Sakhtyaat, Sakht Shekni Raad-E-Sakht,

Sakhtyaat, Sakht Shekni Raad-E-Sakht,  Eak Aasasi Motalah

Sakhtyaat Darhaqeqat Zindgi Kay Tamam Hawaloon, Wastoon Or Rabtoon Kay Baray Main Sochnay Or Eak Makhsos Andaz Say Amal Karnay Ka Naam Hai. Dusray Lafzoon Main Yah Keh Saktay Hain Kah Sakhyaat Zindgi Or Os Kay Jumla Moaamlaat Kay Baray Main Na’serfaf Ghoor Karnay Ka Saliqa Sekhati Hai Balka Apnay Andaz Say Tajarbaat Ka Dhang Bhi Batati Hai. Hum Jo Daykh Ya Soch Rahay Hotay Hain, Wo Wohi Kuch Hota Hai, Say Zeyada Gher Zimadarana Or Gumrakun Baat Nahain. Hamara Sochna Dakhna, Karna, Lekhna Wagherah Hamara Nahain Hota. Issi Tarah Hum Apnay Sochay, Daykhay, Samjhy, Lekhay Wagherah Per Koe Aakhri Hukam Nahain Laga Saktay. Sochnay Daykhnay Ya Lekhnay Walay Ki Sochtay, Daykhtay Ya Pher Lekhtay Waqat Moot Waqay Ho Jati Hai. Jiss Kay Motaalaq Socha, Daykha, Samjha Ya Lekha Ja Raha Hota Hai Or Jo Os Ka Malahza Kar Raha Hota Hai, Os Ki Zimadari Bher Jati Hai. Yah Bhi Kah Sochnay, Dakhnay Or Lekhnay Walay Kay Andar Ka Nazar Or Qari Zinda Ho Kar Mutharrak Ho Jata Hai. Woh Tanha Nahain Hota Balkah Un’gint Samaji Reshtoon Say Jura Howa Hota Hai. Garema Kay Motabaq:

“Sakhtyaati Nazaam Momkina Ensani Reshstoon Kay Goshwaroon Per Mabni Hai”(1)
Es Hawala Say Malahza Koninda Ki Bhi Moot Waqay Ho Chuki Hoti Hai. Es Moqaam Per Samaj Ka Ejtamae Sha’oor Harkat Main Hota Hai. Issi Bonyad Per Sakhtyaat Kay Doo Assool Teh Patay Hain:

A- Tehreer Khud Ko Lekhti Hai, Mosanaf Nahain Lekhta
B- Lekhnay Kay Baad Mosanf Ki Moot Waqey Ho Jati Hai

Pehlay Assool Ka Matlab Yah Hai Kah Lekhnay Wala En Tehreeroon Say (Kisi Na Kisi Hawala Say) Aagah Hota Hai, Jo Os Mozo Say Motaalaq Pehlay Say Mojood Hoti Hain. Woh Enhi Ki Kisi Na’ay Hawala Say Takraar Kar Raha Hota Hai Ya Az Sar-E-Neo (Dobara), Oon Ki Tashreh Kar Raha Hota Hai Ya Oon Ka Pher Say Samaj Say Reshta Joor Ya Naya Reshta Talash Raha Hota Hai. Jab Woh Yah Sab Kar Raha Hota Hai Os Ka Wajood Na’pead Ho Jata Hai Or Ensani Sha’oor, Ensani Samaj Ka Roop Dhar Layta Hai. Es Moqaam Per “Main” Nahain “ Too” Ki Haiseat Baqi Rehti Hai. Main, Too Kay Motaalaq Bolta,Sochta Or Lekhta Hai. Tasavavaf Kay Sochnay Or Amal Karnay Ka Bhi Yahhi Andaz Or Watera Raha Hai. Es Leay Sakhyaat Kay Es Assool Ko Tasavaf Kay Khalaf Samjna Darust Baat Nahain.

Dusray Assool Kay Motabaq Mosunnaf Meaz Eak Zarea Ya Aalahkar Hota Hai Jo Pehlay Say Mojood Ko Shakal Daynay Ka Sazawar Hota Hai. Jab Woh Apna Kaam Kar Chukta Hai To Os Ki Moot Waqey Ho Chuki Hoti Hai. Yaeni Woh Tehreer Os Ki Nahain Hoti Jissay Woh Apni Samjh Raha Hota Hai Or Nahi Os Ki Tehreeroon Ko Os Kay Shakassi Hawala Say Liaa Ja Sakta Hai. Kioonkah Oon Tehreoon Ka Os Kay Tashakhas Say Koe Taalaq Nahain Hota.

Mosanaf Choonkah Meaz Aalahkar Hota Hai Es Hawala Say Tehrerain Khud Ko Lekhti Hain. Urdu Main Es Ka Naam Aamad Hai. Ba’qool Molana Hali:

“Aamad Say Morad Jo Shair Sha’er Ki Zoban Ya Qalam Say Bay’sakhta Nikalta Or
Forun Tapak Paray” (2)

Goya Lekhtay Waqat, Lekhnay Walay Ki Marzi Erada Ya Koe Socha Samjh Munsooba Nahain Hota Balkah Pehlay Say Mojood Ensani Sha’oor Harkat Main Hota Hai. Lekhnay Sochnay Ya Bolnay Walay Ka Vajood Anqa Hota Hai. Haan Woh Moaamlay Kay Ezhar Ka Zareaa Zaroor Hota Hai. Issay Yoon Bhi Keh Saktay Hain, Hath Qalam Or Damagh Os Lumhay Darhaqeqat Ensani Samaj Ka Ejtamae Shaoor Hota Hai.

Hali Nay Moqadma Sheir-O-Shaeri Main Aamad Kay Nazrea Ko Raad Karkay Aavord Ka Nazreaa Deya Hai. Aavord Kay Hawala Say Dekha Ja’ay To Bhi Taan Es Per Tooty Gi Kah Mosunnaf Ya Sha’er Apnay Leay Nahain Ya Pher Apnay Leay Nahain Lekh Raha Hota. Os Ki Apni Zaat Ko Os Kargozari Main Zarah Bher Dakhal Nahain Hota Balkah Wahaan Bhi Ensani Samaj Ka Ejtamae Sha’oor Mutharrak Hota Hai. Dr. Mohammam Amin Nay Kiya Khoob Kaha Hai:

“Shaeri Kisi Bhi Saaqfat Ka Movessar Tareen, Latif Tareen Or Dilkosha Ezhar
Hota Hai.” (3)

Shaeri Kisi Sha’er Ka Lisani Ezhar Nahain Balkah Saqafat Ka Lisani Ezhar Hai. Jab Yah Kaha Jata Hai Kah Shaeri Saqafat Ka Lisani Ezhar Hai To Sha’er Ka Shaeri Main Vajood Madoom Ho Ja’ay Ga.Sha’er Darhaqeqat Eak Samaj Ka Naam Hai Na Kah Os Say Morad Koe Mutkhalas Shakhas. Es Leay Shaeri Ka Kisi Mutkhalas Shakhas Kay Hawala Say Motaleaa Karna Nahaeat Gumrahkun Ho Ga.

