ul-khat bool chal ki zoban say laga nahain rahta. Turki ka pehaly rasam-ul-khat say mota’alq sarmaya zaya ho giya hai likin Urdu kay sath yah nahain ho sakay ga. Urdu walay oon say mukhtalif zehan kay log hain yah pehlay ko Roman main tabdeel kar lain gay. Pehli baat yah kah Roman khat ko bara’ay bool chal qabool hi nahain kiya ja’ay ga ya kya ja sakta ya es hawala say bai’haad mushkal ka eak arsa tak samna karma paray ga. Urdu 37 bunyadi awazoon par ostawar hai jab’kah aa aur noon ghona ko shamar main nahain rakha jata likin yah aawazain kasrat say estamal main aati hain. En aawazoon kay elava 12 maha paran (bhay, phay thay waghera) tarriban itni hi alamiti awazain (zabar, zair, shad waghera) aur 163 say ziyada morakab awazain estamal main aati hain. Yah surat kisi eak alaqay tak mehdood nahain. Eak aam aadmi Roman khat kay zair-e-asar en aawazoon say kayoon’kar dast’kash ho

sakay ga. Angraizi ko 1754 say omomi aur 1835 say khasusi toor par jabri zoban ka darja hasal hai. Kya yah awami maqboliat hasal kar saki hai. Jawab yaqenan naïf main ho ga. Imtihanoon main na’kam honay waloon ki sab say ziyada tadad essi main hamaisha say chali aati hai. .Fazal Din dokandar ya manay pakoroon walay ko es say kya laina daina. Zindgi kay kisi eak shobay main bhi es ko koe moqam nahain mil saka. Log apni zoban aur lehjay main baat karkay ziyada farhat mehsus kartay hain. Roman rasam-ul-khat kay raej ho janay say logoon kay aalat-e-notaq aur moawan aalat-e-notaq badal nahain jaein gay. Lihaza es ziman main koe fikar ki baat nahain essay sansikrat ki tara kitabi zoban say ziyada darja hasal na ho pa’ay ga. Ta’hum Dav Nagri khat aur Hindustani (Urdu+Hindi) bolnay aur samjhnay waloon kay mabain tehri rabatoon kay hawala say es rasamul-khat ki hosla afzae bura amal nahain. Es pehlo kay elawa bolnay kay ziman main koe khatar’kha natija baramad na ho sakay ga aur yah main baray wasooq say keh raha hoon aur es par her hawala say guftagu ki position main hoon. Roman rasam-ul-khat ka her hami jab chahay mairay sath es ziman main kisi bhi waqt guftagu kar lay.

Urdu ke rasam-ul-khat ki tabdili ka masla
./viewtopic.php?p=20854 by Mohammad Ilyas Tue May 04, 2010 1:09 pm Merey khyal mein Urdu ko 3 qism ki khat mein hona chahiye. Apnon keliye Devnagri aur Urdu aur bahir ki dunya ko sikhaane keliye Rumi rasmul khat mein. Ye Urdu Hindi eik hi zubaan hey.

Urdu ke rasam-ul-khat ki tabdili ka masla
./viewtopic.php?p=20855 by Dr Maqsood Hasni Tue May 04, 2010 6:43 pm tovajo k liay shukar'gozar hoon. mein aap se motfiq hoon yah apni haqiqat main eak hi zoban hai. mairi morad fix ya teh kar daine say hai warna mojoda halaat main roman khat hi rabtay ka zariya hai.

Urdu ke rasam-ul-khat ki tabdili ka masla
./viewtopic.php?p=20858 by Mohammad Ilyas Tue May 04, 2010 9:40 pm Ye hamari ghulami aur kamzori ki nishani hai ke ham aaj Rumi rasmul khat mein eik doosre se rabta kar rehe hein. Sab se aasan aur achi Urdu rasmul khat hai aur us ke sath sath Hindi rasmul khat ko bhi zinda rakhna hei aur maghribi dunya ke lie Rumi istimal ho sakta hai. Ye baat apki durust hai keh abhi isi mein rabta chale jab tak ham hosh mein aayein.

Urdu ke rasam-ul-khat ki tabdili ka masla
./viewtopic.php?p=20855 by Dr Maqsood Hasni Thu May 06, 2010 6:19 am Aap ki tovajo yaqinan maslay ki ehmiat aur filwaqay zarorat ki taraf hai. Moamlay ki taraf tovajo hona aur os ki ehmiat ko samjna bhi khush'aaend baat hai. Allah karay aur log bhi es maslay ki ghameerta ko samjhnay lagain. Aap ki ijazat say mein yahaan doo tein batain arz karnay ki jisarat kar raha hoon: 1- Donyaan ki kisi zoban ka koe mazhab, dein , rang, nasal, alaqa, garo, jamaat waghera nahain hota. zoban ossi ki hoti hai jo os ko estamal (1) main lata hai. 2- Khat ki taqseem angraiz ki zarorat aur os door ka siyasi masla tha (2) aur woh es sazesh main bari khobi aur maharat say kamyaab bhi raha. 3- aaj kay siyasi aur mazhabi (3) log es sazesh ko khatam karnay kay haq main nahain hain kayoon'kah oon ka eqtadaar jah-o-jala aur pait es maslay ki mojodgi say jura howa hai. 4- Es zoban kay jannay walay subcontinent tak hi madood nahain hain. Eak achi khasi tadad gher subcontinentian ki mojood hai jo es zoban ko jantay hain.(4)

En charoon amoor kay hawala say yah khaab daikhna kah es ka koe khat khatam kar diya ja'ay aur eak hi khat rehnay diya ja'ay, momkin hi nahain. Haan albatta dev'nagri walay arbi (urdu) aur arbi (urdu) walay dev'nagri khat ko zati toor par (5) sikh kar eak dusray kay qareeb aa saktay hain. Roman khat ka es hawala say baqi rehna na'gozeer lagta hai gher subcontinentian bhi en donoon tabqoon (6) kay rabtay main reh sakain. Ghalibun yah donyaan ki wahad zoban hai jo eak waqt main tein khat rakhti hai. Mofaad'parast anasar enhain alag alag naam day kar apna olu sidha kartay rahain es say koe faraq nahain paray ga. Shart yah hai kah es zoban (Hindustani/subcontinentien) say wabasta log es zoban ko eak zoban hi samjhain. Es lisani sanjh kay hawala say woh eak dosray kay moamlaat ko samjh kar eak dusray kay qareeb aa saktay hain. En ki fikr aur dukh sukh, eak ho sakta hai. kam az az kam tabadl-e-khayaal to kar hi saktay hain. Tein rasoom-ul-khatoot kay hawala say insani tafreeq, intashaar, fashaar, eftaraq aur larae kay darwazay kholna kisi tara danish'mandi nahain aur nahi en ki samaji fikri, moashi aur lisni sehhat kay liay kisi bhi hawala say faeda'mand hai. ---------------------1- bolta, samjhta, likhta ya parhta hai 2- divide and rule 3- oon ka ta'alaq Bharat say ho ya pakistan 4- samjhtay hain ya bool saktay hain 5- hakomati toor par es hawala say mojoda halaat main kabi kuch ho sakay ga, bhool hi jaein 6- dev'nagri aur urdu estamal main lanay walay


Izhaar par pabandi khatar’nak hoti hai

Misal mashoor chali aati hai: “dukh keh dainay say mun ka bojh halka ho jata hai basurat-e-digar dukh nasoor bun jata hai.” Essi liay mein kehta chala aa raha hoon kah izhar par pabandi nahain lagni chahiay. Amir-e-waqt ki janab say panadi lagti hai to essay jabr ka naam diya jata hai likin jo pabandi hum khud lagatay hain es par koe tanqeed nahain karta,------kayoon?! Baat karna aur zoban sikhna ya parhna doo alag batain hain. Baat ka dosray tak ponchna itahae ahaum aur zarori amar hai likin hum kuch aisa kartay hain kah baat shakas kay batan say bahar aanay ki himat hi nahain karti. Kehnay wala janta hai kah os ka mazaq oraya ja’ay ga ya logoon main mazaq ban jaoon ga. Lihaza chup rehna hi behtar hai. Es hamaqat kay baes hum na’seraf os shakas ka bora kartay hain bal’kah khud bhi aaghi say mehroom rehtay hain. Allah janay yah zalmana andaz kab khatam ho ga. Es ziman main doo char misalain malahza hoon: Eak pakhtoon mard kehta hai: “ mein tumhara sara saman lay aae hai.” Eak anraiz judge kehta hai: “‫”ٹم گناگارنہیںہےہم ٹمہارےکوبڑی کرتاہوں۔‬ Ya yah jumla daikhain: ‫ٹمہاراگھرکیڈھرکوہے۔‬ En doo jomloon ko bhi daikh lain: He go to lahore/ lahore he go. Izhar main kiya kharabi aur kaji hai en jomloon main? kiya baat samjh main nahain aae agar aa gae hai to es say bhar kar aur kiya achi cheez ho sakti hai. Jab yah s ya es ka chakar shoro hota hai to kehnay wala cup main afiat samjhta hai. Hazaroon log roti kamanay kay liay apna molak choor kar dusri walaetoon main jatay hain oon main say bohat saray ziyada parhay likhay nahain hotay likin wahaan masalsal aqamat paziri kay sabab woh wahaan ki zoban bolnay aur samjhnay lagtay hain. Waqt gozarnay kay baad woh ahal-e-zoban ki se (bolnay aur samjhnay kay

hawala say) maharat hasil kar laitay hain. Mein kehta hoon woh apnay tajarbaat ko jab bhi waqt milay aur mood banay doo hawaloon say qalam’band kar dain : Os baat ko ossi molak ki zoban main apnay dais ki lipi/rasam-ul-khat main likh dain. Maslan ‫ ہی گو ٹو برلن‬He go (es) to barlan. Os baat ko ossi molak ki zoban main roman lipi main hawala-e-qalam kar dain. Maslan “Hi iz sik far 2 dayz.” /He is sick for two days. Hiz waef do (das) nat laek vaigitabal/His wife do (does) not like vagitable. Ab agar ossay kaha ja’ay bae likhnay kay liay schooling karo ya kisi say likhnay ka dhang sikho. Kiya woh schooling karay ga, bilkul nahain. Essi tara woh kisi say likhna sikhnay main kis liay paray ga aur sikhnay wala kayoon maghaz’mari karay ga. Woh es jhanjat main kayoon parnay laga. Waqt aur paisay kayoon barbad karay. Hosla’shikni say woh es hawala say kuch nahain kar pa’ay ga. Kamana aur khana hi os ka masghala aur mishan rahay ga aur os ka sara tajarba os ki moot kay sath hi lahad main otar ja’ay ga. Kiya yah aatay waqtoon ka noqsan nahain. Aata waqt aaj kay gozartay din raat par ostawar hota hai. Dosri qomain jahaan say motalaq woh log hotay hain onhain pehchan lain gi? Ya wo qoom es mahjar kay hawala say apni kar’gozari waghara say aaga ho sakay gi? Angraizi walay Sir Filap Sidni aur Urdu walay Molaan Wajhi ki Sabras ko parth laitay hain, kayoon? Donoon ki zoban jald samjh main nahain aati likin enhain parha to jata hai. Jo parhna chahtay hain aur en tajarbaat say faeda othana chahtay hain es qesam ki tehroon ko bhi parh lain gay aur onhain behtar shakal bhi day dain gay. Bahar’toor yah baat bawar rehni chahiay: 1- Kisi zoban par yah dawa bandhna kah wo zoban falaan qoon ki hai, darust baat nahain. Zoban ossi ki hoti hai jo ossay bolta (samjhta/likhta/parhta/sochta) hai. 2- Asbiat ka ta’alaq nazriyaat aur aqaed say hai zoban say nahain. 3- Lafz zoban bolnay walay ka lehja andaz toor aur mohavra ekhtayar karti hai. 4- Zoban khud mukhtar nahain yah apnay motalaq shakas kay zair-efarman rehti hai. 5- Es ka rang nasal alaqa qabila libas waghera koe nahain hota. 6- Kisi par apna nazriza os ki zoban main paish karna aur baat os ki

