Sakhtyaat, Sakht Shikni Aur Raad-E-Sakht Eak Omomi Motalah

SAKHTYAAT,
SAKHT SHIKNI AUR RAAD-E-SAKHT
EAK OMOMI MOTALAH


Maqsood Hasni
Kasur
Pakistan

[email protected]


Sakhtyaat Eak Sehhat’mand Rovaea, Hama Waqt Taraqqi Pazeer Samaji Zororat Aur Unthak Tehqeq-O-Daryafat Ka Naam Hai. Jo Soch Ko Kisi Zamani-O-Maqani Kuray Tak Mahdood Rehnay Nahain Deiti. Yah Na’siraf Maloom (Discovered /Daryaft'shuda), Magar Gher-Ostawar Kuroon Say Bhi Ta’aluq Ostawar Karti Hai. Oon Say Reshtay Natay Daryaft Kati Hai. Is Ka Daera-E-Kar Yahaan Tak Hi Mahdood Nahain Rehta Balkah Na’maloom, Magar Gher’daryafat Kuroon Ki Taraf Paish Qadmi Karkany Kay Hawaloon Ko Ashya-O-Ashkhas Aur Oon Say Mata’alqaat Waghera Ki Jazb-O-Akhz Ki Salahitoon Say Paivast Karti Hai.Yah Paivastgi Makhsous, Mahdood Aur Paband Lamhoon Ki Daryafat Tak Mahdood Nahain Rehti Aur Na’hi Tagheyaraat Ki Surat Main Jamad-O-Sakat Rehti Hai. Is Ka Raad-E-Sakht Ka Halqa, Hamaisha La’mahdood Rehta Hai.

Kuch Log Sakhat Shekni Ko Sakht Say Inharaf Ka Naam Daitay Ya Samjhtay Hain. Yah Soch, Sakht Shekni Kay Ziman Main Darust Aur Monasab Nahain. Sakht Shikni Dar’haqiqat Mojooda Ko Mostard Karkay Aagay Bharnay Ka Naam Hai. Sakht Shikni Kay Baghair Kisi Na’ay Ki Daryafat Ka Sawal Hi Nahai Othta. Sakht Sihkini Ki Surat Main Na’maloom Kaenatain Daryafat Ho Kar Kisi Bhi Daal (Signifier) Kay Sath Bohat Saray Madlool (Signified) Wabasta Ho Jatay Hain.

Koee Daal Gher’lachakdar Nahain Hota. Lachak, Qatray Ko Sumundar Ki Taraf Marajat Ka Zariya-O-Vasela Hai Ya Is Kay Hawala Say Qatray Ka Sumundar Banna Hai. Sakht Shikni Say Hi Yah Aaghi Hasal Ho Sakti Hai Kah Qatra Apnay Andar Sumundar Bunnay Ki Salaheat Aur Johar Rakhta Hai. Daal Ko Gher’lachakdar Qarar Daina, Aaghi Kay Pehlay Zinay Par Kharay Rehna Hai. Her Zinda Aur Lachak’dar Soch Az’khud Aaghi Ki Taraf Bharta Hai. Zinda Aur Lachak’dar Soch Ko Daeray Ka Qaidi Nahain Banaya Ja Sakta Aur Na’hi Yah Osay Kush Aata Hai.Yah Un’ginat Samaji Reshtoon Main Monsalik Hota Hai.

Issi Bonyad Par Garema Nay Kaha Hai:

“Sakhtyati Nazaam Momkina Insani Reshtoon Kay Goshwaray Par
Mabni Hai”

Dr. Wazi Aagha Is Zimun Main Kehtay Hain:

“Sakhatyaat Nay Shairiyaat (Poetic) Ko Saqafti Dhagoon Ka Jaal
Qarar Dia Hai. Woh Tasneef Ki Lisani Akae Ya Maenvi Akae Tak Mahdood Na Rahi Balkah Os Kay Andar Saqafti Tanazar Ka Bhi Ahata Kiya.”

Qirat Kay Waqt Sha’ir Ka Vajood Madoom Ho Jata Hai Aur Fiqar Mojoda Taghairaat Kay Nataij Say Madlool Akhaz Karti Jati Hai Jabkah Vaqo Main Aanay Walay Madlool Phir Say Naee Tashreh-O-Tafheem Ki Zororat Rehtay Hain. Is Say Rad-E-Sakht (Deconstruction) Kay Mowaqay Bhar Jatay Hain. Agar In Lamhoon Main Sha’ir Jo Qari Bhi Hai, Kay Vajood Ko Istaqam Mayessar Rahay Ga To Os Ka Hona Aur Rehna Qarar-E-Vaqe Sumjha Ja’ay Ga To Daryafaat Ka Amal Rook Ja’ey Ga. Mosannaf Ko Likhtay Aur Sharay Ko Tashri Kartay Waqt Gher’sha’ori Toor Par Madoom Hona Paray Ga. Sha’ori Surat Main Aisa Hona Momkin Nahain Kayoon’kah Shair Ya Shakhas Apni Mojoda Shanakht (Identity) Say Mehroom Hona Kisi Qimat Par Pasand Nahain Karta. Sha’ori Amal Main Na’ee Tashrihaat, Na’ay Mafaheem Aur Na’ay Wastoon Ki Daryafat Kay Dar Wa Nahain Hotay.