Tushreh-O-Tafheem Main Shaer Ki Shakhaseat Os Kay Zaati Halaat Or Os Ka Zaati Mahool Ko Mad-E-Nazr Rakhna Tushre Ko Akae Tak Mahdood Kar Daynay Kay Mutradef Hai. Dusri Taraf Motaleaa Karnay Wala, Doraan-E-Motaleaa Madoom Ho Jata Hai. Wahaan Bhi Ejtamae Samaji Shaoor Kay Tehhat Motaleaa Ho Raha Hota Hai. Tehreer, Jissay Sosear Neshan (Sign) Ka Naam Dayta Hai, Doo Hessoon Main Monqasem Hi:
1- Dall (Signifier) 2- Madlool (Signified)
Dall Koe Bhi Ba’maeni Lafaz Or Madlool Lafaz Say Wabasta Shay Ka Tasavar. Her Dall Ka Eak Madlool Hai Or Her Madlool Lachakdar Hota Hai. Dall Or Madlool Kay Darmeyaan Reshta Ban Jata Hai, Balkah Reshta Mojood Hota Hai Jo Kah Saqafti Nazam Ki Pedawar Hota Hai Lafaz Abba Kay Sath Eak Tasavar Wabastah Hai. Abba Eak Shakhas Say Motaalaq Saqafti Neshan Hai. Ensani Samaj Main Taqreban Six Arab Ensan Bastay Hain Jo Banavat Or Haieat Kay Hawala Say Taqreban Eak Say Hotay Hain, En Sab Kay Leay Yah Neshan Nahain. Es Neshan Ka Taalaq Kisi Makhsos Shakhas Say Nasbi Hawala Say Jurta Hai. Goya Bohat Say Eak Say Logoon Main Kisi Makhsos Shakhas Ki Shanakhat Ki Yah Aalmat Hai. Taya Abba, Dada Abba, Nana Abba Waghera Kay Sabqay Kisi Dusray Samaji Reshtay Ki Shanakht Wazey Kartay Hain Jo Abba Or Samaj Kay Araboon Ensanoon Say Alagtar Hain.

Ga’ay Ka Eak Madlool Hai, Jo Degar Janvaroon Say Alagtar Tasavar Dayta Hai. Ga’ay Pharnay Sunnay Say Kisi Beal, Onth, Gadhay Ya Kisi Or Chopa,Ay Ka Tasavar Zehhan Main Nahain Obherta. Yah Lafaz (Sign) Sontay Hi:
A- Ga’ay Jo Eak Chopaya Hai Or Doodh Dayta Hai Ka Tasavar Obherta Hai.
B- Lafaz Ga’ay Or Dusaray Janvaroon Say Motaalaq Alfaz Or Oon Say Wabasta Tasavaraat Ki Tafreeq Samnay Aa Jati Hai Kah Ga’ay Gadha Onth, Billi Wagherah Nahain Hai
Tafreeq Kay Zemun Maim Soseer Kehta Hai:

“The Sound Of A Word Is Not Itself Important But Tha Phonetic Contract Which Allow Us
To Distiduish The Word From Ansy Other” (4)

Es Eqtabass Ki Roshni Main Lafaz Ga’ay Char Akaeoon Say Mil Kar Eak Kulli Wahdat Ban Saka Hai:

1- Ga’ay Ka Dusray Janvaroon Say Es Leay Reshta Hai Kah Woh Dusroon Ki Shanakhat
Ka Zarea Hai
2- Dusroon Say Faraq Ki Bana Per Es Ki Apni Shanakht Qaem Hai
3- Dall Or Malool Ga’ay Kay Neshan Say Wabasta Hain
4- Mosannaf Or Qari Kay Adraak Ka Aala Or Ga’ay Neshan Kay Samaj Main Yah Pehlay Say Establish Hai
Sakhyaat Kay Motabaq Kisi Neshan Ki Koe Aakhri Tushreh Nahain Hai. Lafaz Ga’ay Eak Mukhsos Or Doodh Say Wabasta Ho Kar Bhi Pher Say Dohra’ay Janay Ka Mahtaj Hai. Es Say Koe Tehshuda Maeni Wabata Nahain Kiay Ja Saktay. Qerat Or Tafael Tehzeeb Kay Andar Or Tarekh Kay Mehvar Per Hai. Yaeni Maenoon Main Tabdeli Aati Rehti Hai Es Leay Koe Qerat Ya Tashreh Aakhri Tashreh Nahain Hoti. Yahaan Tak Kah Kisi Neshan Ko Bhi Estakam Hasal Nahain. Eak Hi Moaashray Main Os Ki Ashkali Tabdeliaan Aati Rehti Hain. Jaysay Lahoo Say Laho, Taraph Say Tarap, Dovana Say Devana, Awal Say Ahwal, Qufli Say Qulfi Wagherah . En Say Eak Madlool Zaroor Wabasta Hai. Yah Bhi Kah Bolay Howay Alfaz Ki Rovaet, Lekhay Howay Alfaz Say Bohat Pehlay Ki Hai.

Yah Moaamla Quran Kay Khalaf Nahain Kah Neshan (Qurani Estala Main Esmaa) Nazlah Hain.Bilashuba Aadam Ko Esmaa Sekha’ay Gay Or Woh En Kay Hawala Say Degar Mukhloqaat Say Motbar Or Mohtaram Tehray. Zameen Par Aatay Hi Na’seraf Jagah Main Tabdeli Aae Balkah Mahool Or Halaat Bhi Aalag Say Mayassar Aa’ay. Ensan Garohoon, Tabqoon, Kunboon, Qabeloon, Jamaatoon Or Nasloon Main But Gaya. Es Taqseem Kay Sabab Ezhar Or Rabtay Kay Leay Ossay Apnay Neshan (Traces) Takhleeq Karna Paray. Agar Aataya (Nazlah) Neshan Challay Aatay To Na’seraf Neshan Ko Estakam Mayassar Rehta Balkah Gher Lachakdar Hota. Es Tarah Qeraat Or Tushreh Main Bhi Tubdeli Na Aati.

