Professional Documents
Culture Documents
Maqsood Hasni
Complied By:
Prof. Mohammad Arshad Shahid (MA, MphiL)
Head of Department of Punjabi
Govt. Islamia College, Kasur
(Pakistan)
contents
1- a. Some lines about Prof. Maqsood Hasni
b. Resume Maqsood Hasni
2- Angraizi donyaan ki behtarein zoban nahain hai
3- Urdu ke rasam-ul-khat ki tabdili ka masla
4- Izhaar par pabandi khatar’nak hoti hai
5- Yah baihissi kayoon?!
6- Kya angraizi aatay kal ki zoban ho gi?!
7- Anraizi kay Urdu par lisani asraat
8- Science Art aur zoban
9- Tehreer apni haqiqat main guftagu hi hoti hai
10- Hyku haiat, tajaba aur tagheraat eak motala
11- Hyku eak mukhtasar ta'araf
12- Tabdiliaan zobanoon kay liay foladi Vatamunz ka
darja rakhti hain
13- Eak karwa sach
14- Kitab rasta ya moawan-e-hayaat?!
15- Hindustani aur os kay lisani hadood
16- Khudi na baich gharibi main naam paida kar
17- 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.
(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
b.
RESUME
(A story of 36 years)
b- 1- Poetic Language
2- Sounds
3- Literature
Experience
1- Teaching
i. Urdu (Language and Literature) 25+
Years
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
A- 1- Poetry 3 Books
1- Oot say
Sapnay aglay pehar kay
Suraj ko rook lo
2- Short Stories 3 Books
Zard kajil
Woh akaili thi
Jis hath main lathi
3- Tanz-o-maza 1 Book
Baigmi tajarbah
4- Translation 2 Books
Turk shaeri
Rabayaat-e-khayam
5- Literary Research 11 Books
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
Internet Publications:
A.
Books at net:
Complied
1 Documents at:
www.scribd.com 270
Award
Forum Pakistan
From: pakistani
To: Dr Maqsood Hasni
Posted: Sun Nov 23, 2008 11:51 pm
Subject: You won Forum Pakistan Award
Dear Dr. maqsood hasni,
Many congratulation!
Here is the post regarding the November 2008 Award show at Forum
Pakistan.
http://www.forumpakistan.com/forum-pakistan-awards-november-
2008-t18435.html
Thanks.
______
Regards,
Forum Pakistan
Articles: 473872
Total users: 119106
Education:
PhD (Linguistics)
Ansted University
“The linguistics system and sounds of Japanese”
www.scribd.com
M.Phil (Urdu)
Allamah Iqbal Open University
“Baba Majboor Life and his Poetry”
M.A. Urdu
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
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 rasam-
ul-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.
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:
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
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.
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..................
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-e-
notaq, 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.
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.
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:
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.
7- 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-o-
atwar 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.
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.
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.
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.
Goftegu
Tehreer
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.
Lab-o-lehja
Guftagu ka andaz
Asloob--e-takallam
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.
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.
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:
Aao zohad-o-taqa
Taqleed-e-aasar main
Pamela kay naam kar dain
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:
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.
Baraf
Jo hum donoon nay dakhe the
Kiya es sall bhe girray gi (Basho 1644-1694)
Tunhae bhe
Mosarrat hai
Sham-e-khezaan (Yosa bosan 1716-1784)
Barsaat
Gher ka rasta selabi hai
Or mandak wahaan taer rahay hain (Masaokashiki 1867-1902)
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-e-
adab 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 ٔیkehna 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
ہواۓ مہ و سال مختلف، یارب! ہو اب
main estamal honay walay es marakab 1) روزانگ ٔی خوف
) par 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 farman-
e- 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.
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.
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.
15- Hindustani aur os kay lisani hadood
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.
16- Khudi na bach gharibi main naam paida kar
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:
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 :
Coments
RAKhan
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An attitude make over is urgently required, otherwise, "Tumhari
dastan tak na ho gi dastano mein"
jkbarki
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Joined: 14 Nov 2009
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RAKhan
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Joined: 06 Nov 2007
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