Mosannaf, Qari Aur Shair Na’siraf Daryaft Kay Aala’kar Hain Balkah Her Daal Kay Sath In Kay Tavasat Say Na’ya Madlool Nathi Hota Chala Jata Hai. Is Zimman Main Is Haqiqat Ko Kisi Lamhay Nazar Andaz Nahain Kiya Ja Sakta Kah Jab Tak Mosannaf, Qari, Aur Shair Daryafat Kay Amal Kay Darmiyan Madoom Nahain Hoon Gay, Naya Madlool Hath Nahain Lagay Ga. Issi Tara Kisi Daal Kay Pehlay Madlool Os Ki Moot Say Naya Madlool Samnay Aata Hai. Pehlay Ki Haisiat Ko Gher’lachakdar Aur Os Kay Majoda Vajod Kay Aitaraaf Ki Surat Main Na’ee Tashreh Ya Phir Na’ay Madlool Ki Daryaft Ka Koee Hawala Baqi Nahain Rehta. “Mein Hoon” Ki Hat Mo’amlay Ki Dihgar Ra’vishoon Tak Rasaee Honay Nahain Daiti.

Rovaeay, Asool, Zabtay Aur Tagheraat Kay Vajood–O-Nataej Aur Awamil Ki Nature, Os Ki Theory Say Mukhtalif Nahain Hoti. Tagheraat Eak Say Hoon, Eak Tarah Say Hoon, Eak Jaga, Eak Waqt Say Mukhtalif Na Hoon, Ya Hoo’bahoo Phelay Say Hoon, Say Ziyada Koee Ahmaqana Baat Nahain Ho Sakti. Agar Tagheraat Eak Say Vajood Aur Eak Say Awamal Kay Sath Jurray Nahain Hotay To Oon Kay Nataej Eak Say Aur Phelay Say Kayoon’kar Ho Saktay Hain. Aisay Main Naee Tashreh Ki Zororat Ko Kaisay Nazar’andaz Kiya Ja Sakta Hai.

Mohinjodharo Ki Tehzeeb-O-Safaqat Say Mata'ulaq Pheli Tashrihaat, Mojoda Vasael Aur Fiqar Ki Roshni Main Bai’maeni Aur La'yaeni Tehri Hain. In Ki Madomi Par Naee Tashrehaat Ka Taj Mahal Khara Kiya Ja Sakta Hai. Aisay Main Madoom Tashrihaat Par Inhasar Aur Oon Say Commitment Naee Tashrehaat Ki Rah Ka Bhari Pathar Ho Gi. “Hai” Or “Hoon” Ki Adam Madomi Ki Surat Main Mahdood Hawalay, Mukhsous Tashrehaat Ya Phelay Say Mojood Mafaheem Kay Vajood Ko Istahqaam Mayasar Rahai Ga.

Dhoranay Ya Bar Bar Qirat Ka Matlab Yahhi Hai Kah Phelay Say Inharaf Kiya Ja’ay Ta’kah Na’ay Hawalay Aur Na’ay Mafaheem Daryaft Hoon. Pheli Ya Kuch Bar Ki Qirat Say Mafaheem Kay Darwazay Nahain Khultay. Zara Aagay Aur Aagay (Post) Hi Kuch Hath Lag Sakta Hai. Yah Dar’haqiqat Pehlay Say Mojood Say Inharaf Nahain Balkah Jo Osay Samjha Giya Ya Kaha Giya, Say Inharaf Aur Os Ki Moot Ka E’lan Hai. Agar Woh Darusat Hai Aur Aein Wohhi Hai, Jo Hai To Na’ee Tashrehaat Ka Amal Koee Ma’eni Nahain Rakhta Aur Na’hi Ka’seer-Ul-Ma’eni Ki Falasfi Koee Hasiat Aur Voqat Rakhti Hai.

Dr Gopi Chand Narag Ka Kehna Hai:

“Agar Phelay Say Tehreer (Adab) Ka Vajood Na Ho To Koee Shair Ya
Mosannaf Kuch Nahain Likh Sakta. Jo Kuch Agloon Nay Likha Her
Fun Para Os Par Azaafa(Na’ay Mafaheem Aur Na’ee Tashreh Ka Naam
Bhi Day Saktay Hain) Hai”

Dhoranay Ka Amal “Jo Hai” Tak Rasaee Ki Tak-O-Doo Hai. Yaeni Jo Ossay Samjha Giya Woh, Wohhi Nahain Hai Ya Phir Ossay Mojoda, Halaat Aur Zororat Kay Motabaq Samjhnay Ki Zororat Hai. Ossay Issi Tarah Samjhnay Ki Tashnigi, Jiss Tarah Ki Woh Hai, Kay Hawala Say Sakhtyaat Kabhi Kisi Tashreh Ya Tafheem Ko Darust Aur Aakhri Nahain Manti. Woh Mojood Ki Roshni Main Aagay (Post) Nahain Barhti Kayoon’kah Yah Mojood Ki Tafheem Ho Gi Aur Assal Pas’manzar Main Chala Ja’ay Ga. Is Tunazar Main Malazah Karain Kah Assal Na’ay Set Up Kay Bhoonwar Main Phanas Giya Hota Hai.

Sakhatyaat Matan Aur Qiraat Ko Bonyad Main Rekhti Hai. In Donoon Kay Hawala Say Tashri-O-Tafheem Ka Kaam Aagay Bharta Hai. Kiya Yah Tehreer Kay Vajood Ka Aqrar Nahain Hai?!

Matan Dar’haqiqat Khamoosh Guftagu Hai.“Khamooshi” Bai’panah Maniviat Ki Hamal Hoti Hai. Matan Ka Her Lafaz Kisi Na Kisi Culture Say Wabasta Hota Hai. Os Culture Kay Mojooda Set Up Aur Lisani Nazam Kay Mazaj Say Shanasaee Kay Baad Hi Mojooda (Na’ee) Tahreh Kay Liay Tana Bana Bonna Ja Sakta Hai. Is Tunazar Main Matan Ki Zororat Mehsoos Hoti Rahay Gi.