Eak Samaj Main Tafreeq Kay Sabab Ungint Peshoon, Tabqoon, Garohoon Or Qunboon Say Loog Taalaq Rakhtay Hain. Eak Hi Samaj Main Bohat Say Meni Culture Saanas Lay Rahay Hotay Hain. Jo Aalag Say Akaeaan Ho Kar Bhi Eak Wahdat Ka Hessa Hotay Hain Or Woh Jall Kay Dhagoon Ki Tarah Aapess Main Wabastah Hotay Hain, Onhain Aalag Nahain Kiya Ja Sakta. Kisi Azeem-Ul-Shan Emarat Ki Her Eint Ki Zaroorat Or Os Kay Hosan Ka Lazmah Hoti Hai. Es Haqeqat Kay Ba’vajood Her Eint Ki Apni Shanakhat Or Os Say Eak Madlool Ka Tasavar Gurra Howa Hota Hai. (5) Tahum Wahdat Kay Hawala Say Woh Madoom Ho Chuki Hoti Hai. Yah Bhi Kah Ba’toor-E-Aakae Nazar Or Qari Ko Mutharrak Rehna Perta Hai. Yah Es Aakae Ki Anna Ki Majbori Hoti Hai.
Janab-E-Ameer Say Yah Qool Munsoob Kiya Jata Hai, ‘ Kehnay Walay Ko Mut Dakho Os Kay Kahay Ko Daykho’ Yah Mosanaf Ki Moot Ka Khula 鬡n Hai. Es Tarah Qari Nazar Samay Kehnay Ya Lekhnay Walay Ki Ongli Pakar Kar Qerat Or Tushreh Ka Farezah Kayoonkar Sar Anjam Deya Ja Sakta Hai Or Na’hi Woh Ba’toor-E-Nazar Qari Wagherah Es Ki Tushreh Kar Raha Hota Hai. Aysa Mumkin Bhi Nahain Kah Eak Wakeel Jo Shaeri Ka Zooq Rakhta Hai, Ghalib Ki Shaeri Partay Waqat Ghalib Ki Zaat, Halaat Or Mahool Ko Samnay Rakh Kar Os Ki Shaeri Say Haz Hasal Karay Ga. Woh Es Ka Paband Nahain. Ghalib Os Ka Ehhad, Kisi Tarekhi Bood Ya Tasalsal Ya Kisi Seyasi Jabr Say Os Ka Kiya Taalaq Ya Os Ki Dilchaspi La’yaeni Se Baat Hai. Woh Jo Phar Raha Hota Hai Woh Bhi To Os Say Pehlay Ki Tushreh Hai. Dusri Baat Yah Kah Woh Kahi Hoe Baat Ko Apnay Andaz Main Dohraay Ga. Jab Woh Dohra Raha Ho Ga Wakeel Culture Hurkat Main Ho Ga Na’kah Koe Eak Wakeel Ho Ga. Es Tarah Galib Bhi Madoom Ho Chuka Ho Ga. Tahum Ghalib Kay Sath Hi (Identified) Wakeel Ki Moot Waqey Ho Chuki Ho Gi. Es Ki Tushreh Wakeel Culture Main Aakhri Tushreh Na Ho Gi Kayoonkah Kisi Bhi Samaj Kay Hawalay, Mehdood Or Aakhri Nahain Hotay Or Nahi En Hawaloon Ko Estakam Hasal Hota Hai. Her Porana Hawala Naee Tushreh Ka Sabab Zaroor Banta Hai.

Zamani-O-Makani Faslay Or Taghaeraat, Ghalib Say Motaalaq Wakeel Culture Kay Payroo Nahain Hain. Ga’ay Ka Madlool “Ga’ay Culture” Say Wabasta Hai. Issay Gao Culture Ya Bartanivi Cow Culture Say Nathi Nahain Kiya Ja Sakta. Goya Eak Say Culture (Naam Kay Lehaz Say) Main Makani-O-Zamani Fasloon Kay Sabab Qerat Or Tafhoom-O-Tushreh Kay Taqazay Or Zaroortain Badal Jati Hain. Maslans:
• Maqtool Ki Lash Kay Sath Falaan Rang, Qad Kath Ki Ga’ay Zebah Karkay Gosht Mas Kiya Giya(6) To Woh Bolnay Lagi
• Musa Ki Aadam Mojoodgi Main Ga’ay Kay Bachray Ki Bani Esraeel Poja Karnay Lagy(7)
• Gao Mata Ko Zar Ponchna Paap Hai
En Hawaloon Ko Daraj-E-Zael Hawala Say Kaysay Or Kayoonkar Nathi Kiya Ja Sakta Hai:
O Woh To Allah Ki Ga’ay Hai
O Ga’ay Zebah Karkay Gost Goraba Main Baant Doo
O Os Nay Bakar Eid Par Javan Or Sehhatmand Ga’ay Zebah Ki
O Bori Ga’ay Ka Doodh Patla Or Zardi Mael Hota Hai
Daraj-E-Bala Jumlay Ga’ay Say Wabasta Tasavar Kay Mukhtalef Madlool Samnay Latay Hain.

Sakhtyaati Fikar Albar Kameo Kay “ Sasifas” Say Bhi Mamasal Qarar Nahain De Ja Sakta. Sasifas To La’yaeneat Ki Aalamat Hai Jabkah Sakhtyaat Main Pher Say Dohray Janay Ka Amal, Mazeed Khoj Or Mazeed Maeneveat Ki Talash Say Ebarat Hai. Sakhtyaati Rovaeaa (Teh Dar Teh) Talash, Sciency Or Falsafiyana Hai. Baez Logoon Ko Yah Rovayah Zehni Warzesh Say Mutmasal Lagta Hai (8) Mahar-E-Nafsyat Eak Hi Sowal Nafasyati Mareez Say Mukhtalif Andaz Say Es Leay Dohrata Hai Kah Woh Madlool Say Wabastah Zeyadah Say Zeyadah Karyaan Jama Kar Sakay. Es Fael Kay Doran Dall Or Madlool Madoom Ho Chukay Hotay Hain Kiyoonkah Yah Donoon Eak Azeem Wahdat Say Wabastah Ho Chukay Hotay Hain. Woh “ Shanakhti Kaji” Ko Talash Karnay Ki Kosehesh Kar Raha Hota Hai. Issi Tarah Kisi Funparay Main Na’ay Maeni Talash Karnay Ka Amal Bulkul Maher-E-Nafasyat Ka Sa Hota Hai. Qari Bar Bar Duhra’ay Janay Kay Amal Kay Zareay Kisi Natejay Per Ponch Janay Ki Sae Karta Hai. Tahum Es Ka Hatmi Natejah Kabi Bhi Raad Ho Sakta Hai.

Neshan “Research” Per Hi Ghoor Farmaein Search Kay Lughvi Maeni Talash Karna Kay Hain.
Re Dobarah Dohray Janay Say Motaalaq Sabqa Hai, Yaeni Dobarah Talash. Lafaz Yah Zaher Kar Raha Hai Kah Talash Pehlay Ki Ja Chuki Hai Ab Essay Dobarah Talash Kiya Ja Raha Hai Ya Dobarah Say Talash Karnay Ki Zaroorat Hai. Leliford Dodi Issay Talash-O-Justajo Ka Naam Dayta Hai. Taxman Issay Masael Kay Hal Kay Lea Eak Ba’zabtah Monazam Kosehseh Qarar Dayta Hai. Naerson Kay Nazdeek Research Sachae Ki Talash Ka Zareah Hai. Jiss Kay Zareay Haqaeq –O-Afkar Ki Talash Ki Jati Hai.(9) En Ehl-E-Danesh Ki Tarefoon (Definition) Say Daraj-E-Zeal Amoor Ki Nishan Dahi Hoti Hai:

A- Talash, Dohra’ay Janay Kay Aml Ka Naam Hai
B- Dohra’y Janay Ka Amal Haqaeq-O-Afkar Ki Talash Kay Leay Ekhtayar Kiya Jata Hai
C- Mojood Say Aagay Bhernay Ki Kosehseh Ki Jati Hai.
D- Mojood Tasalli Bakhsh Nahain
E- Aazafah Ya Tarmeem Waghreah Kay Leay Mojood Say Aagay Bhera Ja Raha Hai
F- Mojood Ko Raad Karkay Aagay Bhara Jar Aha Hai
E- Re Dobarah Say Motaalaq Sabqa Hai
Sakhtyaat Main Aagy Kay Leay Post Ka Lafaz Estamal Kiya Jata Hai. Baez Loog Raad-E-Sakht Or Sakht Shakni Ko Sakhtyati Fikar Ki Na囹 Samjhtay Hain, Halaankah Yah Darust Nahain. Raad-E-Sakht Say Moraad Mojooda Tashreh Say Enharaf Jabkah Sakht Shakni Kay Maeni Pehlay Say Mojood Say Enkar Karkay Ossi Ya Kisi Or Zaveay Say Aagay Bherna Hai.Es Say Yah Natejah Akhaz Kiya Jata Hai Kah Koe Qerat Ya Tashrh Aakhri Nahain. Issay Kisi Waqat Bhi Raad Kiya Ja Sakta Hai. Os Ki Jagah Koe Nae Tashreh Ya Qerat Pesh Ki Ja Sakti Hai Or Yah Silsalah Jari Rehta Hai.