samjh main aa ja’ay bora nahain es kay bagher mael ya qael karna momkinaat main hi nahain. Hasil-e-kalaam: Asal baat jo mein nay kehna chahi hai wo yah hai: Bohat saray log baroon-e-molak aqamat rakhtay hain aur woh wahaan ki zoban khoob khoob bool aur samjh laitay hain likin os walaet ki lipi say waqef na honay kay sabab os zoban main likh nahain patay es tara oon ka tajaba gharat ho jata hai. Os tajarbay/nazriay/khayaal/jazbay waghera ko ossi zoban main rekard main lanay kay liay: a. Roman khat ka estamal jo mostamal bhi hai kiya ja sakta hai. b. Es kay liay woh apni madri zoban ki lipi ko estamal main la sakta hai. Agar German farnsisi japani chini ya kisi bhi zoban ko apnay madri rasm-ul-khat main raqam kar laita hai to es main kiya borae hai. Roman khat main likhna aaj aam se baat hai lihaza roman main likh laita hai to bhi baat rekard main aa ja’ay gi. Hindustani (Udru+Hindi) dunyaan ki dusri bari boli samjhi parhi ya likhi janay wali aur aawazoon kay hawala say dunyaan ki tamaam zobanoon say bari hai likin yah bhi her cheez ko os ki asal kay motabaq likhnay say qasasir hai. Aawazoon ki kaji aur kharabi kay liay insan bahmi tawan ka saboot day to yah masla , masla nahain rahay ga. Tamam insan eak hain mofaad parast anasar nay insan koko mukhtalif hawaloon say taqseem kar diya hai. Eak musalman hai lihaza ossay Arbi main baat karni chahiay. Arbi Farsi Turki, Urdu waghera zobanain Muusalman nahain hain en main musalmanoon kay hawala say aqaed aur nazriyaat waghera musalman hain. Bhagwat Gita, Baebal, Guru Garanth Sahib waghera say motalaq baat ho gi to wo baat hindu esae sikh ho gi na’kah Arbi Farsi Turki, Urdu Angraizi waghera ka dharam/mazhab hindu esae sikh parsi waghera ho ja’ay ga. Lafaz ka kalchar os kay maenoon main makhfi hota hai. Lafz jis kalchar say nathi hota hai ossi ki namaendgi karta aur yah teh’shoda baat hai. Islami aloom say motalaq mowad kay hawala say angraizi/ urdu/ farsi/ sindhi/ pakhto/ german/ faransisi/ chini/ japani waghera waghera ko Islami zoban kayoon’kar kehain gay. Angraizi/urdu/farsi/sindhi/pakhto/german/faransisi/chini waghera main japan ya kisi aur molak say motalaq (kalchar mosam mahool, halaat waghera) likhi batoon ko japnani ya kisi aur molak aur qoom ki zoban kehna paray ga. Mairay nazdeek izhaar ko rokna nahain chahiay. Izhaar ka rokna khatar’naak baat hai. Mairi yah roman Hindustani (Urdu+Hindi) main

likhi gae tehreer angraizi nahain likin es ka motala arbi rasam-ul-khat aur dev nagri rasam-ul-khat walay ba’khobi kar saktay hain. Yahhi nahain woh log jo Hindustani bolnay aur samjhnay kay hawala say jantay hain, bakhobi motala kar sakain gay aur samjh bhi sakain gay. Hum sab par yah bawar rehna chahiay: Koe baat haraf-e-aakhir nahain hoti. Maira yah nazriya haqeq aur zarorat kay motabaq darust ho sakta hai. Qate toor par ghalt ho sakta hai ya kisi haad tak theek bhi ho sakta hai.
(FunOnTheNet Community)


Yah baihissi kayoon?!

Soach main tha kah Maghrab den dogni raat chogni taraqi kayoon kar raha hai es kay barakas hum aur hamaray adaray sadyoon pechay kayoon hain? Hamaray log Maghrab ki bay’labasi aur fasion ko taraqi kayoon samjh rahay hain? Kiya Hamaray haan zahanat aur wasael ki kami hai? Ghoor kiya ja’ay To yah donoon cheezain hamaray haan Maghrab say kahein bhar kar hain. Maghrab to Shamsi Tavanae main hamaray moqabal khara nahain ho pata. Hamaray haan ka unpher Thorimar Kharadeya Maghrab kay baray say baray Enjeniar ko Zahanat main kahein pechay choor sakta hai aur yah baat mein bari zemadari aur etmad say kar raha hoon. Mein nay es moaamlay per bara ghoor kiya hai aur es natijay per ponhcha hoon kah wahaan kay colleges aur Universitiaan tehqeq-otalash main bara ahham kirdar aada kar rahi hain. Oxford university, Brown university,Brunswick university, Leeds university, Stanford university, Harwod Unversity waghera main etna kaam howa hai kah shaed hi hamari koe university oon main say kisi eak kay moqabal aa sakay. Mazeed daykhain to yah bhi maloom paray ga kah wahaan kaam karnay walay zeyadah’tar hamaray haan kay haan jabkah woh damagh ka johar apnay “khesay” main kar rahay hain. Hamaray haan ki research degreaan mamay chachay ta’ay ahbab aur nazar niyaz say mashroot hain. Agar en say kuch bach jata hai to woh kisi waris walay ko mil jata hai. La’waris magar zahein-o-fateen bay’chargi aur bay’basi ki moot mar jatay hain. Na’laeq aur nakammay logoon ko bari kurseaan ata kar de jati hain. Etmad aur elam-o-fazal say aari logoon kay leay yahaan sab kuch hai. Eak aur andhair dakheay Talemi boards to haad say guzar ga’ay hain. Fe paper Re. 18/ moaavza moqarar kar deya giya hai jabkah dusara moaavza khatam kar deya giya hai. Mumtahin raqam jama karnay kay hawala say aur jalad kaam khatam karnay kay moaamla main boards apna javab nahain rakhtay. Natejakar paper marking kay mosam main sabzi mandi lag jati hai aur es tarah zahantoon ka barsar-e-aam qatal-eaam hota hai. Yahaan kurseoon kay hawala say log elam-o-fazal main naam patay hain. Kaam kay hawala say en kurseoon per shaed hi koe nazar aa jay. agar koe hai to Entazameaa ki baein aankh ka shaker hai. Hamaray haan Universitioon say bhar kar fazal log colleges main mojood hain lekin woh baad’qesmati say jahaan thay arsa daraz baad bhi wahein hain jabkah dusray taraqqi kartay kuch kay kuch ho jatay hain. Meray kheyal main taraqqi ka eak alag say meyar hona chahi’ay. Maslan: Lecture say Assistant Professor kay leay teen thaqeqe moqalay+teen

saal ka taqeqi tajarba+6 years teaching experience Assistant Professor say Associate Professor kay leay 6 tahqiqi moqalay+6 years tehqeeq ka tajarba+11 saal teaching experience Associate Professor say Professor kay keay 11 tehqiqi moqalay+ 13 saal tehqeeq ka tajarba+15 saal teaching experience Professor say Seneior Professor kay leay 15 tehqeqi moqalay+16 saal tehqeeq ka tajarba+19 saal teaching eperience Janch partaal ka moaamla entahae khufya hona chahi’ay. Taraqqi kay moaamlay main College aur University ustad main tafreq na rakhi ja’ay. Inerview, entakhab/ slection ka maqool, unda, qabal-eetmad parakh ka mayar nahain hai. Es tarah bhi wohi safashi log hi sanay aaein gay.Yah bhi kah Talemi aur Tahqeqi dafatar(Secretariates) ka Qebla darust hona aaj ki aaham zaroot hai. HEC darj-e-bala ya es tarah ka koe meyar moqarar karkay Collegoon aur universiteoon kay ustadza say Resume mungwaay. Meyar per aanay walay logoon ki farest bana kar rakhay jab aur jahaan kahein jiss meyar kay ustad ki zaroot ho mohiya kar deya jaay. Es tarah HEC ko apnay leay qabal log mayassar aa sakain gay. Allamah Iqbal Open University Islamabad, ko khasusan hadaet kar de jaay kah woh MA aur es say bala degreoon kay leay HEC say Tutars talab karay gokah es say nechay bhi bura hal hai. Bayshak Hakoomat taleem say dilchaspi rakhti hai lekin khali dilchaspi say kuch nahain honay wala, es kay leay naserf choor darvazoon ko band karna ho ga bakah eak meyar moqrar karna paray ga takah taraqqi ka khaab sharminda-e-tabeer ho sakay. This post has been edited by Dr Maqsood Hasni: Oct 26 2006, 06:33 PM A.salam 1. Ham hamesah yeh kehtay han kay hamary pass zahan hai zahan hai, ham dunya se bahut agay barh saktay han bla bla bla.... Lekin haqeeqat yeh hai k aisa nahi hai... Bahar ke ap example day rahay han to jinab aik nazar daliya NASA se lay kar dosray research institutions per..... Kitnay percent Pakistani han? Pakistani to chor dejye Kitnay percent Muslims han? Maximum 5 to 10%.... to baqi k 90% kon hain yahi ghair mulki na... Medical ke filed lay len aj yeh tamam medicines kon bana raha hai, Electronics ke filed lay len, Engineering ke filed lay len, Atomic technology ke filed lay len.... Sach ko face karen ham kahen bhi kissi bhi dosray mulk se agay nahi han...... Aaj bhi ham F-16 kay lye america ke bheek kay mohtaj han.......... 2. Hamari government yeh hamari government who bla bla bla ham

kahtay zaroor han.... Ham khud kya han? Ap ne sari examples educational institutes / boards ke deen.... Aik sach ko face karen... ayen zara aik mahol banaye examination hall ka ........ kya ho raha hota hai..... naqal , naqal aur sirf naqal, hamary students khud prepration nahi kartay, naqal per bharosa kartay han.... Aaj aik sach ko aur mehsoos karen...... Hamari naujawan nasal ko agar agay barhnay ka taraqi karnay ka waqai shauq hai to kyon hamary mulk me entertainment ka naam internet hai........ aaj ap aik website banayen jis per msn nick names, emoticons , free softwares, free music, videos rakh den apke website chal jaye ge... lekin aap aik website banayen jis per sab ko free education provide karen................. website sirf ap hi dekhen gay ya apkay kuch dost ahbab ya phir shayad kuch visitors bhi a jayen...... E-Taleem.com sab se bara portal Pakistani education par...... kis haal par pahunch gaya usko shayad last update hue bhi arsa guzar gaya........ hame educational websites jab yaad ati han jab results announce hotay han.................. 3. Hamne apnay aba-o ajdad k qissay sunanay se furst milay to ham kuch karen gay na..... Hamary puranay musalmano ne ye ejad kiya , who ejad kiya , yeh banaya who banaya........ Aaj ham kehtay han dubai me jitni bhi buildings ban rahi han unko musalman engineers hi to bana rahay han lekin ham yeh bhool jaty han k un tamam buildings ka maps, america/canada/Italy kay engineers pass kar rahay hotay han aur ham unke undersupervision work kar rahay hotay han......... Musalman es waqt dunya me sirf zalel o khuwar ho rahay han..... aur ham sab k sab itnay bayhis han kay hamko en sab baaton ka ehasas hi nahi hota hai.........................Kabhi kabhi mujhe ham sab ke bayghairti/bayhisi par sharm ati hai............ Group: Admin Posts: 1187 Joined: 2-September 05 From: North Karachi, Karachi Member No.: 1 Oct 27 2006, 08:12 AM Assalamoalekum ! sathio..........aap or hum or kuch or SUB nahi.. SHARAM aati ha sharminda hota han. magar kionka ba bus han. ( MA QUMI or Dunyawi level par keh raha hon ) Hamaray (Muslim or Qumi ) BARON ki jo sub ki haq talfian kar ka BARAY bantay gaay.(apni BAYGARATI or BAY HASI ki waja sa) or sari DUNIA or QUOM ko or

wasael ko barbad kar dala...apni chund dino ki HAWIS ka liay.. jis par hum sub SHARMINDA hotay han dosri qumon ka samnay..................jo kuch ho raha ha sub ko sub pata ha har insan or bachay tak ko sub pata ha.. LIKHNA sub BAKAR hay..........MAGAR dil ki BHARAS nikal jati ha. TARAKI ISLAM KA ASOLON MA HAY.......BARAY ASOLON sa mukhalif kam kar rahay han(MUKHALIF=ka matlab HARAM) es liay HARAMIAT itni barh gai ha ka kub or kasay" KHATAM KAB HOGI?! ALLAH TALA kar na wala hay......................KOSHISH KAR TAY RAHAIN ISLAMI ASSOLON KO QAYEM RAKHNA KI.....Jis ma sub shamil hay....( PIAR, MOHABBAT, HAMDARDI, MEHNAT KA JAEZ MAL, DOSRON KA LIAY MADAD(jo aap ko hasil ha us sa), APNA NA JAEZ FAIDA NAHI...BUS DOSRON KI BHALAI AGAR yea CHAND "BARAY "(QUOMI-or-ALAMI MUSLIM) soch lean to INSHA ALLAH "TARAQI" shuro ho jaay gi.............................Bohot tafseli MOZUO ha or waqat kum INSHA ALLAH dobara rabta hoga...... SATHI sathi Group: New Member Posts: 10 Joined: 17-October 06 Member No.: 2231 Gender: Male


Kya angraizi aatay kal ki zoban ho gi?!