Doran-E- Qirat Is Haqiqat Ko Nazar Andaz Nahain Kiya Ja Sakay Ga Kah Lafaz Os Culture Kay Mojoda Set Up Ka Hath Thaam Kar Os Set Up Ki Ak’kaeoon Say Wahdat Ki Taraf Safar Karta Hai Aur Kabhi Wahdat Say Ak’kaeoon Ki Taraf Bhi Phirna Parta Hai. Her Doo Noeat Kay Safar Na’ee Aaghi Say Nawaztay Hain . “Yah Na’ee Aaghi” Hi Os Lafaz Ki Mojooda Tashreh-O-Tufheem Hoti Hai. Qirat Kay Liay Kaee Saal Aur Sadyaan Darkar Hoti Hain. Issi Bonyad Per Dr. Sohail Bukhari Nay Kaha Tha:

“Hazaroon Saal Kisi Zoban Ki Umer Main Koee Haqiqat (Maeni)
Nahain Rakhtay”

Sakhtyaat Mozoeat Say Inkaar Karti Hai. Mozoeat Cheez, Mo,Amaly Ya Phir Matan Kay Halqay Mahdood Karti Hai. Is Say Siraf Motaliqa Halqay Say Ta’aluq Ostawar Ho Pata Hai Aur Inhanasar Ki Ongli Pakar Kar Tashreh-O-Tafheem Ka Moamla Karna Parta Hai. Kiya Yah Zorori Hai Kah Kisi Istalah Ko Kisi Makhsous Lisani Aur Istalahi Nazam Hi Main Malazah Kiya Ja’ay. Ossay Kaee Dosray Lisani-O-Astalahi Systems Main Malazah Kiya Ja Sakta Hai. Is Tarah Dihgar Shoba Ha’ay Hayaat Ka Midan Bhi Kabhi Khali Nahain Raha. Aisa Bhi Hota Hai Kah Ossay Eak Makhsous Istalahi System Kay Makhsous Halkoon Tak Rakha Jata Hai Ya Phir Mukhsous Hawaloon Ki Aienak Say Malazah Ki’ya Jata Hai. Sakhtyaat Issay Gumrah’kon Qarar Daiti Hai Aur Na’hi Mojood Kay Darjay Par Fa’ez Karti Hai.

Sha’ir Kay Kisi Lafaz Ya Istalah Ko Maiz Romani System Say Kayon’kar Jora Ja Sakta Hai. Is Kay Elava Digar Kaenatoon, Samaji, Masharti, Moashi, Si’yasi, Nafasyati, Biology, Tasawaf Waghera Say Is Ka Reshta Kayoon Galat Aur La’yaeni Samjha Ja’ay. Haqiqi Kay Sath Majazi, Alamati Istearati Waghera Koray Bhi To Mojood Hain. Asteara Eak Alamat Kayoon Nahain Ya Kisi Istearay Kay Liay, Alamati Korray Ka Darwaza Kayoon Band Rakha Ja’ay. Ya Yah Dikha Ja’ay Kah Mosannaf Nay Falaan Halaat, Zaroratoon Aur Tagheraat Say Matasar Ho Kar Qalam Othaya. Mosannaf Likhta Hi Kab Hai Woh To Maiz Eak Aala’kar Hai. Tehreer Nay Khud Ko Likha Ya Tehreer Khud Ko Likhti Hai. Is Ziman Main Carles Chadoo Ka Kehna Hai:

“Zoban Eak Fa’el Ko Janti Hai (Os Ki) Shakhasiat Ko Nahain”

Qari Jo Sharay Bhi Hai, Mosannaf Kay Halaat Aur Zaroatoon Say La’taluq Hota Hai. Woh Alag Say Koroon Main Zindgi Gozar Raha Hota Hai. Os Kay Soch Kay Panshi Mosannaf Kay Korroon Say Bahar Bhi Safar Kar Rahay Hotay Hain Bilkul Issi Tarah Jis Tarah Mosannaf Apnay Living Set Up Say Bahar Ki Baat Kar Raha Hota Hai. Qari Aur Mosannaf Jin Korroon Main Zindgi Gozar Rahay Hotay Hain' Oon Main Zehni Toor Par Adjuest Bhi Hoon, Lazmi Ammar To Nahain. In Ki Fikri Living Kaee Aur Kaenatoon Main Ho Sakti Hai. Soach Living Korray Say Baher Motahark Hota Hai. Is Baat Ko Yoon Bhi Kaha Ja Sakta Hai Kah Living Korray Main Os Kay Soach Ka, Living Korra Qarar Nahain Diya Ja Sakta. “Yahaan” Os Ka Soch Hamaisha Misfit Rahay Ga. Issi Tanazur Main “Yahaan” Say Aazadi Mil Jati Hai Jabkah “Wahaan”Kay Motabaq Qirat Amal Main Aa’ay Gi Aur Tashreh Ka Fariza “Wahaan” Kay Matabaq Anjam Pa’ay Ga. Is (Mojood) Korray Main Oon Ki Moot Ka E’laan Karna Paray Ga. Qiraat Aur Tashreh Kay Liay “Os” Tak Risaee (Approach) Karna Paray Gi.