Waqat Halaat Mahool, Mosam Hajaat, Amerjah, Zaroortain, Nazreay Wagherah Sakat-O-Jamad Shay Nahain Hain. En Main Taghereraat Aatay Rehtay Hain. Qari Ya Nazar Kisi Gher Lachakdar Zaveay Ya Asool Ka Matehhat Nahain Hota. Os Kay Pesh-E-Nazar Doo Moaamlay Hotay Hain:
A- Neshan Ki Qerat
B- Neshan Say Wabastah Tasavar (Madlool/Signified)

Boht Say Rejat Pasandoon Ka Esrar Hai Kah Lafaz Ki Qerat Ehal-E-Zoban Kay Rovaeay Ki Paband Hai. Kisi Bhi Tabqay Ko Ehal-E-Zoban Qarar Dayna, Ensani Samaj Ki Mojoodgi Say Enkar Kay Mutradaf Hai. Ehal-E-Zoban To Eak Akae Hain Lekin Jab Woh Qerat Ka Moaamlah Teh Kar Rahay Hotay Hain, Madoom Ho Jatay Hain. Nasakh Nay Jo Assool Urdu Kay Leay Wazey Kiay, Khud Oon Kay Haan En Say Enharaf Milta Hai. Es Surat-E-Hal Kay Tehhat Kisi Akae Ko Wahdat Tasleem Kar Layna Sakhtyati Motaalah Say Enkar Hai. Yah Enharaf Apni Asal Main Sakht Shekni Hai. Issi Tarah Lafaz Ya Neshan (Trace/Sign) Say Wabastah Tasavar Qerat Say Alag Nahain Or Na’hi Qerat, Os Tasavar (Madloo) Say Koe Alag Cheez Hai.

Neshan Koe Khudkar Akae Nahain. Dall Or Madlool Eak Dusray Kay Leay Lazam-O-Malzoom Hain. Yah Kayoonkar Mumkin Hai Kah Kisi Dall Or Madlool Ka Hayaat Kay Dusray Shoboon Say Taalaq Na Ho. Tasneef Ka Infrastructure Codes Or Conventions Par Mushtamil Hota Hai. Yah Codes Or Conventions Tusneef Ko Hadood Say Aazadi Dalatay Hain. Her Kood Or Convention, Qerat Or Tushrah Ko Apni Hadood Kay Jabr Main Lay Layta Hai Or Issi Kay Motabaq Qerat Or Turshreh Kay Waqat Os Kood Ko Qari Ya Sharah Mar Jata Hai. Os Ki Moot Ensani Samj Ko Zinda Rakhti Hai. Lafaz Ezhar Tak Hi Mehdood Nahain Hotay Balkah Woh To Ezhar Kay Leay Moharrak Surat Bannay Ki Koshesh Kar Rahay Hotay Hain. (10) Oski Yah Moharrak Surat Joon Joon Safar Teh Karti Hai Construction Or Deconstruction Kay Mowaqay Bher Jatay Hain. Pas-E-Sakht Dakhnay Or Partal Karnay Kay Nazrea Nay Mosannaf Ko Matan Say Alag Karkay Os Ki Jagah Sheir’eat (Poetic), Jo Kah Saqafti Codes Or Conventions Par Mabni Nazm Hai, Ko Day De Hai. Yoon Saqafti Nazam Ko Ehmeat Hasal Ho Gae Hai. Tanqeed, Mosannaf Ki Sowanhi Hiseat Ki Baja’ay Os Ki Takhliqi Hiseat Ko Ojagar Kar Rahi Hoti Hai.(11) Yah Baat Yaqenan Bari Aajeeb Lagti Hai Kah Mosannaf Ko Nazar Andaz Karkay Os Ki Takhliqi Hiseat Ko Ojagar Kiya Jar Aha Ho Lekin Haqeqat Yahhi Hai.

Mosannaf Ki Takhliqi Hiseat Zaat Pat, Rang Nasal, Aalaqa, Qabelah, Jamat, Garoh,Kunba Wahherah Isi Kasafatoon Say Pak Hoti Hai. Woh, Mosannaf Jo Akae Hai, Ki Mahtaj Hoti Hai. Mosannaf Ki Takhliqi Hiseat Bohat Aagay Tak Pehli Hoe Hoti Hai . Kaha Jata Hai Agar Sachae Tak Rasae Ki Koshesh Ho To Etna Aagay (Post) Bhera Ja’ay Kah Sohabah Ki Saf Main Shamel Ho Jaein, (Alama Shibli Namai) Yahhi Taraqqi Qarar Pati Hai. Pas-E-Sakht Kiya Hai? Yahhi To Hai Or Yah Amal Sakht Sakni Kay Bagher Mumkin Nahain. Syed Abid Ali Abid Ka Kahna Hai:

“ Matalib Kay Ezhar-O-Ablagh Kay Mukhtalif Aloom (12) Poranay Alfaz Ko
Assay Maeni Pehna Daytay Hain Kah Woh Es 鬡n Ki Khas Estalah Ban Jatay
Hain Or Oon Main Lughvi Maeni Say Kahain Zeyadah Wosat Or Nae Dalaltain
Peda Ho Jati Hain.” (13)

Es Eqtabas Per Zara Ghoor Farmaein Yah Sakhtyati Fikar Ki Namaeindgi Kar Raha Hai. Yaeni:

1- Neshan Or O Ski Qerat Ko Estakam Nahain
2- Ezhar-O-Ablagh Ka Amal Sakht Shakni Ka Baes Banta Hai
3- Tashreh Ka Amal Tehrao Ka Shaker Nahain Hota Balkah Her Tashreh Kay Raad Honay Ka Khadshah Baqi Rehta Hai
4- Dall Say Wabastah Madlool Wosat Ekhtayar Karta Hai Or Os Main Nae Dalaltain Peda Hoti Jati Hain

Adab Eak Samaji Qoowat Ka Naam Hai. Issay Kisi Makhsos Akae (Mosannaf) Say Jora Nahain Ja Sakta Yaan Pal Sartar Bhi Akae Ko Wahdat Say Or Wahdat Ko Akae Say Nathi Karta Hai. Prof. Abdul Qader Sarwari Ka Kahnana Hai:

“ Shaeri Bagher Takhael Kay Peda Nahain Hoti” (14)