Es main koe shak nahain kah Angraizi es waqt dunyaan ki hakam zoban hai aur bala tabqay kay saray kaam essi kay hawala say teh/sar'anjam patay hain. Yah mojoodah ehad ki baat hai likin yah fakhar-o-eftakhar seraf Angraizi say hi mukhsus nahain. Her hakam zoban ko yah fazelat hasal ho jati hai. Choon’kah hakam zoban kay bool chal ka halqa pehlay say wase'tar ho jata hai es liay es ka daman bhi pehlay ki nisbat bhar jata hai. Essay aisay mukhsus log, jin ki kah woh zoban nahain rahi hoti aur nahi woh oon ki zati zoban kay darjay par faez ho pati hai, ka sath mayassar aa jata hai. Bahmi hawala say bhi woh oon ki zoban nahain ban pati. Goya oon ka daerah awal ta aakhar ajnabi aur mehdood hi rehta hai. Jab hakam zoban kisi gher ki rabtay ki zoban banti hai to ossay os ki zarorat mazaj halaat aalat-enotaq aur moawan aalat-e-notaq kay motabaq chalna parta hai basurat-e-degar rabtay bahal nahain reh patay. Yah os ki majbori hoti hai jisay os ko her hal main nibhana hota hai. Nahain to boli aur zoban ka faraq paida ho jata hai. Es feal say kuch batain waqo main aati hain: Gher ki zoban assar’andaz hoti hai Gher ki zoban bhi assar laiti hai Gher ka lab-o-lehjah ekhtayar karnay ki koshesh hoti hai Nahvi set up main tabdeli aati hai ya apnay nahvi set up kay motbaq dhalnay ki koshesh karti hai Alfaz kay mafaheem main tabdili aati hai Na’ay marakbaat tarkeeb-o-tashkeel patay hain Nae estalahaat janum laiti hain Zoban ka mazaj jo os say mukhsus hota hai, main tabdeli aati hai Agar wo nae zoban ka sath nahain daiti to hakam aur mahkoom kay darmiyan rabt-o-ethad main na’kam rehti hai. Jis kay natijah main khoon’raizi aur ghalt fehmiyaan khatam nahain ho patein. Ghalt’fehmiaan bharti chali jati hain. Aaj dunyaan main qatal-o-gharat ka bazar kayoon garam hai?! Es ka bunyadi sabab Angrazi hi hai jisay eak arsa guzar janay kay ba’vajood os ki lisani khamioon ki wajah say qabool nahain kiya ja saka. Angraizi awami sata par apna moqam nahain bana saki aur nahi kabhi apnay naqas lisani set up kay sabab bana sakay gi. Zarorat’mand essay majbori samjh kar apnanay ki na’kaam koshesh kar raha hai. Essay azafi aur thopa howa bojh samjha ja raha hai.

Arbi aur Farsi bhi arsa daraz tak hakam zobanain rahi hain likin enhain kabhi azafi bojh nahain samjha giya. En kay un’gint alfaz mashraqi zobanoon main kisi na kisi roop main sadyoon say mojood chalay aatay hain. Yah donoon zobanain auroon kay liay gher thein. Es kay ba’vajood en kay asraat un’mit rahay hain. En kay khalaaf nafrat kabhi bhi parwan nahain chari. Jo log yah samjhtay hain kah aatay waqtoon main Angraizi kura-e-arz ki zoban ho gi, entahae ghalt fehmi main mubtala hain kayoon’kah lisani hawala say yah dunyaan ki kamzoor tarein aur eak mukhsus alaqay ki zoban hai. Es ka khudara aur akhara lehja aur aryal mazaj-o-rujhan hi es ki taraqi ki rah main aray aata rahay ga. Es nay gheroon kay haan apna koe moqam nahain banaya. Yah gheroon kay (awami sata par) aalat-e-notaq aur moawan aalat-enotaq, mahool, halaat, tagheraat, zaroriyaat, mosamoon, shakhsi rujhanaat, moashi aur masharti zaroratoon aur kheta say motalaq zaroratoon ka sath dainay say qasar rahi hai. Angraizi logoon ki taraqi ki rah main Koh-e-Hamaliya say bhar kar rakawat sabat ho rahi hai. Logoon ki sari tawanae essay sikhnay main saraf ho rahi hai. Es tara woh mazeed kuch kar nahain pa rahay. Awami ta’asar yahi hai kah yah chamchoon karchoon mafad parast aur khud gharaz (gher angraizi jo awan par thopy aur masalt kiay gay hain) ki zoban hai. Yah tabqay barabar Angraiz ko yah bawar karanay ki koshesh main hain kah essay qabool kar liya giya hai halan’kah amli toor par qatae aisa nahain hai. Yah bhi zahar kiya ja raha kah hum logoon kay namaenda hain jab’kah yah seray say jhoot hai. Dusri taraf Angraizi dushmani main, awami sata par azafa hota chala ja raha hai jo eak rooz Angraiz aur os kay hawarioon ko bha kar lay ja’ay gi. Hindustani (Hindi aur Urdu) hi es waqt dunyaan ki wahad zoban hai jo kura-e-arz ki zoban bannay kay johar rakhti hai. Yah koe nae zoban nahain hazaroon saal porani zoban hai. Es waqt es kay teen rasm-ulkhat raej hain: Arbi Dev Nagri Roman Dunyaan ki koe zoban aisi nahain jis kay teen rasm-ul-khat, jo os kay apnay hoon aur rabtay ka zareya hoon mojood nahjan hain. Mazay ki baat yah kah yah tenoon es kay apnay nahain pher bhi kisi Hindustani bolnay walay ko ajnabi mehsus nahain hotay. Anraizi ko sarkari sar’parasti hasal hai es kay ba’vajood karkardgi main

2.7 % say aagay nahain bhar saki. Mein baray wasooq say kehta hoon yah es tanasab say zeyadah kabhi bhi aagay nahain bhar pa’ay gi. Hindustani es waqt dunyaan ki dusri bari zoban hai. Dunyaan ki dusri bari aabadi essay samjhti aur bool bhi hai. Angraizi kura-e-arz ki zoban ho gi, kay liay yah daleel qatae boda hai kah es main science aur tecnology say motalaq estalahaat mojood hain. Jab angraizi zoban hakam nahain thi: Angraizi estalahaat raej thein ya science aur tecnology say motalaq estalahaat mojood hi na thein? Kiya angraizi estalahaat angraizi ki apni zati yah mangay tangay ki hain aur asal talafaz kay sath mostamal hain? Es zoban kay hawala say yah bhi kaha ja raha hai kah es main tamam aham kotab tarjamah ho choki hain. Angraizi kay kora-e-arz ki zoban bannay kay hawala say shaed hi koe ahmaqa daleel/baat ho. Es zeman main Hindustani say shaed hi koe zoban zeyadah amir ho. Es main lafz apnanay, gharnay ya ashkaal tabdeel karnay ki kisi aur zoban say ziyada shakti hai. Kaha jata hai kah aloom ka azafa seraf Angraizi main ho raha hai. Yah koe karnay aur kehnay ki baat hai?! Jis zoban ko vasael aur tovajo doo gay tatraqi karay gi. Yah bharam subh honay kay baad khatam ho ja’ay ga. jab tak Angraizi hakam hai yah nara boland hota rahay ga. Joon’hi dunyaan ki koe dusri qoom arooj par ho gi os waqt yahhi kuch os kay motalaq kaha ja’ay ga. Hindustani main koon say aloom nahain hain?! yah to apnay khadmat’gozaroon kay hawala say taraqi ki manazal teh karti aae hai jab'kah sarkari sata par sotaili maan ka piyar aur khlos mila hai. Eak daleel yah bhi de jati hai kah tajarat es say wabastah hai. Es daleel say zeyadah kamzoor daleel aur koon se ho gi. Tajarat: Talab aur wafar paidawar say wabastah hai Hindustani bolnay waloon ki tadaad dunyaan ki dusri bari aabadi hai es liay en say tajarat auroon ki majbori hai. En say talaq nata toor kar to daikhain tajar bhokay mar jaein gay Kiya guzray kal main tajarti aloom Angraizi say liay jatay thay? Dharay mortay dair nahain lagti. Kaha jata hai kah hum apna asal angraizi kay bagher talash nahain kar saktay. Bawar rehna chahiay dunyaan ki her zoban ka apna nazam aur zakherah hai aur wo angraizi ki marhon-e-mint nahain. Dunyaan ki zobanain apnay zati hawalah say aagay bharti aae hain. Hindustani ki

apni tarekh hai. Her hindustani apna asaol essi main talash sakta hai. Koe zoban seraf angraizi kay saharay nahain chal sakti. Aisa hona na’mumkinaat main hai. Baray etmad say kaha ja sakta hai kah Angraizi kisi zoban ka makhaz nahain lihaza es qesam ki baat koe manveat nahain rakhti. Samjh main nahain aata angraizi parast kis natay es qesam ki ahmqana baat kartay hain. Angraizi dusri zobanoon ki tara ezhar ka mehz eak wasela hai. Es main bhi dusri zobanoon ki tara aur kay un’gint al;faz mojood hain. agar yah nikal liay jaein to yah tahi’dast ho ja’ay gi. Kaha jata hai zoban adab kay saharay zindah nahain reh sakti. Zoban say adab nikal dain zoban zinda na reh sakay gi. Adab: Alfaz, jo azhar ka zareya hain, mayassar karta hai Tarkibaat mohahya karta hai Azhar main vosat paidah karta hai Saliqah aur sha’oor farahum karta hai Samaji rovaeay tarkeeb daita hai Qomoon kay tashakhas jo oon say mukhsus hota hai ki hifazat karta hai Yah guzray kal ki aatay kal kay liay hifazat karta hai Her zoban adab kay bal botay par apna vajood barqarar rakhti hai Samaj-o-moashrat ki baqa ka zaman hai Yah rujhanaat aur rovaeoon ko janan day kar zindgi ko agay bharhata hai Adab zindagi hai zindagi nahain to kuch bhi nahain Adad na ho to zindagi mehz mashinoon ka shoor ho kar reh ja’ay Kaha jata hai ashati adaray Urdu tehriroon ki hosla afzae nahain kartay. Bawar rehna chahiay es qesam kay adaroon kay malik tajar hain onhain khedmat say zeyadah raqam say gharaz hoti hai. Woh mojodah rujhan kay motabaq kaam kartay hain aur mojodah rujhan ka hi sath dain gay. Urdu’koshi kay ba’vajood bohat saray rasael-o-jaraed akhbaraat aur her tara ki kitabain bazar main dasyaab hain. Agar en ka qari nahain to yah sara mowad kayoon mojood hai. Mazay ki baat yah hai kah Angraizi kay hami Hindustani (Urdu+Hindi) zoban main Angraizi ki hamaet kartay hain. Angraizi kay ziman main jo dalael diay jatay hain oon say qatae toor par yah wazay nahain hota kah aatay kal ko Angraizi kura-e-araz ki zoban ho gi.