Soch Koee Jamad Aur Thous Cheez Nahain. Isay Simaab Ki Tarah Qarar Mayassar Nahain Aata. Yah Najanay Kin Kin Korroon Say Gozartay Howay La’tadaad Tabdileoon Say Hum’kinar Ho Kar Maloom Say Na’maloom Ki Taraf Barh Giya Ho. Aisay Main Qiraat Aur Tashreh–O-Tafheem Kay Liay Unseen Aur Unknown Ki Daryafat Lazam Tehray Gi. Basurat-E-Dighar Baat Yahaan (Mojood) Say Aagay Na Barh Sakay Gi. Sakoot Moot Hai Aur Moot Say Hi Na’ee Subh Ka Elaan Hota Hai.

Sakhatyaat Eak Ya Eak Say Ziyada Mafaheem Ki Qael Nahain. Yah Bohat Say Aur Mukhtalif Noeat Kay Mafaheem Ko Manti Hai. Phir Say, Is Ka Saliqa Aur Chalan Hai. Kasrat-E-Maeni Ki Hosuli Os Waqt Mumkin Hai Jab Lafaz Ya Shay Kay Ziyada Say Ziyada Hawalay Reshtay Daryafat Kiay Jaein. Yah Kahain Bahar Ka Amal Nahain Balkah Takahleeq Kay Apnay Andar Chup Ikhtayar Ki’ay Hota Hai. Daryafat, Chup Ko Zoban Daiti Hai.
Issi Bonyad Par Lakaan Kehta Hai:

“Yah Daikhna Zaroori Nahain Kah Kirdaroon Ki Takahleeq Kay Waqt
Koon Say Nafasyati Awamal Mohurrak Gardanay Jatay Hain Balkah
Signifiers Ya Daal Ko Talash Karkay Yah Daikhna Chahi’ay Kah Oon Main
Say Koon Say Alamati Maeni Miltay Hain Aur La’shaoor Kay Koon Say
Dabay Howay Awamal Hain Jo Thereer Ka Jama Pehhan Kar
Momkina Madlool Ki Nishan’dahi Kartay Hain.”


Alamat, Jo Dikhaee Par Raha Hai Ya Samjh Manin Aa Raha Hota Hai Woh Nahain Hai, Ki Namaeinda Hai. Dikhaee Parnay Walay Korray Say Os Ka Siray Say Koee Alaqa Hi Nahain Hota. Tandway Ki Tarah Os Ki Tangain Oon Korroon Main Bhi Pheli Hoee Hoti Hain Jo Unseen Aur Unknown Hain. Kiya Tandwey Ki Tangoon Aur Oon Ki Ponch Ko Tandwey Say Alag Samjhja Ja’ay Ga?
Goya Koee Matan Mahdood Nahain Hota Jitna Kah Omoman Ossay Samjh Liya Jata Hai. Kisi Culture/ Korray Ki Survival Ka Inhasar Bhi Is Baat Par Hai Kah Ossay Ird’gird Say Monsalik Rakha Ja’ay. Wahaan Daramad-O-Baramd Ka Silsala Ta’alaq Aur Reshta Kay Hawala Say Pa’oon Pasarta Hai. Is Hawala Say Lafaz Kay “Kuch Ma’eni” Kafi Nahain Hotay. Kaseer-Ul-Ma’eni Par Lafaz Ki Hasiat Aur Baqa Ka Inhasar Hota Hai.

Baaz Halaat Main Lafaz Ka Mukhsous Akaeoon Say Pavast Hona Zarori Ho Jata Hai. Ta’hum Akaeoon Say Wahdat Ki Taraf Ossay Hajrat Karna Parti Hai. Lafaz Ki Sakht Main Lachak Tasleem Karnay Ki Surat Main Her Qisam Ka Safar Aasan Aur Mumkin Hota Hai. Is Hawala Say Bari Wahdat Main Nathi Honay Kay Liay Kaseer-Ul-Mae’noon Ka Falsafa La’yani Nahain Therta.

Lafaz Tab Istalahi Roop Ikhtayar Karta Hai Aur Insani Baradri Ka Warsa Teharta Hai Jab Os Kay Istamal Karnay Walay Bakheel Nahain Hotay. Os Lafaz Ki Istalahi Nazam Aur Insani Zoban Main Adjuestment Os Ki Lachak Paziri Ko Wazay Karti Hai Aur Yah Bhi Kah Woh Sab Ka Aur Sab Kay Liay Hai. Lafaz Naqash Ko Batoor-E-Misal Lay Lain Yah Bai’shamar Korroon Main Kisi Na’kisi Hawala Say Motharrak Hai Aur Bai’shamar Mafaheem Main Ba’yak Waqat Mostamal Hai. Mazeed Mafaheem Say Parhaiz Nahain Rekhta.

Her Lafaz Kay Sath Bar Bar Dohranay Ka Amal Wabasta Hai Aur Yah Amal Kabhi Aur Kahein Tehrao Ka Shaaer Nahain Hota. Bekhrao Ki Her Lamhah Suraat Mojood Rehti Hai.

Dr Wazir Aaga Kay Nazdeek:

“Shairiat Batoor Eak Saqafti System Takhleeq Kay Tar-O-Pood
Main Hi Nahain Balkah Apni Karkardgi Say Takhleeq Ko Surat
Pazeer Bhi Karti Hai. Qari Ka Kaam Takhleeq Kay Partoon Ko
Bari Bari Otarna Aur Shai’riyaat Ki Karkardgi Par Nazar Dalna Hai”

Takhleeq Kay Partoon Ko Bari Bari Otarna, Dohra’ay Janay Ka Amal Hai Jabkah Shairiyaat Ki Kargozari Par Nazar Dalna Daryaft Karnay Aur Na’ee Tashreh Taak Rasaee Ki Barabar Aur Motwatar Saee Ka Naam Hai. Yah Sab Tab Momkin Hai Jab Fiqkar, Amli Aur Fikri Tagheraat Ki Zad Main Rahay Aur Aghi Ki Aaghosh Main Parwan Charhay. Is Surat-E-Haal Kay Tanazur Main Yah Kehna Bhi Galat Nahain Lagta Kah Lafaz Tagheraat Ki Zad Main Khud Ko Manwanay Aur Zahir Karnay Kay Liay Hath Pa’oon Marta Rehta Hai.