Takhael, Sha’er Kay Zaati Hawaloon Ka Paband Nahain Or Nahi Woh Sha’er Ki Zaat Tak Mehdood Hota Hai. Es Ka Sha’er Ki Zaat Say Seray Say Koe Taalaq Hi Nahain Hota. Shaer To Eak Zareaa-E-Ezhar Hai. Sakhyaat Adab Ki Os Shereat(Poetic) Kay Nazam Ka Taeyan Karna Chahti Hai Jiss Ki Ruo Say Adab Samaji Tashkeel Ki Jamalyati Sata Kay Toor Per Ezhar Pazeer Hota Hai Or Ba’toor-E-Adab Kay Phara Or Samjha Jata Hai. Es Baat Ko Yoon Bhi Kaha Ja Sakta Hai Kah Matan Or Qari (Shaeri Ki Takhleeq Kay Baad Or Os Ki Qerat Kay Waqat Tak) Eak Dusray Ka Samna Fael Or Mafool Ki Hiseat Say Nahain Kartay Balkah Donoon Ki Taqseem Khud Qari Kay Andar Jana Layti Hai. Dusray Khayalaat Ko Sochnay Or Samjhnay Kay Doran Khud Qari Ki Apni Enfaradeet Pas Manzar Main Challi Jati Hai Kayoonkah Os Ki Enfaradeet Ki Jagah Kharji Khayalaat Lay Laytay Hain Or Ab Yahhi Mozoo Hotai Jiss Par Os Ki Towajah Hotati Hai. Syed Abad Ali Abad Kahtay Hain :

“Ghalib Nay Kasrat Say Sanaatain Estamal Ki Hain Lekin Issi Khoobi Say Estamal Ki
Hain Kah Mahal-E-Maeni Kay Baja’ay Moaavan-E-Maqsad Hoti Hain Or Jab Oon Ki
Taraf Towajah Delae Jati Hai To Eak Khass Qesam Ka Tahaeyar Ensbat Or Estajab Hasal
Hota Hai” (15)

Ghoor Farmaeay:

1- Yah Sanaatain Ghalib Ki Taskeek Ki Hoe Nain Hain, Ghalib Kay Haan
Oon Ka Estamal Howa Hai
2- Ghalib Say Pehlay Oon Ka Estamal Hota Raha Hai, Pher Say Estamal Kay
Maeni Yah Hain Kah Nae Tashreh, Nae Qerat Or Na’ay Maeni Tashkeel Pa’ay Hain
3- Ghalib Kay Haan Mostamal Sanaatain Mahal-E-Maeni Ki Baja’ay Moaawan-E-Maqsad Hain

Eak Bar Pher Ghoor Farmaein:

1- Ghalib Pehlay Say Mojood Ka Naya Estamal Daryaft Karnay Kay Leay
Pehlay Estamal Ko Deconstruct Kar Rahay Hain
2- Pehlay Say Mojood Mafaheem Ko Raad Karkay Na’ay Zaveoon Ka Ehtamam
Kar Rahay Hain
3- Mahal-E-Maeni Ki Baja’ay Moaavan-E-Maeni Bana Kar Pehlay Say Mojood
Mafaheem Ki Kaenat Say Enharaf Kar Rahay Hain
4- Yah Kaam Mojoodah Samaji-O-Adbi Set Up Sar Anjam Day Raha Hai Nakah Ghalib
Woh To Maez Eak Waselah/Zareaa/Wastah Hain
5- Woh Na’seraf Sakht Shakni Kar Rahay Hain Balkah Pher Say Dohranay Kay Amal
Par Amal Pera Hain

Prof Mashkoor Hussain Yaad Kay Haan Meri En Morozaat Ki Tasdeeq Mojood Hai:

“Her Lafaz Par Os Kay Aam Say Aagay Bhar Kar Socheay Tab Ja Kar Gunjena-E-Maeni
Ka Talesam Aap Par Khullay Ga. Pehli Nazar Main Aam Maeni Say Aam Mafhoom Hi
Niklay Ga. Khass Maeni To Zarah Ghoor Karnay Kay Baad Hi Maloom Hotay Hain.(16)

Goya:

1- Eak Bar Pehlay Socha Gaya Hai Jo Mojood Say Raad Ho Kar Pher Say Socha Ja’ay Ga
2- Bar Bar Sochnay Say Hi Gunjena-E-Maeni Ka Talesam Khul Sakta Hai
3- Koe Bhi Soch Hatmi Or Aakhri Nahain

Fikri Etabar Say Mofakar Maez Sochnay Ka Eak Ema Hai Jiss Main Woh Kuch Nahain. Fikar Eak Fael Ko Janti Ha Or Os Ki Shakhseat Ko Bhi. Es Soch Say Aaghi Rakhnay Wala Es Say Zayadah Dilchaspi Nahain Rakhta Kah Aakhar Socha Kiya Gaya Hai. Es Main Agar Sochnay Walay Ko Rakh Lain To Woh Sochnay Ki Maez Akae Ho Gi. Kisi Akae Say Aaghi Hasal Karnay Walay Ko Kul Say Kiya Dilchaspi Ho Sakti Hai. Aaghi Hasal Karnay Wala Soach Say Wabastah Madlool Say Dilchaspi Rakhta Hai. Os Ki Yah Dilchaspi Fard-E-Wahd Ki Dilchaspi Nahain Hoti Kayoonkah Dilchaspi Laynay Wala Os Waqat Madoom Ho Chukka Hota Hai. Es Ko Zara Aagay (Post) Bher Kar Dakhain To Aayaan Ho Ga Kah Mojoodah Soch Kay Hawalah Say Pehli Soch (Sign) Or Os Say Wabastah Tasawar (Signified) Madoon Ho Chukay Hain. Es Kay Sath Nae Soch Daynay Wala Maez Aala’kar Hai. Es Soch Main Osk I Apni Shakasseat Ka Koe Dakhal Nahain Hota. Yah Bhi Kah Nae Soch (Tashreh) Par Ghoor Karnay Wala (Ba’toor Shakhass) Madoom Ho Chukka Hota Hai. Akaeaan Madoom Ho Kar Wahdat Ban Jati Hain. Peer Abdal Qadar Jelanbi Farmatay Hain:

“Her Mooman Es Cheez Ka Mokallaf Bannaya Gaya Hai Kah Qesmatoon Ki Mojoodgi
Kay Waqat Oon Kay Hasool-O-Akhaz Kay Silsilay Main Os Tak Towakaf Say Kaam Lay
Jab Tak Os Ki Qobooleat Ka Hukam Na Mil Ja’ay Or Yah Maloom Na Ho Ja’ay Kah Yah
Shay Os Ka Masoom Hai” (17)

Hazeat Peer Sahib Kay Kahay Par Ghoor Farmaein Teen Amoor Ki Wazey Neshandahi Hoti Hai:

1- Cheezoon Ki Qesmat Hoti Hai
2- Hasool-O-Akhaz Kay Moaamlah Main Towaqaf Or Taftesh Say Kaam Leaa Jana Chahea
3- Shay Kay Maqsoom Tak Rasae Hi Asal Or Haqeqi Kaam Hai

Pehli Baat Ka Matlab Yah Kah Her Dall Ka Eak Madlool Hota Hai. Dusri Ka Matlab Yah Hai Kah Jo Madlool Hum Samjh Rahay Hotay Hain Wohi Kisi Dall Ka Haqeqi Or Asal Madlool Ho, Zarori Nain. Tesri Baat Kay Maeni Yah Bantay Hain Kah Madlool Bar Bar Raad Hotay Hain Or Yah Amal Jari Rahna Chaheay. Es Amal Kay Mutwatar Or Masalsal Jari Rahnay Say Shay Kay Haqeqi Mafhoom (Madloo)Jo Khalasstan Os Say Wabastah Ho, Tak Rasae Mumkin Ho Sakti Hai.