Anraizi kay Urdu par lisani asraat

Dr Maqsood Hasni Full PK Member Joined: 09 Jun 2007 Posts: 413 Omuman samjha socha aur kaha jata hai kah hakam zobanain mahkoom zobanoon par lisani hawalah se asar’andaz hoti hain , yah nazrea eak haad tak darust ho sakta hai likin es ki sehat ka mokamal toor par eqrar nahain kiya ja sakta. Zobanain kisi bhi hawalah se jab eak dusray kay qareeb aati hain, apna lisani asar zaroor choorti hain. Kam ya zeyadah asar kay zeman main chand omoor paish paish rehtay hain. Maslan 1- Awazoon ki ginti aur oon ka lisani nazam 2- Zobanoon ki lachak’pazeri 3- Mutradaf aur mutbadal aawazoon ki farami aur mojodgi 4- Bolnay waloon kay mazaj rujhanaat aur khsusi ravaeay 5- Bolnay waloon ki mail mulaqaat ki suratain aur zaroratain 6- Majmoe aur shakhsi andaz-o-atwar 7- Halaat, qudrati mahool, aur moashrat 8- Zaroratain aur oon zaroratoon ki noeat-o-ehmiat 9- Zobanoon ki anna, jo oon se mukhsus hoti hai 10- Aalaat-e-notaq aur moavan aalaat-e-notaq 11- Mutradfaat-o-Mutbadlaat 12- Murakab aawazain Mujbori se juray afaal estakam se door rehtay hain ya pher oon ka saliqah darust nahain hota. Yah bhi mumkin hai kah oon kay andaz-oatwar na’darust rahay hoon. Bahar’toor kahein na’kahein kharabi, kaji ya adhoray’pun ki koe na’koe surat zaroor baqi rehti hai jis kay sabab aatay waqtoon main oon afaal ki moot waqey ho jati hai aur woh qessah-e-parenah ho kar reh jatay hain. Mukhtalif alaqoon aur qomiatoon se motalaq log Bar-e-Sagher main mukhtalif hawaloon se aatay jatay rahay hain. Bar-e-Sagher ki zobanoon nay badaisi zobanoon se asraat qabool kiay. Urdu nay bhi badaisi zobanoon se asraat qabool kiay. Urdu dunyaan ki tamaam zobanoon se ziyadah social, milan’sar aur lachak’pazeer hai. Essi wajah se aaj yah dunyaan ki dusri bari zoban hai aur es ka daera-eezhar mahdood nahain. Jab yah boli rahi ho gi, es ka qad-o-kath batata hai os waqt bhi ezhar kay moamlah main os ehad kay motabaq mahdood nahin rahi ho gi. Yah jab aur jis se mili os ko apna kar liya. Hoor, ahwaal, oqaat, majlis, misain, tuo chain, touch, maicha, naicha,

ladiaan votran, sportran wagherah ab Arbi ya Angraizi kay alfaz nahain rahay. Urdu zoban main en ki apni haiseat zarorat estamal aur nahvi set up hai aur Urdu kay apnay lisani nazam se mukhsus hai. Es qesam kay un’gint alfaz Urdu kay liay ajnabi nahain hain aur na’hi en kay estamalaat Arbi ya Angraizi kay lisani nazam kay marhoon-e-mint hain. Angraizi Bahadar Shah Awal (1712) se taqreban Bar-e-Sagher kay liay majbori ka darjah ekhtayar kar gae likin jab Urdu kay jussay ko malahzah kartay hain to ba’khoobi andazah hota hai kah essay kisi bhi hawalah se majbori ka naam nahain de saktay. Angraizi alfaz ko qaboltay samay kahein aur kisi moor par es ki anna majro hoti nazar nahain aati. Badaisi/Mahajar ko es ki anna kay hawalah se libas ekhtayar karna para hai. Shalwar Qameez pehnay bagher os ki nahain bani. Her badaisi lafz Urdu kay zaati hawalah se apni shanakht rakhta hai. Angraizi alfaz ko qabonay ki bohat sari suratain samnay aati hain. Agli satoor main chand eak ka tazkarah kar raha hoon ta’kah es hawalah se kaam ko aagay bharnay main, kisi haad tak sahi, madad mil sakay. Es tehreer ki tayari kay liay Qeblah Syed Akbar Allahabadi kay qalaam se bhar’poor estafadah kiya giya hai. Bawar rahay mojood talafaz kay motabaq alfaz kay endraj ki koshesh ki gae hai. • Bay’shamar angraizi alfaz Apni asal ashkaal kay sath Urdu zoban main dakhal ho gay hain. Oon ki yahaan farest daina mazmoon ko la’yaeni tawalat dainay kay mutradaf ho ga. • Angraizi aur Urdu ki amaizash se mukhtalif qesam kay aamaizay/marakbaat parhnay sonnay ko mil jatay hain. Maslan English masadar, Laat sahib, jhutay biskit, natural cheez, natural baat, paper dhandli, shookh mis, natural hai, agla koras, anrairi andleeb, london tak/talak, gharbi mashinoon, paish commission, maghrabi operation, dhili patloon, shakhastah note book, shiya college, siyasi committee makhfi policy/palisi, angraiz society, tikat ghar, dak train, mula majistrate, sufi professor, political zarorat, third walay, sintific tareeq, social halat, political aab-o-hawa, eak inch, liague se, kolaig se, bar main, jail main, college kay, college main, hotal main alam-e-teacher, mis-e-farang, milat-e-angraiz, khooh-e-kalaktar, taraqi-e-pension, meh-e-nature, chasham-e-mis, shah-e-england, shah-e-jarmany, mission-e-enkalaab, taqleed-e-english, saz-e-piyano, androon-e-asia, deen-e-naturi, shahid-e-hotal, sarjun-e-raqeeb, fikare-salution, ehhad-e-english, pabandi-e-patloon, patloon-o-kot, banglah-o-biskit, latin-o-english, college-o-teacher, englastan-ojarman, shaikhi-o-kalarki, naghmah-e-aspensar-o-mal, karnal-ocomissioner, naghmah-e-yorap, ghamzah-e-enginiri, mai-e-london,

saya-e-hotal, nokri-o-membri so-e-london, nuskhah-e-resolotion, kochah-e-service, tazkarah-ecollege, tazkarah-e-visit, pardah-e-sacreen, kiresmis ka pechla, kalaktar ka day, aspeach ka honar, aspeach ka sur, taitar ka sama, hukam English ka, english ka bojh, yorap ka qafiya, council ka vote, masjid ka notice, shahi ka charage, kalaktar ka didar, university ka maslah, bikit ka choor, biskit ka joor, lecture ka sabaq, enlish ka door dorah, beaf ka chaska, patloon ka paich, astation kay sadqay, fesion kay sadqay, fasion kay khalaf, fasion kay sath, bangloon kay moqeem, college kay kiray, college kay mufti, putloon kay batan, yorap kay log, English kay falait, parh kay angraizi, government kay daftar, nito kay wastay ezzat ki history, yorap ki taraf, boot ki char char, wahdat ki mistari, history ki basti, aspatal ki dawa, deputation ki sar sabzi, college ki bakvas, league ki government, nito chacha, yorap ki dastan, rail ki patri, nito ki ghis ghis, maiz ki varaity, leader ki raqasi, nito ki tunkhah, London ki masjid, aschool ki garaimar, shitan ki sectary bangloon par tarkay, paraid par qoaed, paraid par laid, chahray par gilat, moter par sawar, stage par dunyaan, committee aur resolution, tajarat aur politics, December ho ya augest, history ko bhool stage ko sanwar, votoon main mukhtalif, bangloon se namaz, bangloon main namaz, government to kush hai, angraizi hi ko, bari mistake, government hi responsible, league se keh do, choor literature ko, majoon nay kot pehna, munchi kah kalarak, government ki policy, kilisa main angraizi, resolation kay seva, yorap nay kaha, bai’tekat fareshtay, madam diyana • Sabqoon lahqoon ka bhi bari khoobi se estamal hot rehta hai. Maslan Bay’tekat, khushnama dinner, dilkosha sciene, bay’harm, bila’gilt, bila’colour, bila’operation, miss na’shanas, pension yaftah, banglah nasheen, science dan, kalark baadshah, kalark baadshahi, mumkinilty, trarablaat wagherah • Urdu masadar kay sath angraizi alfaz ka estamal aam se baat hai. Baz aisay marakbaat hain jo mohavray kay darjay par faez ho gay hain. Maslan Aspatali ho rehna, operation karna, operation hona, operation ho chukna, editor banna, edit karna, advance daina, advance laina, bag sambhalna, batan kholna, putloon charhana, patloon dhili hona, reject hona, reject karna, rail par charna, teckt katna, select hona, select karna, sciene dekhana, science bunna, science banana, sciene daikhna, photo chatna, photo dikhana, photo laina, photo daikhana, photo khichna, college ki rah laina, life likhna, life raqam karna, life banna, life banana, life bigarna, life tabah hona, mistar hona, wish

karna, land hona, land karna, motor pakarna, waqt pass hona, waqt pass karna, history likhna, history parhna, nation banana, defance hona, defance karna, copy karna, copy hona, botal se pina, report likhna, report likhwana, report daina, lecturer sonna, lecturer daina, lecture hona, lecture jharna, lecture pilana, tekat katna, tekat katwana, tekat milna, committee milna, committee dalna, committee dalna • Angraizi alfaz ki jamein Urdu kay apnay lisani nizam kay zair-e-asar tarkeeb pati hain. Maslan Bangloon, calljoon, kalarkoon, laidioon, misooon, membroon, votoon, voteroon, biloon, bankoon, universitoon, scholoon, motoroon, sportroon, teacheroon, doctoroon, professoroon, Misain, busain, carain, calain Commiteaan scocitiaan, veritiaan waghera • Bohat se angraizi alfaz ki Urdu main aawazain barhae ghatae gae hain. Maslan School se ascool, scheme se askeem, steam se asteam, sacutar se askotar • Yay aur ee ki barhoti se alfaz bananay ka ravaj aam hai. Maslan Aspatali, ministry, ragistari, daktari, mastari, kalactari, clerki, leaderi, aishiae wagherah • Moanas bananay kay liay daisi toor ekhtayar kiay jatay hain. Maslan Daktarni, masterni, membarni, afsarni, ledarrni waghera • Bohat se alfaz tabdili-e-mafaheem kay sath Urdu main dakhal ho gay hain. Maslan Blade, break, discharge, taxi, copy, glass, circle, carkat, school, tube, lead, plate jug waghera • Baz jamein Urdu main wahad mustamal hain. Maslan Media, bictairia • Mutbadal aawazoon kay sath bohat se alfaz parnay sonnay ko mil jatay hain. Masan cd se ct, praid se parait, wagherah • Alfaz gharnay ki adadt tamam zobanoon main bari hai. Maslan Baek, tuch, lakat chain, pilshun, gainsa (gass), tony blade, bursh (buch), Chain step (change step), tuochun, rapat waghera • Talafaz ki tabdili aur tabdili-e-ashkaal ka aam ravaj hai. Maslan Marbal, garaemar, maral, bursh, such, batal, banglah, varaeti wagherah • Bohat sari ashya kay naam, omomi bool chal main dakhal ho gay hain. Maslan Cooler, farej, desh, fish, glass, matan, beaf, wall clock, washing machine, wash room, bath room, kitchen, television, telephone, baisan, blade, ovan, bed, shampoo, bed sheet, chair, table, boot, coat,

iron, cooker, shirt, vcr, shameiz, cup, soop, book, copy, pencil, pen, modal paper, medical wagherah • Bohat sari adviyaat aur medical se motalqaat kay naam aam bool chaal main dakhal ho gay hain. Maslan Brufen, septran, ponestone, paracetamol, disprine, needal, nurs, surjan, ms, medical store, blood group, medical offcer, emergency delivery, care, ward waghera • Foji ohdoon aur foj se motalqaat kay naam Urdu zoban ka hessah ban gay hain. Maslan Captain, karnal, major, wing commander, wing head quarter, field officer, gun, tank, machine gun, brain gun, praid ground wagherah wagherah • Dafatar kay naam Urdu main dakhal ho gay hain. Maslan President house, Prime minister house, Assembly hall/chamber, governor house, subae secretariate, dc office, sp office, post office, sdo office, edo office, deo office, wapda house, inspectorate, doctorate, ag office, account office, police station, railway station, booking office, wagherah • Un’gint civil ohdoon kay naan Urdu main ravaj pa gay hain. Maslan Metar redar, driver, post man, lungar commandar, line man, clerk, head clerk, accountant, controller, principal, head master, judge, session judge, barester, dg, economist, accountant garnal, dean, counciler, manager, casher, gate keeper director wagherah • Bohat saray niji adaroon kay naam angraizi amaiz hain. Maslan • City view high school, pakistn modal high school, garden town college ofscience, alkhair university, Irha postgraduate college, Lahore college of sciences, shiba delivery house, raza health service, saeeda health centre, qamar health calinic, noshabah beauty clinak, nikhar beauty parlar, nitasha beauty centre, jaded book house, ezhar sons, ferooz sons, taj compney, Ahmad cloth house, sajid landry, kasur landry, shizan baikery, nazir anaetullah transport compney, zaki transport compney, chenab transport services wagherah • Bohat saray purzoon kay naan Urdu main mustamal ho gay hain. Maslan Ring pistan, liver, break, bell, haran, ranch, sacru, handle, stayring, madguard, tyr, tube, carboraitar, axsal, chain, carrier, plug wagherah • “Un” donoon zabanoon ka mushtarkah sabqah hai. Maslan Un’parh, un’gint, un’haad, un’jan, un’daikha, un’mit, un’data, Unknown, wagherah