Shakhatyaat, Darasal Andar Kay Saqafti Nazam Ki Qa’el Hai. Karochay Kay Matabaq Dakhal Kharij Main Motaskhkal Hota Hai. Is Baat Ko Yoon Bhi Kaha Ja Sakta Hai Kah Sab Kuch Batan Main Teh Pata Hai Ya Jo Kuch Dakhal Main Mehsous Karta Hai Kharij Main Bhi Waisa Hi Mehsous Karta Hai. Galab Meaz Eak Shay Hai. Dakhal Nay Issay Is Kay Dakhli Aur Khariji Hawaloon Kay Sath Mehsous Kiya Daikha Or Parkha. Issay Ungint Kaenatoon Say Monsalik Karkay Naam Aur Mafaheem Ata Kiay. Barooni Tagheraat Ki Surat Main Jo Jaisa Mehsous Kiya, Ossi Kay Matabiq Tashreh-O-Tebeer Ki. Ta’ham Baqool Dr. Gopi Chand Narang:

“Qiraat (Mehsous Karna, Daikhna Aur Parkhana) Aur Tafa’el Tehzeeb Kay
Andar Aur Tarekh Kay Mehwar Par Hai Maeni Badaltay Rehtay Hain Aur
Koee Qiraat Ya Tashreh Aakhri Waqt Aakhri Nahai Hai.”

Aakhri Tashreh Is Liay Aakhri Nahain Kah Mokhtalif Awamil
Kay Tehht, Andar Kay Mosam Badaltay Rehtay Hain. Dakhal
Kisi Saqafati System Ko Layaeni Keh Kar Nazar Andaz Nahain Karta.”

Lafaz Jab Eak Jaga Aur Eak Kay Chungal Say Azadi Hasal Karta Hai To Saqafti Tabdili Kay Ba’ess Pehlay Maeni Raad Ho Jatay Hain. Agarcheh In Lumhoon Taak Pehllay Korray Main Gardash Kar Rahay Hotay Hain Ya Phir Tagheraat Kay Zeer-E-Assar Ya Kisi Na’ee Tashreh Kay Hawala Say Pehlay Mafaheem Ko Raad Kar Diya Giya Hota Hai. Na’ee Aur Porani Kaenatoon Main Raad-E-Sakhat Ka Amal Hamaishah Jari Rehta Hai. Baat Yahaan Par Hi Khatam Nahain Ho Jati. Maktoobi Tabdiliaan Bhi Waqo Main Aati Rehti Hain.
Taraph Say Tarap, Dowana Say Diwanah, Awal Say Ahwaal, Baad'shah Say Shah, Shah Say Sheh Waghera Maktobi Deconstruction Ka Onda Namoona Hain.
In Alfaz Ki Mafhoomi Deconstruction Ka Amal Kabhi Bhi Tehrao Ka Shakar Nahain Howa. Maslan Yah Jumla Bola Jata Hai
“Woh To Baadshah Hai”
Lafaz Baadshah Mukhtalif Saqafti Systems Main Mukhtalif Mafaheem Rahta Hai. Mafhomi Ikhtalaf Pehlay Mafhoom Ko Raad Karkay Vajood Main Aaya Hai. Bar Bar Ki Qiraat Phelay Ko Raad Karti Chali Jati Hai. Is Say Na’ain Mafaheem Paida Hotay Challay Jatay Hain. Muslan:

Baadshah
Hukamraan, Siyasi Nazaam Main Eak Mutliq-Ul-Elan Qowat, Dac’taitar
La’parwah
Bai'niaz, Lalach Aur Tamah Say Aari
Jis Kay Faisilay Haq Par Mabni Na Hoon, Jis Kay Faisaloon Main Towazan Na Ho, Bai’insaf
Pata Nahain Kis Waqat Meharban Ho Ja’ Ay Aur Kis Waqt Ghazab'naak
Marzi Ka Malak
Kisi Ka Mashwara Na Maannay Wala
Apni Kanay Wala
Haqdaar Ko Mehroom Aur Gher’haq’dar Par Nowazshain Karnay Wala
Najanay Kab Chein Lay Kab Ata Kar Day
Ghazab Karnay Wala
Kaan Ka Kacha
Lae'lag
Bai’intaha Ikhtayaraat Ka Malik
Wali Allah, Sufi, Darwaish, Peer, Faqeer, Guroo
Ram
Allah Ta’aala
Ali, Hussain Bin Ali
Malik, Aaqa
Bant Karnay Wala
Amir Kabeer
Sahib-E-Sarwat
Thanay’dar, Chodhri, Nambardar, Wadaira
Clerk, Santari Baadshah, Taiz’raftar Driver
Pehalwan, Hajaam,
Fooji
Waqt Par Adaegi Na Karnay Wala
Mukar Janay Wala
Wada Khalaf
Bai’sharm, Diheet, Ziddi
Nashaee
Bay’waqoof, Ahmaq

Lafaz Badshah Ki Namokamal Tafheem Paish Ki Gaee Hai. In Tamam Mafaheem Ka Lugaat Say Koee Ta'aluq Wasta Nahain. Is Nishan (Traces/Sign) Ko Dhoratay Jaein Aur Bhi Bohat Saray Mafaheem Samnay Aa’ein Gay. Kisi Lamhay Sakhat Shikni Ka Amal Jamood Ka Shakar Nahain Hota. Is Saray Moamelay Main Shaoori Qowatein Muthark Nahain Hotein Balkah La’shaoori Qowatein Bhi Kaam Kar Rahi Hoti Hain. Takhleeq-E-Adab Ka Moamalah Is Say Bar’aqs Nahain Hota. Is Ziman Main Lakaan Ka Kehna Hai:

“Takhleeq-E-Adab Ki Aamaj’gah La’shaoor Ko Samjha Jata
Hai Kayoonkah Is Main Maqsad, Irada, Ya Sakhyati Zoban
Main Takhleeq Tehrerain Feal Lazam (Intransitive Verb) Main
Lekhi Jati Hain.”