Kisi Shakhass Par Qatel Honay Ka Bila Tehqeeq Fatva Sadar Kar Dayna Mabni Bar Ensaf Nahain Ho Sakta Kayoonkah Yah Zaroori Nahain Jo Hum Dakh Rahay Hoon, Samj Rahay Hoon Ya Jo Hamain Bataya Jar Raha Ho , Sach Ho Yah Wohi Ho Jo Hum Aankhsoon Say Dakh Rahay Hoon Ya Samajh Rahay Hoon. Hamaray Hawass Haqeqat Tak Rasae Ka Zareaa Zaroor Hain Lekin Woh Bazat-E-Khud Haqeqat Nahain Hain. Dusra Jab Hawass Kaam Kar Rahay Hotay Hain Oon Ki Zaati Hiseat Sefar Ho Jati Hai. Lehaza Oon Par Ba’toor Akae Yaqeen Kar Layna Ghalat Baat Ho Gi. Issi Tarah Jiss Moaamlay Ko Dakha, Sonna, Samjha Ya Ghoor Kiya Ja Raha Hota Hai, Bhi Akae Nahain. Moaamlay Par Ba’toor Akae Baat Karna, Nataej Say Bohat Door Rehnay Kay Mutradaf Ho Ga. Malahzah Honay Or Malahzah Karnay Main Donoon Akaeaan Eak Wahdat Hoti Hain. Madlool Ki Moot Say Wahdat Janam Layti Hai Or Issi Hawalah Say Tashreh Ka Maslah Teh Pa Sakta Hai.

Malahzah Karna Or Malahzah Hona Ko Haqeqat Tasleem Kar Laynay Say Na’esnsafi Janum Lay Gi Or Yah Amal Bay’gonah Ko Phansi Kay Phanday Tak Lay Ja’ay Ga.

Pher Say Ghoor Karnay Ka Amal Gher Fitri Nahain. Quran-E-Majeed Ghoor Karnay Ki Targheeb Dayta Hai. Ghoor Karna Neshan(Trace) Ki Bar Bar Qerat Karna Hai. Neshan Ko Mukhtalif Zaveoon Say Perkhna, Os Kay Sath Ensaf Karna Hai. Her Dall Kay Sath Wabastah Madlool Koe Attal Or Na’qabal-E-Tagher Cheez Nahain.

Taftesh Kay Doran Qatel Say Wabastah Mulzam (Dall) Ko Qatal (Madlool) Nahain Samjha Ja Sakta. Ja-E-Wardaat Ka Bar Bar Malahzah Karna, Gowahoon Kay Bar Bar Beyan Qalamband Karna, Qatal Say Motaalaqa Ashya Ka Malahzah Karna Or Oon Say Motaalaq Sowal Othana Or Malomaat Hasal Karna, Jo Baat Samjh Aa Rahi Ho Kay Mafaheem Per Bar Bar Ghoor Karna Nahaet Zaroori Hota Hai. Ho Sakta Hai Jissay Qatel Samjha Jar Aha Ho Serray Say Qatel Hi Na Ho. Yah Bhi Baed Az Qeyass Nahain Kah Maqtool Bhi Haqeqi Maqtool Na Ho. Ja-E-Wardaat Or Ashya-E-Moqaa Ka Madlool Say Koe Taalaq Wastah Hi Na Ho. Sasear Ka Kahna Hai:

“Jo Maeni Zaher Ho Rahay Hoon Woh Maeni, Wohi Nahain Hotay Jo Zaher Ho Rahay Hoon
Kayoonkah Ghaeb Ya Eltawa Main Dalay Howay Maeni Bhi Hotay Hain. Issi Sisalay Main
(Hi) Dareda Nay Nazreaa-E-Eftaraq Ko Wosaat De.” (18)

Ashya Azdaad Kay Asar Say Shanakhat Ka Zareaa Banti Hain. Kursi Es Leay Kursi Hai Kah Woh Charpae, Maez,Darwazay Wagherah Say Alag Hai. Raat Den Kay Hawalah Say Pehchani Jati Hai. Den Na Ho To Raat Pehchani Na Ja Sakay Gi Or Na Hi Den Or Raat Alag Say Koe Dall Hoon Gay. Qatl Ki Taftesh Main Eftaraki Aanasar Jama Karkay, Nataej Akhaz Karna Ensaf Kay Taqazoon Ko Poora Karna Hai.
Kisi Qatl Main Qatel Or Maqtool Ka Hona Zaroori Or Fitri Se Baat Hai. Tehreer Bhi Fitri Toor Par Mojood Hoti Hai. Issi Tarah Dall Ka Madlool Hona Koe Nae Baat Nahain. Jughra Es Baat Ka Hai Kah Kisi Dall Ka Wohi Madlool Hai, Jo Samjha Ja Raha Hai. Maqtool Ka Wohi Qatel Hai, Qesmat Ka Wohi Hasool-O-Akhaz Hai, Kisi Moaamlay Kay Baray Main Socha Jar Aha Hai, Wohi Darust Hai’ Zaroori Nahain. Duryafat Or Hasool-O-Akhaz Kay Lea Lazam Hai Kah Dohranay Ka Amal Jari Rahna Chahia. Cival Judge Kay Faysilay Kay Khalaf Session Kort Or Session Kort Kay Fesilay Kay Khalaf High Kort, High Kort Kay Feselay Kay Khalaf Supreme Kort Main Appeal Ki Jati Hai. Yah Sab Kuch Dohray Janay Ka Amal Hi To Hai. Police Thanay Say Supreme Kort Tak Kisi Dall Ka Haqeqi Madlool Daryaft Karnay Ki Koshesh Hai. Sakhtyaati Kay Nuqta-E-Nazar Say Tafteshi-O-Tehqeqi Karwae Kay Andar Madlool (Qatel) Talash Karnay Ki Sae Ki Jati Hai. Tahum Dall Say Wabastah Majavzah Madlool Haraf-E-Aakher Nahain. Agar Kaha Ja’ay Zoban Kay Andar Adab Hota Hai To Koonse Ghlat Baat Ho Gi. Taftesh/Tashreh Eak Wahdat Ka Naam Hai. Dohra’ay Janay Kay Amal Say Issi Hi Eak Or Wahdat Tak Poncha Ja Sakta Hai.