Nice analysis posting,mode,quote,p,78898.htmldear brother. I have been benefited from your analysis. Thanks (saqibbilwani, Forum Pakistan) Dr.Sahib ki batain intahi fikr angez hain. Kash hamarey arbab o ikhtiyar ghero ki imdad aur qarz key bajai khod kifalat ki palisiyoon ko apnai aur tahqeeq key sikey ko jarey kar dain to phir" Zara nam ho to ye mitti bari zarkhez hai saqi. Dr.Syed Mehboob pakistaniwriters@yahoogroups.com on behalf of Syed Mehboob (syd_mehboob@yahoo.com) Sent: Thursday, May 13, 2010 3:45:26 PM Ap kay article ko baray ghor say parha or es natejeh par phouncha keh ham abhi bhi usss muqam par naheeh phohuncay jahan ham par yeah enkayshaf ho kay ham nay jiss naam par Pakistan ko hasil kia tha ham uss ke bunyaadh bhool chukay hain. Ham jaab taleem ke baat kartay hain tu uss taleem ke baat kartay hain jess ke degree milnay keh baad bhi ess baat ke guarantee nahee hotee keh "job" milayge ya nahee.. or jin logon nay taleem hasil kar lee woh apneh mulk main rookneh ko tayaar nahee. School, colleges or University hamyen taleem tu daytee hay degree layneh keh leyeah par "Shaoor" nahee sekhlateey, insaneyat or zabtae-hayat tu door ke baat. Jo qoom apneh deen say dor ho jess ke bunyad par ess mulk ko hasil kia tu woh qom tu bohoot arseh qabl he apna maqsad hayath kho baythee. Ap neh jo article lekha hay es main koi shakh nahee keh baree mehnat or tehqeeq say leekhe hay. Par app neh khabi ghoor kia keh pechlay 15 saal say tu ess terhan keh articles main khud parhta aa raha hoon. Ess say zada tu app neh parhay hoon geh mukhtalif akhbarat or jarayeed main.. ab tak koi 19 20 ka farq para hay? Dar Haqeeqat ab tu yeah alam hay keh hamaray ehqam e bala ess position main he nahee keh aysee cheezayen parh sakyaen. Mashwaroon par amal karna tu dor ke baat. Rahee baat meyar muqarar karnay ke tu bookay, khalee payeet, jism ko dhanphneh keh leyah kapray na honay or saar par chaath na hoonay or uppar say bijli tu dur, saaf paani tak mohayah na ho; or tu

or har eik shehree ka juz juz mulkeey qarzoon say jakrah huwa ho tu mayra nahee kehyal yeah qoom es haal may ho keh kese cheez par amal kia sunay keh qabil ho. Khabi ghor kejeay ga. Shukreayh. FireySensati 8-

Science Art aur zoban

Hamaray haan hi kya her taraqi pazeer molak main science aur teknalogi ko taraqi ka zina aur zariya samjha jata hai. Sciene yaqenan insan kay liay eak zabar'dast naimat hai aur zindgi kay her shobay main es nay namayaan khidmaat sar'anjam di hain. Kal 303 ki bundooq ki nali say nikli hoe goli seraf eak admi ko marti thi. Makan aur dokanain baqi rehti thein. Aaj daikheay seraf eak bumb saikroon logoon aur oon ki dokanoon aur makanoon ko milyamait karkay rakh daita hai. Dokan aur makan ka zikar hi kya paharoon ko zarray zarray main tabdeel kar dainay walay bomb tiyaar kar lay ga'ay hain. Mazhab dehleez ka andar jhanknay aur sonnay ki ijazat nahain daita likin science ki taraqi ki badolat andar'khanay ki tamam batain samnay aa jati hain aur gher waloon ko kanoon kan khabar tak nahain ho pati. Science nay na'qabil-e-ilaj bimarioon kay lay rastay nikal liay hain. Ho sakta hai aatay kal ko aids aur kansar ka ilaj bhi dhond nikalay. Science ki taraqi kay fiaz say door daraz kay logoon say eak chotay say aalay (mobile) ki madad say batain kar saktay hain onhain daikh saktay hain. door ki walaitoon main rozama honay walay waqiaat ki taza ba taza khabrain daikh aur son saktay hain. Zindgi ka shaed hi koe aisa shoba ya pehlu ho ga jis ko science nay apnay fayooz aur barkaat say na nawaza ho ga. Taleem kay hairat'angaiz aur mafeed tarein toor tariqay samnay aa'ay hain. Science kay kirashmaat say inkaar momkin hi nahain. Jo inkaar karta hai woh apni haqiqat say door ha jata hai. In tamam batoon kay ba'vajood es haqiqat say bhi inkar mokin nahain kah her cheez ki baqa takhleeq vajood aur chizoon ki mojojodgi say jora howa hota hai. Science kay sath: 1234567Insan Zindgi Damagh Imkan Zarorat Tarjihaat Mada


Mafroza Math Kamistri

11- Tawazan 12- Pehlay say mojood koe hawala 13- Aalaat 14- Moavnat 15- Tajarba 16- Tajarba'gah En main say kuch ashya kay bagher kaam ka hona ya jari rehna momkin hi nahai. Esssi tara kuch ashya: a. Bonyadi darjay par faez hain b. Kuch khud to kuch nahain kartein likin karnay main moawan sabat hoti hain c. Kuch kay zariay kaam ka hona vaqo main aata hai Goya science akailay kuch nahain aur nahi akailay kuch karnay ki pozishan main hoti hai. Yah bhi kah digar ashya ossay shanakht daiti hain. Science ki pazirae yaqenan bari achi baat hai likin jo chizain os ki madad karti hain aur shanakht ata karti hain ya oon kay hawala say science aagay pharti hai, onhain kam'tar samjhna ya oon ki hosla shikani karna kisi tara darust aur mabni bar insaaf baat nahain. Bahar'toor oon ki bhi oon kay hissa kay motabaq pazirae karna hi faeda'mand sabat ho sakta hai. Bazar say eak mobael set khareedna darkar hota hai. Os ki khridari kay zimun main jahan mobael ki kargozari ko daikhna hota hai wahaan os kay hosn banavat aur paedari (mada-e-takhleeq ki noeat) ko bhi malahza kiya jata hai. Dokan'dar maal kay sath sath maal kay hosn ki bhi qimat vasool karta hai. Aksar'oqaat hosn kay hawala say maal ki voqat say kahein ziyada daam vasool kar laita hai. Es say yah baat khol kar samnay aati hai kah science ka kirashma hi sab kuch nahain balkah Art (hosan) ossay izzat daita hai. Es hawala say science kay sath art bari mazboti say jora howa hai. Art kay bagher science izzat aur moqaam hasil nahain kar sakti. Science aur art aapis main wabasta hai. En donoon ko shanakht aur naam zoban ata karti. Science kay khoob'surat kamal kamputar ko, kamputar kis nay kaha. Science aur art apnay arooj par hoon likin takhleeq panay wali cheez ko jab tak naam mayassar nahain aa'ay ga os ka aam hona aur os ki maket ka vajood momkin hi nahain. Zoban jahan science kay kamal, kirashmay aur honar'mandi ko naam daiti hai

wahaan os kay hosan ko bhi shanakht say navazti hai. Her her joz kay liay naam tajveez karti hai. Kamputar ka koe porza chahiay hafeez sentar ja kar os porzay ka naam laina parta hai warna wo porza mil nahain sakay ga. En morozaat kay tonazar main yah kaisay kaha ja sakta hai kah science hi sab kuch hai. En donoon omoor ko nikal dijiay science ki hawa nikal ja'ay gi. Lihaza arbaab-e-ekhtayaar par lazam aata hai kah jahan woh science ki pazirae kartay hain wahaan arts aur zoban ko bhi otni hi izzat aur takreem dain. Yahhi insaf ho ga warna yah donoon yatimi ki zindgi gozarain gay jis kay natija main takhliqi amal ko na'qabal-e-talafi noqsan ho ga.


Tehreer apni haqiqat main guftagu hi hoti hai
Goftegu Tehreer

Izhaar kay liay omoman doo zareay ekhtayar kiay jatay hai:

En donoon zaray kay liay kisi na’kisi zoban ka wasila ekhtayar karna parta hai. Zoban izhar kay hawala say, alfaz say tarkeeb pati hai aur alfaz aawazoon (alphabet) say bantay hain. Her lafz apnay samaji, moashi, tehzibi aur siyasi daeray aur kur’ray main rehtay howay mafaheem hasil karta hai. Lazam nahain kah kisi dosray halqay/daeray/ku’ray main mohajrat kay baad lafz ki tarkibi haiti aur mafhomi surat bahaal aur baqarar rahay. Ta’ham woh apnay mozo kay hawala say os kay estamali mafaheem say zaroor aagah hota hai kon’kah wo samay bhi hota hai. Os ki bonyadi koshesh hoti hai kah jo wo kehna chahta hai sonay ya parhnay wala aasani say samjh aur jan sa’kay. Ossay es amar say qate gharaz nahain hoti kah faqray ki nahvi surat kaiisi hai kayoon’kah baat auroon taak ponchana hi os ka bonyadi aur aakhri maqsad hota hai. Bolnay sonay aur parnay wala en zara’ay ko oon kay bonyadi mafaheem kay motabaq apni tehreer aur taqreer main estamal karta hai. Mazay ki baat yah kah es main danistagi ka bohat hi kam amal dakhal hota Asal sawal yah othta hai kiya alfaz baat ko os kay asal mafaheem kay motabaq auroon taak ponchanay main kafi hotay hain ya en kay hawala say baat auroon ki samjh main aa jati hai? Jawab yaqenan nafi main ho ga. Es moamla main kuch aur chizain bhi dar’kar hoti hain jin ka malahza la’yaeni aur bai’maeni nahain hota. Maslan Lab-o-lehja Guftagu ka andaz Asloob--e-takallam Boltay waqat bolnay walay ki nafsyati kaifiat aur halat Sonay walay ki sontay waqt nafasyati kifiat Moqa mohal aur majavza mahool

Sayaq-o-sabaaq Bolnay walay ki boltay samay body language Cehray kay ta’asraat (face impressions) Baat kartay waqt hathoon waghera kay esharay Direct aur indirect guftagu ka farq Guftagu say motalaq hona ya na’hona Indirect guftagu ki surat main alfaz tarjamay ki surat ekhtayar kar laitay hain. Diwaar kay os par say soni gae guftgu kay alfaz kitnay hi wazay kayoon na hoon mafhoon kay hawala say abhaam baqi rehta hai. Es ki waja yah hai kah guftagu ka moqa mohal, mahool, noeat, zarorat, (bolnay walay ki) body language, chehray kay ta’asraat aur hathoon wagherah ki naqal-o-harqat samany nahain hoti. Es qesam ki guftagu ghalt’fehmi ka sabab ban jati hai ya ban sakti hai. TV ya radio par chalnay walay darmay kay sath saz aur mukhtalif aawazoon ka estamal kayoon kiya jata hai. Es ki waja es kay siwa kuch nahain kah alfaz mafafaheem ko wazay karnay kay liay kafi nahain hotay. Darust tafheem kay kay liay en mo’awan anasar ka hona az bas lazam hai. Tehreer apni haqiqat main guftagu hi hoti hai. Tehreer ki surat main ramooz ( . , - ! ? : ‘ “ ” hairitaya sawaliya kay liay!? Ka estamal hota hai) estamal main latay hain. Ramooz da’haqiqat tehreer ka moawan mafhomi libas hain. Qari kitna hi zahein-o-fateen kayoon na ho tehreer kay es moawan mafhomi libas ki zoban say aaga hota hai. Guftagu kartay samay guftagu koninda ki boday language kay sath sath os kay cehray kay ta’asraat aur guftagu say motalqa sign language waghera ko bhi malahza kar raha hota hai. Samjhnay kay hawala say koe bhi chook mafaheem main gomrahi ka rasta nikal sakti hai. Goya guftagu main basarat kay sath sath sama’at bhi tafheem ka fariza sar’amjam day rahi hoti hai. Sama’at say mehroom shakhas basarat say donoon kaam lay raha hota hai. Yahi surat basarat say mehroom shakhas ki hoti hai. Woh sama’at say donoon kaam lay raha hota hai. Aisi surat main yah donoon hisain ziyada motharak ho jati hain. Sar Sar ki aawaz sonae daiti hai likin kuch nazar nahai aa raha hota. Basarat kay hawala say khatray ka andaza ho jata hai kah ether kidhar kahein sanp hai. Kachray kay dhair kay opar harkat hoti hai jis say andaza hota hai kah es dhair kay nichay koe jan’dar cheez harqkat kar rahi hai. Ta’hum yah omomi baat nahain. Ziyada’tar log en donoon hisoon kay malik hotay hain. Yah baat teh samji jani chahiay kah alfaz

tafheem kay moamla main kafi nahain hotay. Darust tafheem kay liay moawan anasar ka hona yaqenan lazam hai. En moawan anasar kay paish nazar mazeed haroof ki tashkeel ka kaam abhi baqi hai aur es janib koe khatir’kha tavajo nahain di gae. Maslan monh say kuch nahain kaha jata likin baithnay ya chalay janay kay liay esharay ka estamal aam hai. En donoon esharoon kay liay koe haroof tashkeel nahain pa’ay halankah yah pori shidat kay sath mostamal hain. Esharoon kay ziman main un’gint misalain paish ki ja sakti hai.