Sakhatyaat Murkziat Ki Qa’el Nahain. Makarziat Ki Moojodgi Main Raad-E-Sakhat Ka Amal La’yaeni Or Saee-E-La’hasal Kay Siwa Kuch Nahain. Aisi Surat Main Lafaz Ya Cheez Ko Parwaz Karnay Ya Mukhtalif Hawaloon Kay Zaeqay Hasal Karnay Kay Baad Markazay Ki Taraf Loot Kar Os Kay Aasuloon Ka Bandi Banna Parta Hai. Lotnay Ka Yah Amal Kabhi Os Ka Paisha Nahain Choorta. Aisi Surat Main Na’ee Tashrehaat Aur Na’ay Mafaheem Ki Towaqoo Ki Ja Sakti Hai. Lafz Aazad Reh Kar Punpata Aur Daryafat Kay Amal Say Gozarta Hai. Lafz “Baadshah” Meaz Sayasi Korray Ka Paband Nahain, Yahaan Taak Kah Siyasi Korray Main Reh Kar Bhi Kisi Markazay Ko Mehwar Nahain Banata.

Bari Ajeeb Aur Dilchasap Baat To Yah Hai Kah Sakhatyaat Mosannaf Kay Vajood Ko Nahain Manti Balkah Shai’riat (Poetic) Aur Lafaz Kay Batan Main Chupi Rooh Ko Manti Hai. Is Kay Nazdeek Takhliqi Amal Kay Doran Mosannaf Madoom Ho Jata Hai. Tehreer Khud Ko Likh Rahi Hoti Hai Na’kah Mosannaf Likh Raha Hota Hai. Sakhatyaat Ka Is Kahay Ka Saboot Khud Thereer Main Mojood Hota Hai. Sha’ir, Shae,Ri Main Bada-O-Sagar Ki Keh Rah Hota Hai Jabkah Siray Say Meh’khar Hi Nahain Hota. Momkin Hai Os Nay Sharaab Ko Kabhi Daikha Hi Na Ho. Moamila Bazahir Meh’khanay Say Jora Giya Hota Hai Laikan Baat Ka Mehkhanay Say Koee Ta’aluq Hi Nahain Hota. Is Say Yah Natija Akhz Karna Galat Nahain Kah Tehreer Kisi Baray Ijtama Main Muthurrak Hoti Hai. Yah Sab Tehreer Kay Andar Mojood Hota Hai.

Dr Wazir Aaga Ka Kehna Hai:

“Shairyaat Kods (Code) Aur Kanwanshanaz Par Mushtamil Honay
Kay Baes Pori Insani Saqafat Say Jurri Hoti Hai”

Is Kahay Kay Tanazur Main Tashreh Kay Liay Mosannaf/Sha’ir Kay Mazaaj, Lehja, Mood, Mahool, Halaat Wagherah Kay Hawalh Say Tashreh Ka Kaam Hona Mumkin Nahain. Tehreer Ya Kisi Nishan (Sign/Trace) Ko Kisi Murkaziat Say Nathi Karkay Mazeed Aur Na’ay Nataej Hasal Karna Momkin Nahain Aur Nahi Tashreh-O-Tozeh Ka Amal Jari Rakha Ja Sakta Hai.

Lafaz Bazaher Bool Rahay Hotay Hain. Is Blolnay Ko Manna, Gomrah’kon Hai. Lafaz Boltay Hain To Phir Tashreh-O-Tozeh Kasi Aur Kayoon?

Lafaz Apni Asal Main Khamoosh Hotay Hain. In Ki Bar Bar Qiraat Say Kasrat-E-Ma’eni Ka Jaal Bonna Jata Hai. Qirat Inhain Zoban Daiti Hai. Khamoshi , Fixed Mafaheem Say Bala’tar Hoti Hai. Is Moamlay Par Ghoor Kartay Waqt Is Baat Ko Mad-E-Nazar Rekhna Paray Ga Kah Qari Qiraat Kay Waqt Madoom Ho Jata Hai. Woh Ijtamaee Saqafat Kay Roop Main Zinda Hota Hai Ya Yoon Keh Lain Kah Woh Ijtamaee Saqafat Ka Behroop (Lashoori Sata Par) Ikhtayar Kar Chukka Hota Hai.

Qiraat Kay Doraan Jab Lafaz Bolta Hai To Is Kay Mafaheem Is Kay Living Culture Kay Sath Hi Ijtamaee Culture Kay Hawala Say Daryafat Ho Rahay Hotay Hain. Mosannaf Jo Likh Raha Hota Hai Is Ka Os Ki Zindgi Say Door Ka Bhi Wasta Nahain Hota. Issi Tarah Qari Jo Tafheem Daryafat Kar Raha Hota Hai Aur Jin Korroon Say Moataluq Daryafat Kar Raha Hota Hai In Say Woh Kabhi Monsalik Nahain Raha Hota. Yah Bhi Momkin Hai Kah Amli Zindgi Main Woh In Ka Shadeed Mokhalif Raha Ho Ya In Tajarbaat Sa Gozarnay Ka Ossay Kabhi Moqa Hi Na Milla Ho. Shahid’bazi Ya Shahid’nawazi Say Qari Mata’aluq Hi No Ho Laikin Is Hawala Say Mafaheem Daryafat Kar Raha Ho. Lafaz Ki Manvi Khamoshi, Tafheem Ka Joher-E-Na’yaab Hai .