Sasear Nay Mukhtalif Or Oon Kay Bahmi Reshtoon Or Issi Tarah Oon Kay Tehzebi-O-Lesani Mushtarek Rovaeoon Kay Zareay Eak Tarah Ki “Lesani/Tafhemi Wahdat” (Signified) Kay Zareay Talashnay Ki Koshesh Ki Hai Or Yah Sab Adrak Kay Haad Ki Cheez Hai:

“Amomi Or Reshtihati Tanazar Main Zoban Ki Shanakht Ka Naam Hai Or Koe
Issa Lisani Amal Bhi Jo Fikar Bhi Rakhta Hai, Ossi Toor Par Kuch Takhleq Ho
Sakta Hai Ya Ho To Yah Bhi Os Ka Haq Ho Sakta Hai Or Reshtay Bhi Goya Ossi
Toor Os Say Kuch Na’kuch Vajood Manatay Rehtay Hain” (19)

Marozaat-E-Bala Ko Dr Waqar Ahmed Rizvi Kay Es Eqtabass Kay Tanazar Main Malahzah Farmaein, Moaamlah Saf Ho Ja’ay Ga:

“ Adab Haqeqat-E-Kharji Bhi Or Haqeqat-E-Dakhli Bhi (Hai). Woh Zindgi Ko Misaleat
Ki Oon Balandioon Per Lay Jata Hai Jahaan Amli Qoowatain Shakast-O-Rakht Say Dochar
Hoti Hain, Shaed Yahhi Woh Moqam Hai Jab Mada Shaoor Say, Vajood Tasavar Say, Rooh
Jisam Say Or Amal Fikar Say, Pehlay Vajood Main Aata Hai.” (20)

Haqeqat Dakhli Or Kharji Kiya Hai, Mashkoor Hussain Yaad Ki Zoban Main Malahzah Farmaein:

“ (Haqeqat Kharji) Jo Pehli Nazar (Qerat) Main Samajh Main Aa Ja’ay Jabkah
Haqeqat-E-Dakhli Jo Zara Aagay Bher Kar Nazar Aa’ay “ (21)

Pehli Nazar Main Samajh Main Aanay Walay Or Aagay Bher Kar Samajh Main Aanay Walay Ko Bhi Madlool Hi Kaha Ja’ay Ga. Donoon Eak Hi Dall Kay Madlool Hoon Gay. Sahi Or Darurst Ki Daryaft, Pher Say Dohranay Kay Amal Say Momkin Ho Sakti Hai. Yaeni Eak Dall Say Kae Madlool Wabastah Ho Saktay Hain Or Eak Madlool Say Kae Eftaraq Munsalik Ho Saktay Hain. Eftaraq Kay Phelay Halqoon Kay Beach/Bil’moqabal Kisi Dall Ka Assal Maqsoom Nazar Aa’ay Ga. Ba’surat-E-Degar Sab Kuch Ghalat Ya Pher Galt Fahmi Per Mabni Ho Ga.

Nazreaa Shonea Or Science Kay Hawalah Say Sakhtyaat Kay Zeman Main Kuch Na Daraj Kiya Gaya To Yah Motaleaa Adhora Rahay Ga. Dr. Gopi Chand Narang Ka Kahna Hai:

“ Haqeqat Ka Assal-Ul-Assool Agar Kuch Hai To Shoneaa Hai. Yahhi Haqeqat-E-Kulli
Hai. Haqeqat-E- Motleqah, Yahhi Tatha Hai. Issi Ki Manzal Narvan Hai Ya Kuli Haqeqat
Ki Manzal. Es Kay Bagher Nato Giyan Mumkin Hai Or Nahi Giyan Ki Tarseel Or Nahi
Sansar Ki Tarseel Or Nahi Sansar Ki Sachae Es Kay Bagher Pehchana Ja Sakta Hai. Apni
Motleq Hiseat Say Shoni Fitri Ensani Vajood Main Aadan Vajoodeat Ka Ehsas Hai.
Bodh Nay Tamam Mabaad-Ul-Tebiyati Sawaloon Ka Javab Khamoshi, Shoneaa Say
Seya Hai. Khamoshi Eak Zabardast Harkyati Tasavar Hai. Aawaz Say Kahein Zeyadah
Taqatver Or Asvaat Or Maeni Kay Un’gint Emkanaat Say Bherpoor. Gher Assal (Sawal)
Kay Zareay Asleat Ko Janun’na Or Samajhna Na’mumkin Tak Pehum-E-Masalsal”(22)

Khamoshi Aadam Vajoodeat Ka Ezhar Hai. Tahum Es Kay Baatan Main Maeni Ka Tofan-E-Bala Mojood Hota Hai. Yaeni Yah Manveat Say Labraiz Hoti Hai, Jiss Ko Talashna Bayan Karna Baqi Hota Hai. Jo Daryaft Kiay Ja Rahay Hotay Hain Oon Par Qateat Ki Mohar Sabat Nahain. Ensani Zehan Main Yah Baat Vadeat Hai Kah Woh Mojood ( Jiss Kay Motaalaq Adraak Kay Leay Sowal Othtay Hain) Par Ekhtara’aat Ka Eak Aali Shaan Mahal Tamer Kar Day. Faronoon Kay Maqbaroon Say Milnay Wali Ashya Or Tehrerain Khamosh Hain. En Ki Khamoshi Ko Daryaft Karnay Kay Leay Fikar Masalsal Or Barabar Doray Challi Ja Rahi Hai. Damagh Reshtoon Say Munsalik Honay Kay Sabab Baher Ki Kaenatoon Ko Bhi Reshtoon Kay Maal Kay Toor Per Dakhta Or Perkhta Hai. Es Tanazar Main Hi Un’gint Mafrozay Ba’toor Madlool Samnay Aa’ay Hain Lekin Enhain Haraf-E-Aakhar Ka Darjah Hasal Nahain Hai. En Sab Ko Dohra’ay Janay Kay Amal Say Guzarna Paray Ga. Khamoshi Say Wabastah Ekhtarae Tasavar Apni Zaat Main Maez Ekhtaraa Kay Seva Kuch Bhi Nahain. Signification Kay Doraan Na Janay Koonsa Reshtah Nazar Andaz Ho Giya Ho. Jall Tabhi Mokamal Jall Ho Ga Jab Os Ka Her Dhaga Mojood Ho Ga. Dr. Wazir Aagha Kay Ba’qool:

“Sakhtyaat Markiz Eak Noqtay Par Murtakiz Honay Kay Baja’ay Rabat-E-Bahum
Ki Hamil Eak Surat Main Samnay Aa Giya Hota Hai”(23)

Es Hawalah Say Pher Say Dohra’ay Janay Ki Hajit Zinda Rahti Hai. Markintael Thuri Kay Motabiq Daramdaat Kam Karnay Kay Leay Hamah Waqat Or Her Shoba Main Hokumti Madakhlat Zaroori Hai(24) 18vein Saadi Main Yah Nazreaa Raad Kar Deya Gaya (25) Fredman Nay Her Shoba Main Madakhalat Ko Ghalat Qarar Deya.(26) En Sab Kay Bar’aakas Sakarth Ka Kehna Hai:

“They Must Also Admit That It Is Utility And Production Function That Are Independent
Of Government Policies” (27)
Ghoor Farmaeay Eak Dall Kay Kitnay Madlool Samnay Aa Gay Hain Or Na’janay Kitnay Madlool Samnay Aaein Gay. Tahum Yah Baat Teh Ho Jati Hai Kah Mojoodah Sakht Ki Deconstruction Say Hi Pas-E-Sakht Mafaheem Talash Kiay Ja Saktay Hain. Neshan Khasam, Ahwal, Ya Jaloos Kay Mojoodah Mafaheem Or Tashreh Ko Aakhri Qarar Nahain Deya Ja Sakta. Es Kay Leay Pas-E-Sakht Dakhnay Ki Zaroorat Hameshah Mehsos Ki Jati Rahay Gi.