Hyku haiat, tajaba aur tagheraat eak motala

Hyku/Hycu japani senaf-e-adab hai. Hamaray hann Hiko/Hikoo talafaz mustamal hain. Es ki daramad ka sehra Dr. Mohammad Amin per hai. Es kaay lea 17(5-7-5) arkaan teh pa’ay. Kush nay pabandi ki or kush es pabandi say aazad rahay. Dusri daramda asnaf ki tarah es senaf-eadab nay bhe es deherti ka mazaaj apnaya or ab yah ajnabi mehsoos nahain hoti. Yah asooli se batt hai kah mahajar ja taak os dherti ka mazaaj, saliqa,rovaeya, toor –o-atwar, assool mashrat waghra ekhtayar nain karta, awaal ta aakher mahajar hi rehta hai. Hyku/hikoo nay bhe es adbi or samaji assool ko nazar andaz nahain kaya. Es ki rooh main yahaan ki matti ki khushboo aanay kay sabab yah senaf-eaadab khoob phalli pholi. Sab say bara batt to yah hai kah essay chahnay waloon ki achachi khasi tadaad mil gae. Dr. mohammad Amin nay na serraf tarajam (ZARAAD PHOLOON KI KHUSHBOO) pesh ki’ay balkah khud bhe baray shaandar hyku tehreer kiay. Akhtar Shomaar kay haan Hamdiaa,Nateaa or karbalae hyku pernay ko millay. Eak entakaab Naseem saher nay pesh kiya. Aap khud bhe achchay sha’er

hain or aap ka kalam mukhtalif adbi rasael main shaya hota rehta hai. Hider Gardayzi ka mujmoaa abtadae dennoon ka hai, es nay bhe es senaf ko waqar bekhsha. Oon ka soch apni noeat ka hai. Hamaet Ali sha’er kay Hyku saraf-e- nazar nahain kiay ja sakain gay. 1986 main Maqsood Hasni nay “ Sapnay Aglay Pehar Kay” nasri hyku pesh kiay jin ka Punjabi, Sindhi, Pushto,Gurmakhi, English wagera main tarjama howa. Goya yah sab es senaf ki maqboleat ka sabab bana. Aaj yah surat hai kah es senaf ka charcha yahaan bohat sari zobanoon main milta hai. En zabanoon main yahaan kay mazaaj or mashrat kay sath bohat say baray umda or la’jawab hyku pernay ko mil jatay hain.Assal main es ki maqboleat ka sabab es ka ehtasar or maqami hyko nagaroo ki kavash gari hai. Hyku main bunyadi cheez os ka nazreaa-e-tekhleeq hai jabkah haet sanvi moaamlah therta hai. Nazrea-e-takhleeq main teen batain aati hain: Kisi cheez, khasusan fitri or qudrati aanasar per pehli nazar peray os nazar kay hawala say peda honay wala ta’asar Os peda honay walay ta’asar ko ossi tarah jaysa wo hai qalam kaghaz kay hawalay kar dayna Peda honay walay ta’asar main kisi qesam ki tabdeli or aalodgi nahain honi chahea. Agar tabdeli ho gi ya ki ja’ay gi to ossay hyku ka naam dayna manasab na ho ga Hamaray haan jab Dr. Mohammad Amin nay es senaf-e-sukhan ko motaraf karvaya to darj-e-bala ammoor ko avaleat hassal rahi tahum es kay lea teen mesray (lines) qarar pa’ay. Chand masalain malahzah hoon: Yah safar hai, qayam hai, kiya hai Yah masafat kah teh hoe na kabhe Zindgi kiya hai ratjagoon ka safar Sabr lekha gaya lahoo say tery Tashnagi so rahi the khimoon main Sath os kay Farat behta tha Dobti hai kabhe obharti hai Hiratoon kay khulay somandar main Merri sochoon ki dolti nao Mujh ko etni se roshni day day Dil kay kamray main beth kar pal bher Apnay halaat-e-zindgi pher sakoon

(Mohammad Amin) (Akhtar Shamar)

(Bashir saefi)

(Hidar Gardayzi)

Baad azaan es kay ovazan per mobahas ka silsala chal nikla or es kay lea 17(5-7-5) arkan ki pabandi lazam therri. 1986 main Maqsood Hasni kay nasri hyku ka majmoah “Sapnay Aglay Pehhar Kay” shaya howa. Khayal tha kah yah achchi khasi tunqeed ka nashana banay ga lekin es majmuay ki bari tehseen-o-pazerae hoe. Es kay mukhtalif zobanoon main tarajam howay. Nasri hyku ko pesh karnay ka bunyadi maqsad yah tha kah obernay walay ta’asar bahartoor kisi bhe hawala say majro nahain hona chahea. Nasri kalam main aahang ko bunyadi heseat hasal hoti hai. Aahang darhaqeqat tovazan (Balance) ka dusra naam hai. Batoor namona kuch hyku malahzah hoon: Jevan kay pechlay pehar Aglay pehar kay sapnay Sonay nahain daytay aksar Aao zohad-o-taqa Taqleed-e-aasar main Pamela kay naam kar dain Makhe ghaleez to hai Apni hat main lekin Naak ki dushman hai Kala kawa Kali ratoon main Mehman ojaloon ka Dr. Sabar Aafaqi ka kehna tha kah yah hyku nasri nahain hain. Oon kay motabaq her mesray main wazan hai or tenoon mesroon kay ovazan alag say hain. Batt zara mazeed aagay bhari to hyku kay pehlay or tesray mesray ko humqafeaa hona zaroori qarar day deya gaya. Maslan sha’er Ali Sha’er ka yah Hamdea Hyku malahzah farmaein: Naam adab say lay Saray ojalay phelay hain Esam-e-Mohammad say Assal moaamlah yah hai kah mahajar apnay deas ki samaji, moaashi, emrani, masherti or nafasyati rovayaat sath lata hai lekin dusri valaet main yah sab nahain chalta. Ossay os kheta-e-araz kay hawala say jena paray ga warna mohajar ka mohajar hi rahay ga. Yahaan es batt ko bhe bhoolna nahain chahea kah wo huko ka ebtadae door tha.

Ensan ki tarah asnaf-e-sukhan waqat kay sath tagheraat say guzartein hain. Ghazal ko dakh lain gham-e-janaan kay hesar say nikal kar gham-e-doraan or gham-e-rozgar tak aa ponchi hai. Ehhad-e-Meer or aaj ki ghazal ko dakh lain fiqri or asloobi etbar say zameen aasman ka faraq nazar aa’ay ga. Tahum es ki eak cheez tura-e-amteyaz rahay gi wo es ka godaz or reshmeat hai.Yah silsala roknahain gaya ga. Khuda janay aatay waqtoon main kahaan tak ponchachy. Ungint tajarbay hoon gay or essi ka naam zindgi hai. Bhala hyko en tajarbatt say kayoon kar bach pa’ay gi. Tajarboon ka rasta nahain rokana chahea, yah zoban asloob or fiqar kay lea sum-e-qatal hai bawar rahay rasta rok bhe nahin sakta. Zindgi ko to chaltay rehna hai. Meray ya kisi or kay kehnay say zindgi or es say motalaq tagheraat rok to nahain satay. Hyku aaj Urdu ki maqbool tareen senaf-e-adab hai. Es main tajarbay ho rahay hain. Humdea, Nateaa or Hussani hyku taklhleeq pa rahay hain . Yah sab Japani hyku main kahaan hai. Es lea yah kehna zayada monasab ho ga kah hyku nay Urdu ka mazaj, saliqa, toor, asloob, andaz or chalan ekhtayar kar leaa hai. Aaj essay badaysi nahain kaha ja sakta. Chand Japani hyku malahzah hoon. Es say mozoaat ka faraq wazey ho ja’ay ga:

Baraf Jo hum donoon nay dakhe the Kiya es sall bhe girray gi Tunhae bhe Mosarrat hai Sham-e-khezaan Kitni hosein hai Darwazay kay sorakh say Kehkashaan Barsaat Gher ka rasta selabi hai Or mandak wahaan taer rahay hain (Zarad Pholoon Ki Khoshboo, Motarjam Dr. Mohammad Amin, Victri Book Bank, Lahore 1992)

(Basho 1644-1694)

(Yosa bosan 1716-1784)

(Kobashi asa


(Masaokashiki 1867-1902)

Aaj ki Urdu or farsi ghazal qareeb qareeb ho kar bhe apna joda rang dhang or rang-o-roop rakhti hai. Aysi hi surat Japani or Urdu hyku kay sath darpesh hai. Yah koe nae batt nahain, Hyko nay urdu mazaj ko kushdili say apnaya hai. Es ki yah kush mazaji or kushdelli hi es kay punpanay ka sabab bani hai.


Hyku eak mukhtasar ta'araf

Haiku japani senaf-e-adab hai. Hamaray haan es senaf-e-adab ka Hiko/Hikoo talafaz mustamal hain. Es ki daramad ka sehra Dr. Mohammad Amin par hai. Es kay liay 17 (5-7-5) arkaan teh pa’ay. Kuch nay pabandi ki or kuch es pabandi say aazad rahay. Dusri daramda asnaf ki tarah es senaf-e-adab nay bhi es deherti ka mazaaj apnaya aur ab yah ajnabi mehsus nahain hoti. Yah asooli se baat hai kah mahajar ja taak os dherti ka mazaaj, saliqa,rovaeya, toor –o-atwar, assool ma'ashrat waghera ekhtayar nain karta, awaal ta'aakhir mahajar hi rehta hai. Hyku/hikoo nay bhi es adbi or samaji assool ko nazar andaz nahain kya. Es ki rooh main yahaan ki matti ki khushboo aanay kay sabab yah senaf-e-aadab khoob phali pholi. Sab say bari baat to yah hai kah essay chahnay waloon ki achachi khasi tadaad mil gae. Dr. mohammad Amin nay na'serraf tarajam (ZARAAD PHOLOON KI KHUSHBOO) paish ki’ay balkah khud bhi baray ehtamam sey baray shaan'dar hyku tehreer kiay. Akhtar Shomaar kay haan Hamdia, Nateaa aur karbalae hyku parhnay ko miltay hain. Eak entakaab Naseem saher nay paish kya. Aap khud bhi achchay sha’ir hain aur aap ka kalam mukhtalif adbi rasael main shaya hota rehta hai. Hider Gardayzi marhoom ka mujmoa abtadae dinoon ki yaad taza karta hai, es majmoay nay bhi es senaf-e-adab ko sarvat aur waqar bekhsha. Oon ka soch apni noeat ka hai. Hamaet Ali sha’er kay Hyku saraf-enazar nahain kiay ja sakain gay. 1986 main Maqsood Hasni nay “ Sapnay Aglay Pehar Kay” nasri hyku paish kiay jin ka Punjabi, Sindhi, Pushto,Gurmakhi, English waghera main tarjama bhi howa. Goya yah sab es senaf ki maqboliat ka monh bolta saboot hain. Aaj yah surat hai kah es senaf-e-adab ka charcha yahaan bohat sari zobanoon main yahaan kay samaji aur mazaji hawaloon kay sath milta hai. Barr-e-sagher ki bohat sari zabanoon main yahaan kay mazaaj or ma'ashrat kay sath bohat say baray umda aur la’jawab hyku parh nay ko mil jatay hain. Assal main es senaf-eadab ki maqboleat ka sabab es ka ehtasar aur maqami hyko nagaroon kay khaloos aur pur'saliqa asloob-e-takalam say jora howa hai.