Khamooshi Qari Ko Pabandioon Say Aazadi Dalati Hai .Agar Maan Liya Ja’ay Kah Lafaz Bolta Hai To Qari Madoom Nahain Hota Ta’ham Os Ki Haisiat Koonwain Kay Mandeek Say Ziyada Nahain Hoti. Is Hawala Say Ijtamaee Saqafat Aur Ijtamaee Shaoor Ka Her Hawalah Say Baima’eni Ho Jata Hai.

Sakhatyaat Kay Baray Main Yah Kahna Kah Is Main Eak Hi Daal Ko Barbar Dohraya Jata Hai, Mabni Bar'haq Nahain Hai. Bila'shuba Kisi Eak Nishan Ki Bar Bar Qirat Amal Main Aati Hai Laikain Is Ki Mojoda Tashreh Ko Mostarad Karkay Kuch Na’ya Aur Kuch Aur Daryafat Kiya Ja Raha Hota Hai.

Prof Jmeel Aazar Ka Kehna Hai:

“ Adab Assar (Effect) Karta Hai. Batoor-E-Samaji Tashkeel Ki Eak Khud
Mukhtar Satah Kay Adab Haqiqat Ka Aaina Ya Assal Ki Naqal Ya Haqiqat
Ka Masanna (Secondary Reflection) Nahain Balkah (Alag Say) Eak
Samaji Qowat Hai, Jo Apnay Taenat Aur Assrat Kay Sath Apni Hasiat
Rekhti Hai Aur Apnay Bal Aur Apni Qowat Par Qaem Hai”

Is Haqiqat Kay Tonazur Main Yah Kehna Kah Dohranay Ka Amal Photocopy Hai, Say Matmasal Hai, Darust Baat Nahain. Is Main Jo Nahain Hai Ka Khoj Lagaya Jata Hai. Kisi Nishan Say Jo Madlool Is Say Pehlay Wabasta Nahain Hota, Jora Jata Hai. Mazay Ki Baat Yah Hai Kah Wo Madlool Pehlay Say Is Daal Main Mojood Hota Hai Laikin Daryafat Nahain Ki’ya Giya Hota.

Sakhtyaat Scienci Amal Say Bhi Mamasal Hai. Yah Kisi Qisam Ki Purasrareet Aur Mavaraeat Ko Nahain Manti. Es Ka Reshta Hamaisha Haqaeq Say Jora Rehta Hai. Raad-E-Sakhat Kay Waqt Emkanaat Nata Haqaeq Say Jura Rehta Hai. Es Tarah La’yaeneat Aur Bai’maniviat Es Kay Loghat Say Kharaj Ho Jatay Hain. Sapnain Bonna Ya Khayali Tasavraat Paish Karma Es Kay Daeray Main Nahain Aata. Yah ”Hai” Ko, Jo Pehlay Nahain Hai, Say Ostawar Karti Hai. Kisi Nishaan (Sign) Ka Naya Hawala Aur Naya Mafhoom Daryafat Karna Es Ki Zimadari Main Aati Hai.

Dr Devendara’sar Ka Kehna Hai:

“Her Matan Apni Mukhsous Sakhat Aur Shakal Main Hi Apnay Maeni
Hasal Karta Hai. Yah Sakhat Dosari Sakhtoon Kay Insalak Aur Darriat
Kay Bawajood Jab Taak Apni Infaradiat Aur Khasusiat/Shanakht Qa’em
Rekhti Hai To Is Ka Moamela Issi Sakht Kay Tehaast Karna Hi Mozoon
Ho Ga Kayoon’kah Eak Sakat Ki Tashkeel (Aur La’tashkeel) Kay Liay
Jo Hunnar Aur Alaat Darkar Hotay Hain Zaroori Nahin Kah Wo
Dosari Sakhat Kay Liay Bhi Karamad Hoon.”

Nishan Ki Jo Mojoda Shakal Hai Ya Rahi Ho Gi Os Kay Andar Ko Tatola Ja’ay Ga Is Kay Matabaq Mafaheem Daryafat Kiay Jaein Gay. Nishaan Nahain To Madlool Keisa?
Phelay Nishaan Phir Madlool.

Sartar Ki Vajodiat Bhi To Yahhi Hai. Vajood Phelay Joher Os Kay Baad. Wo Jaisa Banta Hai Waisa Hi Hota Hai. Na Os Say Ziyada Na Os Say Kam. Vajood Say Wabasta Mafaheem Musterd Ho Saktay Hain. Wo Jaisa Banta Ja’ay Ga Waisa Hi Ho Ga.