Nurgaseat Kay Estaray Main Ensan Nay Khud Say Piyar Karnay Ka Mafhoom Leaa Jabkah Lakaan Nay Es Say Es Ki Qateat Cheen Kar Eak Nae Fikar De. Os Kay Motabaq Jab Bacha Sab Say Pehlay Apna Chehrah Aaena Main Dakhta Hai To Pehchan Ka Eak Tasavar (Madlool) Os Kay Zehan Main Obherta Hai. Dobara Ghoor Karta Hai To Ossay Apnay Bikhray Howay Jisam Main Eak Wahdat Nazar Aati Hai. Ossay Eak Tarah Kay Kheyali, Tasavarrati Or Masali “Mein” Ka Ehsas Hota Hai. Ossay Wohi “Mein” Ka Marae Ya Mirror Stage Kehta Hai. Bachay Ko Khushi Hoti Hai Kah Woh Eak Wahdt Hai.

Sakhtyaat Kay Nazdeek Koe Neshan La’yaeni Or Bay’maeni Nahain Hota.Es Kay Mokammal Ya Na’mokammal Maeni Zaroor Mostamal Hotay Hain Or Os Say Koe Na’koe Tashnah Madlool Wabastah Hota Hai. Os Kay Baray Main Yah Kehna Kah Woh Maeni Nahain Rakhta, Darust Baat Nahain. Haan Yah To Kaha Ja Sakta Hai Kah Kisi Neshan Kay Aakhri Or Hatmi Maen Khoj Talab Hain. Bilkul Issi Tarah Dareda Hatmi Maeni Ko Raad Karta Hai Or Her Tashreh Ki Eak Or Tashreh Mumkin Qarar Dayta Hai. (28)

Omuman Kaha Jata Hai Kah Sakhtyati Fikar Maghrab Ki Dain Hai. Yah Nazreaa Theak Nahin. Islam Kay Pass (Khamosi), Issi Tarah Hazrat Budh Kay Haan (Shoniaa)Yah Fikar Bohat Pehlay Say Mojood Hai. Hazrat Budh Ka Nazreaa Shoneaa Zeer-E- Beass Aa Chukka Hai. Musalman Issay Ejtehaad Ka Naam Daytay Hain.Kisi Mujtahed Ka Hukam Her Jagah , Her Door Or Her Kisi Kay Leay Qabal-E-Qabool Ho, Zaroori Nahain. Es Main Raad-O-Badal Kay Emkanaat Baqi Rehtay Hain. Ejtehaad Kabhi Tehrao Ka Shikar Nahain Hota Balkah Moaamlay Main Maenveaat Peda Karta Rehta Hai.

Jehaad Say Enkar Kufar Kay Zumray Main Samjha Jata Hai. 1857 Main Ulma-E-Hind Nay Jehaad Kay Khalaf Fatva Deya. En Bohat Saray Ulma Kay Baray Achi Ra’ay Nahain Rakhi Jati. Mayray Dost Dr. Mohammad Abdullah Qazi Ka Movaqaf Hai Kah Ulma Nay Musalmanoon Ko Bachanay Kay Leay Yah Fatva Deya. Qazi Sahib Nay Zameni Or Maadi Haqaeq Ko Mad-E-Nazar Rakh Kar Yah Baat Ki Hai. On Say Etfaq Kiya Ja’ay Zaroori Nahain Tahum Moaamlay Ki Eak Sehhatmand Tashreh Zaroor Hai. Bilkul Issi Tashreh Sakhtyaat Kisi Eak Tashreh Ko Aakhri Tashreh Nahain Manti.

Sakhtyaat Ashkhass, Ashya, Moaamlaat, Emkanant Wagherah Ko Makhsoss Daeroon Or Kurroon Tak Mahdood Nahain Rehnay Dayti Balkah Oon Ka Reshtah Jumlah Daryaft Kaenatoon Say Jorti Hai. Yahhi Nashanoon Say Motaalaq Kae Or Kaenatain Talashti Hai. En Kaenatoon Kay Motaalaqaat Say Bhi En Kay Natay, Reshtay Or Taalaq Ki Khojh Karti Hai. Yahhi Wajah Hai Kah Sakhtyaat Ko Baghyana Fikar Ka Naam Deya Jata Hai. Ya Reshtay Or Taalaq Tornay Ko Fael-E-Haram Qarar Dayti Hai. Raat Or Den Kay Assool-O-Zowabat Or Moaamlaat Alag Sahi Lekin En Kay Tazad Hi En Ki Pehchan Hain. Agar Zeeddain Mojood Na  Hoon To Nashan Ki Maenveat Khatam Ho Ja’ay Gi. Zeeddain Say Takhleq-O-Tashreh Ka Amal Wabastah Hai. Aasman Es Leay Aasman Hai Kah Zameen Os Ki Shanakht Hai. Saya Darakht Ka Natejah Hai Or Darakht Ki Pehchan Hai. Oon Ka Vajood Alag Sahhi Lekin Oon Kay Reshtay Or Taalaq Say Enkar Mumkin Nahain.Phool Apni Haiat Main Alag Hai Lekin Yah Eak Dusaray Ki Shanakt Hain. Goya Mojodaat Jall Kay Dhagoon Ki Tarah Eak Dusray Say Pawastah Hain. Enhain Akaeoon Main Bant Kar Nataej Ka Hasool Ahmaqanah Se Baat Hai. Sakhtyaat Main Aakhri Kuch Bhi Nahain. Kaenaat Taraqqi Pazeer Hai. Es Main Her Lamha Aazafay Hotay Challay Ja Rahay Hain. Tabdeliaan Issay Chaein Laynay Nahain Daytain. Yah Her Neshan Ko Oon Say Jorti Or Oon Kay Bahmi Reshtay Talashti Challi Jati Hai.







Hawashi

1- Mahnama Sareer Karachi, April 1993
2- Maqadma Sher-O-Shaeri, Altaf Husain Lahore P.49
3- Tojeh Dr. Mohammad Amin Multan P.19
4- Mahnama Sareer Karachi, Oct. 1994
5- Mahnama Sareer Karachi Feb. 1995
6- Sura Baqar: 51 7- Sura Baqar:67
8- Mahnama Sareer Karachi Salnama 1994
9- Assool Or Zabtay Maqsood Hasni Kasur, 1997 P.6
10- Mahnama Sareer Karachi Aug. 1995
11- Mahnana Sukhanvar Karachi Sept. 2001
12- Sakhtyaat Issay Codes Or Conventions Ka Naam Dayti Hai
13- Albeyan Syed Abid Ali Abid
14- Jaded Urdu Shaeri Abdul Qadir Sarvai P.26
15- Albadeh Syed Abid Ali Abid P.58
16- Mahnama Rashhat Lahore Feb. 2002
17- Fatu-Ul- Ghaeb Syed Abdal Qadir Jilani Tarjama Zabar Sfzal Usmani P112
18- Mahnama Sareer Karachi Salnama 1995
19- Mahnama Sareer Karachi March 1996
20- Moroozi Tanqeed Waqar Ahamad Rizvi P.13
21-Mahnama Rashhat Lahore Feb. 2002
22-Mahnam Sareer Karachi March 1993
23- Mahnama Sareer Karachi Feb. 1993
24- Richard Froyen, Macroeconomics, Theory Ana Policy 1990 P.47 25- Ditto P.47
26- W.M. Scarth, Macroeconomics An Introduction To Advanced Methods 1997 P. 1
27- Mahnama Sareer Karachi May 1995
28- Mahnama Sukhanvar Karachi Sept. 2001