12- Tabdiliaan zobanoon kay liay foladi Vatamunz ka darja rakhti hain
Her zoban kay zakhira-e-alfaz main azafay kay omomun doo zariay hotay hain: 1- Bazar aur gali ki guftagu/bool chaal 2- Shairi Shair ka reshta aur fikri ta'alaq pori kaenat say jura howa hota aur woh kaenati dukh sukh apnay sinay may samaitay howay hota hai. Logoon kay dukh sukh kay qareeb honay kay sabab woh oon ki zoban/bool chaal say bhi na'danista aur kabhi kabhi danista toor par matasar hota hai aur yah amal rozana ka hota hai. Her aglay din surat'haal gozray din say kisi na'kisi sata par kuch na'kuch mukhatalif zaroor hoti hai. Es amal ko ‫روزانگ ٔی‬ kehna ghalt nahain lagta. Yahi waja hai kah shair/likhari kay towasat say zoban main: a. na'ay alfaz dakhal hotay rehtay hain. b. lafzoon kay doo ya doo say ziyada talafaz samay aatay hain. c. lafzoon kay na'ay estamalaat vajood patay rehtay hain. d. pehlay say mojood lafzoon ki ashkaal main tabdili aati rehti hai. e. lafz na'ay maeni laitay rehtay hain. e. na'ay mahavray, nae tarkibaat, na'ay marakbaat waghera bantay rehtay hain. f. pehlay say mojood mahavray, tarkibaat, marakbaat waghera main mukhtalif noeat ki tabdiliaan hoti rehti hain. g. kisi zoban kay lafzoon ko kisi aur zoban ka batana zabar'dast ziyadti hai kayoon'kah kisi bhi dusri zoban ka lafz apni asal kay motabaq kisi aur zoban main dakhal nahain ho hota. Ossay nae zoban kay mazaj aur too-o-atwaar ko ekhtayar karna

parta hai. Goya kisi na'kisi sta par os main tabdili zaroor aati hai. h. lafz nae zoban kay sabqoon l'ahqoon ya masadar kay sath jur kar bilkal hi alag say ho jatay hain. Ab daikheay hoor, ahwal, oqaat, asami, media waghera urdu punjabi pothohari gojri sindhi balochi pakhto waghera main wahid estamal hotay hain jab'kah yah lafz ya aisay bai'shumar alfaz apni asal main jama hain. zima ko zoma khalwat ko khilwat bhi bola jata hai. qulfi siray say koe lafz hi nahain hai likin aam estamal main aata hai jab'kah asal lafz qofli hai likin qofli ko ghalt samjha ja'ay ga. karwat laina ko karwat badalna, zindagi karna ko jina wazu sajana ko wazu karna estamal kiya jata hai. Hindustani, Arbi aur Farsi ka majmoa hai likin essay moqami khayaal kya jata hai. chibar/chibard, mint'maar, mintoon, votoon, spotoon, advaesoon waghera konsi angraizi kay alfaz hain?! lafz biryani kisi bhi gosht say bannay walay chawaloon kay liay estamal hota hai halan'kah yah darust nain. Agar es kay liay alag say naam rakh diya'ay jaein to konsi ghalt baat ho gi. Maslan: morgay/kokar kay gosht say bannay walay chawaloon ko kokaryani/kokadyani keh di ja'ay to ghalt kiya hai. ga'ay kay gosht say bannay walay chawaloon ko gaoyani kehna ziyada monasab lagta hai ‫سید اعجاز شاہین‬ ki eak ghazal kay es shaiar ‫روزانگ ٔی خوف سے تنگ آچکا ہوں میں‬ ‫یارب! ہو اب ،ہواۓ مہ و سال مختلف‬ main estamal honay walay es marakab 1) ‫ روزانگ ٔی خوف‬par en dinoon ) mukhtalif hawaloon say

guftagu chal rahi hai. Bila'shuba yah marakab gher manus hai aur kabhi kahein parnay sonnay main nahain aaya es liay kisi ostad shair kay haan say sanad dasyaab hona momkin nahain lagta. Yah hiqiqat apni jaga likin yah eak azafa zaroor hai. Dusra ostad shair konsi koe hades(2) likh giya hota hai jo street os ki pabandi karay.(3) Ab moamla seraf es kay mostamal honay ka hai. Es ka faisla waqt hi kar sakta hai kah ‫روزانگ ٔی‬ aatay kal ko kya shakal ekhtayar karta hai. Syed sahib nay Urdu zoban ko eak naya lafz diya hai es kay liay hamain oon ki tehsein karni chahiay. Bawar rehna chahiay, zinda zobanoon main lafzoon kay azafay ka amal kabi khatam nahain hota aur yah amal intahae sehhat'mandi ki daleel hota hai. Zobanoon ko aur oon kay zakhira-e-alfaz ko makhsus aur mehdood ya aur zobanoon ka batana dar'haqiqat onhain mout kay ghat otarna hai. Zahiri ya batni sata par oon main koe na'koe tabdili zaroor aa gae hoti hai. En tabdilioon kay hawala say hi izhar kay amal ko phalnay pholnay kay hawala say foladi vatamunz mayasar aatay rehtay hain.(4) -------------------1. Es marakab main hamza ki jaga zair ka estamal samjha ja'ay 2. Lafz hades Aaqa Karim (oon par darood aur salam ho) kay farmane- garami say makhsus ho giya hai 3. Street ya phir her kehnay walay ka apna mazaj aur apni tarjihaat hoti hain. dusri baat yah hai kah khayaal aur jazbay daeroon aur kurroon kay kab paband rehtay hain. 4. foladi vatamunz, doo alag chizain aur doo alag zobanoon say ta'alaq rekhtay hain

rawaan ravi main achanak yah marakab tarkeeb pa giya hai. Es marakab ko kis tara zoban say nikalain gay. Na'danista toor par yah marakab zoban ka hissa bun chuka hai. Aatay kal ko essay nae shaklain aur na'ay maeni miltay rahein gay. (www.forumpakistan.com, www.ebazm.com, www.freedomuniversity.com)

13- Eak karwa sach
Musbat ekhtalafaat fikri balidgi kay liay yaqenan baray kaam ki cheez hain. Eslah-e-ahwal kay liay en ki mojodgi baray kaam ki cheez hain. En hi kay hawala say tameez-o-imtiyaaz ki surtain samnay aati hain. Insan ki baad’qismati yah hai kah insan sadyoon say taqseem dar taqseem kay amal say gozarta aa raha hai. Es say bari baad’qismati yah hai kah yah amal din ba din bharta hi chala ja raha hai. Mafad parast anasar inhain mazeed brha rahay hain. Natija-e-kar insan ka laho bay’waqar ho giya hai. Insan mehaz in kay hath ka khilona ho giya hai. Jab okta jatay hain toor phoor kar phank daitay hain. Aakhar yah sab kiya aur kayoon hai????? Ehsas tabqay na’seraf es par ghoor kartay hain balkah dukhi bhi hotay hain aur wo khud ko bay’bass samjhtay hain. Aman aur insani sakoon kay liay apni se kosheshain bhi kartay hain. Mafad parast tabqay aman aur sakoon kay kayam kay liay talwar otha rahay hain. Jan’kah haqiqat yah hai kah bay’sakoni kay wo khud zima’dar hain aur raad’amal ko khatam karnay kay liay gilay sokay sab ko ragra diya jar aha hai. Wo khud ko mehfooz karna chahtay hain hain. Wo jantay hain bil’aakhir moot oon ki ho gi. Chinay ga’ay wasael wapis chalay jaein gay. Ansted University kay bani member Dr. Roger Haw samaji zimadari ka ehsas karnay aur nibhanay kay hawala say kaam kar rahay hain jab’kah Dr. Adam B. Bodomo samaji sanjhoon kay hawala say apnay hisa ka kirdar ada kar rahay hain. Mairay nazdeek her doo omoor kay sath lisani mamaslatoon aur wahdatoon ko talashnay ki bhi zarorat hai. Goya aman sakoon aur wahdae-e-insani kay liay in tinoon omoor par bhar’poor kaam karna aaj ki pehli tarji qarar pae jani chaheay. Es tara insan taqseem dar taqseem kay amal say najaat pa sakta hai. Ba’surat digar aatay kal ka insan, insan nahain darinda ho ga. Bawar rehna chahiay aatay door ki shabashi ya lanat, gozray door kay sar aati hai. Yah baat itni bareek aur mohbam nahain jo insan ki samjh main na aa sakay. Adaray shah kay gamashtay hotay hain aur her acha bora os ki khush’nodi kay liay sar’anjaam daitay hain. Onhoon nay kabhi aur kisi bhi door main logoon kay liay kuch nahain kiya halankah wo logoon ki behbood kay liay qiyaam main aatay hain. Shah aur os kay adaray hamaisha say awaam ki jaib ka bojh rahay hain. Jab tak insan samjh nahain jata bojh rahain gay. Logoon ki mehnat ki kamae par shah aur os kay gamashtay aish ki gozartay rahain gay. Logoon ko chota gosht daikhnay ko naseeb nahain hota likin shah ki moqadas ga’ay ko haftay

main doo bar mayasar aata hai. Ajeeb andhair hai mehnat karnay waloon ki izzat karnay ki baja’ay onhain shah ki gholami karnay par majboor kiya jata hai. Inkar ki surat main in ki gardanain jisam ka hisa nahain rehtein. Mein samjhta hoon es main shah aur os kay ghamashtoon ka koe qasoor nahain. Yah sara qasoor in mehnat’kashoon ka hai. Yah moti se baat aakhar aaj tak in ki samjh main kayoon nahain aae. Dunyaan ki sari laraeaan shah kay liay lari gae hain. Warna aam admi ka kisi dosray molak kay aam aadmi say kiya masla hai. Dunyaan kay her khitay ka aam admi kayoon nahain daikhta moamla shah ka hai lihaza wo jananay aur os ka kaam janay. Os ki madad aur ta’avan kaisa. Sarkain bana raha ho, hospital tameer kar raha ho, yatimoon kay liay koe project bana raha ho koe bhi kaam jo insan kay liay faeda’mand ho to es hawala say madad ka jawaz nikalta hai. Aisa koonsa adara hai jahan say aam admi ko faiz mil pata hai. Darkhast dahinda hi ko dhar liay jata hai ya phir wo insaf ki hasoli kay liay airiaan ragar ragar kar mar jata hai. Molvi pandat, padri waghera kabhi danista aur hamaisha adat say majboor insanoon ko taqseem kartay rehtay hain. Barah-e- rast na’sahi yah bhi shah kay madad gar hain. Mein kehta hoon hindo, muslin asae, yahodi, sikh waghera say pehlay her koe insan hai. Yahhi kora-e-arz par os ki shanakht hai. Es kay baad hi os ki koe sanvi shanakht aati hai. Ba’toor insan, insan ko insan kay qareeb’tareen hona chahiay. Apnay masael khud say hal karay. Apni zaroratain khud say pori karay. Dukh main eak dosray ka kaam aa’ay. Insan, insan ki khud say hifazat ka zima lay. Essay shah aur os kay gamashtoon ki zarorat hi nahain rehni chahiay. Jab insan, insan kay qareeb aa ja’ay ga to koe masla hi baqi na rahay ga. Aaj insan ko shah aur os kay gamashtoon ki zarorat nahain hai. Insan ko insan ki zarorat hai. Shah aur os kay gamashtay badi ka khoda hain. inhain taiyagnay ki zarorat hai. Insano aao shah aur os kay gamashtoon ka galap choro aur apni madad aap kay asool ekhtayaar karo. Mein yaqeen say kehta hoon in say tomhain kabhi kuch nahain mil pa’ay ga. Yah apna olu sidha karnay kay siwa kuch nahain jantay aur nahi janna chahtay hain. Aaj kay halaat main ehal-e-dard aur ehal-e-danish ka faraz hai kah wo insanoon ko eak dosray kay qareeb laein. Insan ko taqseem kay her harbay say bachanay ki sae karain. Samaji aur lisani sanjhoon ko talash kar dorioon ko nazdikioon main tabdeel kiya ja sakta hai. Shaed

oon ki kosheshain insan ko shah aur os kay gamashtoon say bacha sakain. Mein janat hoon yah bara karwa sach hai likin es ko janay bagher aman aur sakoon ka sans nahain liya ja sakta.

14- Kitab rasta ya moawan-e-hayaat?!
Kitab say zeyada kuch bhi motabar aur mohtaram nahain. Kitab’dost qomain zindgi main na’kami ka monh nahain dekhtein. Es haqiqat kay ba’vajood kitab (Sova’ay Quran Majeed) zindgi karnay ka meaz eak moawan onsar hai rasta nahain. Kitab guzray kal ka tajarba hai. Aaj ki zamini aur amli surat mukhtalif ho sakti hai. Essi tara aata kal kahaan khara ho ga, kuch nahain kaha ja sakta. Aaj aur aatay kal main live karnay kay liay kitab kisi haad tak moavan sabat ho sakti hai likin os say nibah aur nibarnay kay liay khud say ya halaat aur zarorat kay tanazar main teh karnay ki zarorat hoti hai. Es liay kitab par mokamal inhasar khud’koshi kay motradaf ho ga. Trainging Centre main de gae training aur training School say liya giya daras/sabaq midan-e-kar’zar main hikmat amli teh karanay aur bandooq chalanay kay kaam aa sakta hai likin aein ossi tara karna mout ko masi kehnay kay mutradaf ho ga. Wahaan surat-e-hal kay motabaq aur mayasar vasael kay hawala say hi dushman ko mara aur khud ko bachaya ja sakta hai. Hoo’baho ossi toor say karna kisi tara danish’mandi na ho ga. 1-Baz moamlaat main aqal ko guide bana kisi tara faeda mand nahain wahaan jazbaat ki pairvi karna paray gi likin bohat say moamlaat main jazbaat maslay ko kharaab kar detay hain wahaan aqal ko sathi karna paray ga. Goya dil aur damagh apnay apnay daera-e-kar main darust hain. 2-Eak moqaam par aadmi bay’bas ho jata hai wahaan dua madawa ban sakti hai. 3-Aaq kareem ka farman-e-garami hai kah sadqa bala ko kha jata hai. Goya bohat say moqamaat main sadqay ki zarorat pesh aati hai. 4-“Panchoon Havas” khamosh hoon to chati hes kaam aati hai. 5-Dolat hath ki mail hai, yah awami khahavat hai likin essay (dolat) yaksar nazar’andaz karna bay’waqofi ho ga. Es kay bal’botay par sab acha ki tovaqo bhi tabahi hai. Soo gaz rassa seray pay ganth, kitab, halaat, tagheraat kay thet hekmat-e-amli hi sab kuch nahai aur bohat saray aanasar bhi zindgi karnay kay liay zarori hotay hain.


Hindustani aur os kay lisani hadood

Hindustani (Urdu+Hindi) es waqt dunyaan ki dusri boli samjhi aur likhi janay wali zoban hai jabkah aawazozoon ki tadad aur oon kay estamalaat kay hawala say dunyan ki koe zoban es kay mad-emoqabal khari nahain hoti. Es kay bolnay walay seraf Pakistan aur bharat main hi nahain hain balkah bar-e-sagher say bahar ki walaitoon main bhi es say motalaq logoon ki kuch kami nahain. Bar-e-sagher main yah kisi mukhus alaqay ki zoban nahain es kay bavajood essay taqriban native zoban ka darja hasal hai. Punjabi, Sindhi, Balochi, Pakhto, Baravi mivati, Gojri, Rajistani, Pothohari, Haryani, Dogri, Bangali waghera bolnay walay essay apni madri zoban ki tari hi boltay aur samjhay hain. Arab dunyan main es zoban ki filmoon ko maqboliat hasil hai. Apna koe muhsus alaqa aur bolnay walay log na rakhnay kay baes hi essi mukhtalif alaqoon say mansoob kiya jata rahai hai. Hafiz Mahmood Shirani nay essay Punjabi say munsoob kiya jabkah Syed Sulman Nadvi nay Naqsh-e-Sulimai main es ka alaqa sindh qarar diya hai. Gharaz yah silsala abi tak khatam honay ko nahain aaya. Apna koe makhsus alaqa aur apnay log na rakhnay kay bavajood es nay hairatnak taraqi ki hai aur kar rahi hai. Es kay mojoda teen rasmul-e-khat raej hain: 1-Dav Nagri 2-Arbic (Urdu) 3-Roman En tenoon khatoon ko khatam nahain kiya ja sakta nahi khatam karnay ki koshesh ki jani chahiay. Hindustani (Urdu+Hindi) kisi mukhsus asloob, lehjay, taraz-e-biyan-oada, lafzoon kay estamalaat aur oon say mukhsus mafahim ki paband nahain. Rampur, Punjab, Sarhad, Sindh, Bangal, Rajistan, Gujrat, UP, CP, Dehli, Agra waghera ki Hindustani (Urdu+Hindi) apna alag say andaz aur lisani ravaya rakhti hai. Asal baat, baat ka dusray tak ponch jana hai. Agar baat covay ho jati hai to yahhi sahi Hindustani hai. Karvat laina aur karvat badalna donoon mustamal hain es liay ghalt nahain hain. Essi tarra ki unhaad misalain mukhtalif amarja kay aha-eqalam kay haan bakasrat mil jati hain. Gaodan, Chandni Baigam, janglus waghera ki eak tara ki urdu nahain hai. Mir sahib, Ustad Zooq, Ustad Ghali, Hali Iqbqal, Baidil Haidri ya phir Nasir Kazmi ki urdu eak jaisi nahain. Majid Amjid, Mira Ji, M D Taseer ya phir Abdul Aziz Khalid ka shairi rovaeya aur andaz takallam eak sa nahain. Yahaan tak kah

mohavrati rovaya eak sa nahain. Yah koe aisi nae baat nahain dunyan ki dusri zobanain jo apna mukhus alaqa aur apnay makhsus log rakhti hain, oon kay sath bhi yah masla darpaish hai. Angrazi ko angraizoon ki zoban samjha jata hai. Sir philp Sidney, John Keats ya phir W.Wordworth waghera ki angraizi eak si nahain. Bartania kay sab alaqoon main eak se nahai. Emily Dikinsan aur logfellow ki zoban ka mohavra aur lisani mazaj alag alag hai Yahi surat Chini Japani waghera ki hai. Kisi zoban ko mahdood aur mukhsus nahain kiya ja sakta. Aisa hona mumkin hi nahain, aisa ho hi nahain sakta. Mukhus mohavray main kisi bhi zoban ko qaid-o-bamd karnay ki koshesh kamyabi say humkinar nahain ho sakti. Logoon kay aalat-e-notaq, moavan aalat-e-notaq, alaqa ka kalture, logoon kay rehnay kay toor-o-andaz, asloob-e-takalam mahool aur mosamoon ko kis tara tabdeel kiya ja sakta hai?! Pakhtoon apnay andaz say Urdu bolay ga, sindhi apnay lehjay kay zair-e-asar angraizi bolay ga. Astumbol wala island waloon ki se angraizi kayoonkar bool sakay ga. Barlan aur Tokyo walay apnay apnay andaz say angraizi bolain gay. Who apni native zoban main angraizi bolain gay. Hindustani ko seraf yah sharaf hasal hai kay wo kamzoor aur mahkoon qisam (Bar-e-Sagher k hawala say) kay logoon ki zoban ho kar bhi: 1- taraqi ki manazal teh kar rahi hai 2- essay koe sarkari sarparasti hasal nahain 3- apnay liay nafrat nahain rahti. 4- Log apni marzi aur khushi say boltay aur likhtay hain. 5- Yah her kisi ko apna samjhti hai aur os ka honay main dair nahain karti aur nahi hichchahat mehsus karti. 6- Lachakdar sada aur aasan hai 7- Kisi mukhsus qoom, qabilay ya kisi mukhsus walait ki zoban nahain. Yah oosi ki hai jo issay bolta hai. Yah nazreya qatan ghalt hai hai kah yah musalmanoon ki zoban hai. Es daway kay liay Arbi rasam-ul-khat ko daleel banna kafi nahai. Mein yahaan essay Roman rasam-ul-khat main likh raha hoon to yah Yonan ya Bartania waloon ki ho gae.


Khudi na bach gharibi main naam paida kar

Zawal ka rasta os waqt humwar hota hai jab shakhas/qoom nafsyati toor par kisi dusray kay zair-e-asar ho jati hai ya ossay zehni toor par kisi ka ghulam bana diya jata hai. Barr-e-Sagher kay log baray zahein, jafa'kash, ba'himat aur iraday kay pakkay hain likin kuch mafad'parast qovatoon nay onhain gora house ka nafasyati sata par ghulam bana diya hai. Ab surat-e-haal yah ho gae hai kah jab bhi koe baat karta maghrab ki taraqi aur oon ki products ki paidari kay hawala say karta. Koe tehreer os waqt tak mokammal nahain samjhi jati jab tak os main maghrab kay kisi danish'war ka zikr nahain kiya jata. Bazzar say khareed'dari kay moamla main bhi hum laibal ko daikhtay hain. Khoob'surat botal aur nafees kawar main kisi maim/gori ka pishaab hi kayoon na band ho hum ossay bahtarein samjh kar khareed laitay hain. Es kay bar'akas apni ashya chahay kitni achi kayoon na hoon kareednay say ijtanab kartay hain balkah os main kiray nikaltay hain. Goya maghrab ki tareef sontay sontay kun'pk ga'ay hain. Jab yah kaha jata hai kah hum aisi hi ashya kayoon nahain banatay ya yah kaha jata hai kah hum kayoon takhleeqi amal ki taraf tavajo nahain daitay. Jawabun sonnay main doo batain aati hain: 1- Hamaray pas vasael hi nahain hain 2- Hum hunar'mand nahain hain/teknaloji nahain rakhtay Yah donoon batain ahmaqana hain. Yah kayoon nahain kaha jata kah kamishan'khoroon ko yah wara nahain khata aur yah kamishan'khoor hi yahaan ki maeshat kay karta dharta aur malik-o-waris banay baithay hain. Aakhir hum apnay mojood vasael ko bhar'poor tariqa say estamal main kayoon nahain latay bnalkah en ka estamal hi nahain ho raha. Essi tara na'ay vasael ki zoor-o-shoor aur puri diyant'dari say talash ki ja sakti hai. Humaray pas afradi qovat hai likin es afradi qovat ko hamaray kamishan'khoor apna jholi'cok, mil'mazdoor mazaray aur fun say ari banay par tolay howay hain. Yah toor kisi tara thek nahain. Logoon ko hunar say door rakh kar aur khaam'maal ki baramad sehhat'mand amal nahain hai. Sahib-e-Iqtadar tabqay ko : * Afradi qovat main khud'itmadi paida karnay ki taraf tovajo karni chahiay * Apni afradi qovat ko hunar'mand bananay ki taraf tovajo daina chahiay * Apnay vasael ko sastay damoon baramad karnay ki baja'ay yahaan hi

oon ka bhar'poor estamal hona chahiay. * Na'ay vasael ki puri diyanat kay sath talah kani chahiay Iqbal nay bohat pehlay keh diya tha aur os ka yah kehna kisi bhi hawala say ghalt aur bai'bonyad nahain: Khudi na bach gharibi main naam paida kar Coments RAKhan Full PK Member Joined: 06 Nov 2007 Posts: 454 An attitude make over is urgently required, otherwise, "Tumhari dastan tak na ho gi dastano mein" jkbarki Senior Proud Pakistani Joined: 14 Nov 2009 Posts: 2774 Location: Karachi Dr. Maqsood Hasni. posting,mode,quote,p,498353.html Sir, we are very much thankful to you for sharing your valueable views (few words need editing). Its very courageous to talk against the west, particularly in Pakistan. This nation definitely need Dr. Allama Iqbal's philospy otherwise for any ignorant like me, it takes no time to go in the hands of other people (that are sitting in the west) just for the sake of dollars on the cost of our sovereignty, ideology and even on the cost of Pakistan. RAKhan Full PK Member Joined: 06 Nov 2007 Posts: 454 Animosity of "WEST" is not real, this illusion is creation of idol mind(s). This world, east and west, is creation of Allah and these diferences are just local to planet earth. "Is se agae jihan aur be hai" Now we have to make decison whether we want to spend whole life fighting the "EAST vs WEST" differences, or we want to accept these differences and live an intellecually driven and God's obedient (Taqwah) meaningfull life. May God bestow us with divin wisdome and knowledge, (amen).

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