Eman Kam Ya Ziyada Hota Rehta Hai. Issi Tarah Vajood Say Wabasta Mafaheem Aur Nazriyaat Bhi Badaltay Rehtay Hain. Goya Vajood Eak Khud Mukhtar Akaee Hai Is Kay Sath Mansoob Harkat Aur Faeliat Badalti Rehti Hai. Iak Hi Nishaan Aadmi Kay Sath Chokidar, Kalerk, Tasildar, Ameer, Gareeb, Moqami, Faqeer, Baadshah, Walli, Nabi, Diyaloo, Karpalo, Kanjous, Rekhwala, Choor, Qatil, Jhuta, Sacha, Rast’baz,Shitan, Naiak, Jahil, Aalam, Sipahi, Thanai’dar Waghera Hazaroon Manfi-O-Mosbat Madlool Wabasta Hotay Hain. Nishaan Nay Khud Ko Jaisa Banaya Hota Hai Wo Waisa Hi Hota Hai. Qirat Kay Doran Qari Madoom Ho Kar Batoor-E-Nishan Motharrak Hota Hai. Wo Jaisa Khud Ko Banata Hai Waisa Hi Banta Challa Jata Hai.

Jab Haraf'kar Nay Orran Khatolay Ka Tasawar Diya To Bazahar Baimaniviat Aur La’yaeniat Say Monsalik Tha Laikin Pas-E-Sakhat Nishan Orraan Mojood Tha. Nishaan Oraan Kabhi Bai’maniviat Aur Madoomi Say Dochar Nahain Howa. Daikhna Yah Hi Kah Orran Khatolay Ka Nazriah Deitay Waqt Harfkar Tha Ya Madoom Ho Chuka Tha. Pehli Surat Main (Tha) Orran Khatolay Ka Tasawar Wazay Na Hota Jo Is Kay Mashahiday Main Nahain Tha. Kayoon Aur Kaisay Vajood Hasal Kar Sakta Tha. Wo (Mosannaf) Nahain Tha Laikin Tasawer Orran Tha. Tasawar Nay, Vajood Main Aanay Kay Li’ay Mosannaf Ko Batoor Aala’kar Istaamal Kiya. Yah Bhi Kah Soach Orran Khatolay Kay Material, Kahla Aur Kaee Is Say Motalaqah Hawaloon Say Jur Gaya Tha.

Pas-E-Shaoor Ourang-E-Suleman Mojood Tha. Moamlah Zara Aaga Bhara To Pheli Tashreh Raad Ho Gaee. Nishaan “Orran” Ki Is Kay Baad Bhi Qiraat Hoti Rahay Gi Aur Is Kay Madlool Badaltay Rahain Gay Kayoon’kah Raad-E-Sakhat Ka Amal Hamaishah Jari Rehta Hai. Tafeem-O-Tashreh Ka Safar Mojood Say Bala’tar Rehta Hai. Is Ki Haqiqi Aur Waqa’ee Say Reshtah Ostawar Rehta Hai.

Sakhatyat Agar Mawariat Par Ostawar Hoti To Kab Ki Madoom Ho Kar Naee Maniveat Say Ostawar Ho Chuki Hoti. Nishaan “Sakhatyat” Batoor-E-Vajood, Mojood Hai Laikin Is Say Wabasta Mafaheem Badal Rahay Hain Aur Badaltay Rahain Gay. Aankhain Band Karnay Say Belli Nahain Hoti Is Main Ghalat Ki’ya Hai Band Aankhoon Kay Hawala Say Sakhatyaat Kehti Hai Kah Belli Nahain Hai. Khulli Aankhoon Ki Surat Main Belli Hai Aur Yahhi Sahaee Hai. Yah Mafaheem Digar Korroon Say Reshta Ostawar Honay Kay Sabab Waza Hotay Hain Basurat-E-Digar Aankhain Mehaz Benaee Ka Aalah Rahay Ga.

Nasar Abbas Naiyar Nay Bari Khubsurat Baat Kahi Hai:

“Sakhatyat Darasl Sakhat Kay Aaqab Main Mojood Reshtoon Kay
Os Nazam Ki Basirat Hai Jissay Ilam-O-Fikar Ki Motnavoo Jehtoon Nay
Mas Kiya (Hota) Hai.”

Nasar Abbas Naiyar Nay Maloom Magar Aadam Vajood Ko Kisi Nishaan Kay Hawala Say Vajood Dainay Ko Sakhatyaat Say Paivast Kiya Hai . Onhoon Nay Nishaan (Sign) Ki Haqiqat Ki Wazay Alfaaz Main Tasdeek Ki Hai Jo Sakhat Ko Aham Qarar Dainay Kay Motradef Hai.

Sachaee Koee Khudsar, Khudkar Aur Khudkafeel Akaee Nahain Hai. Jo Is Ka Zindgi Kay Doseray Hawaloon Say Reshta Hi Na Ho. Aankhain Band Karna Zindgi Ka Eak Hawala Zoroor Hai. Is Ka 1856 Say Pehlay Ka Lakhnu, Amli Namunah Hai Jo Nawab Shoja-Ul-Dolah Ki Shakast Ka Natijah (Cause) Tha. Sakhatyaat Siraf Aankhain Band Karnay Kay Amal Say Reshtah Kayoon Khatam Karay. Is Nay Bila'imtiyaz (Manfi Aur Musbat) Puri Diyanat Aur Ravadari Say Ta’alqaat Ko Vosat Daiana Hai. Sakhatyaat Siraf Aankhain Band Karnay Kay Amal Say Reshtah Kayoon Khatam Karay. Is Nay Bilaimteyaz (Mafi Aur Mosbat) Puri Diyanat Aur Ravadari Say Taalqaat Ko Wosaat Daina Hai. Yahaan Higal Kay Zidain Kay Falsafay Ko Batoor Masaal Liya Ja Sakta Hai. “Nihain Hai”, “Hai” Ki Shanakhat (Identity) Hai. Is Zimman Main Dr Faheem Azmi Ka Kehna Hai:

“Kissi Cheez Ko Jannay Ka Matlab Yah Howa Kah Hum Issay
Lisani Nazam Kay Tehhat Eak Naam Daitay Hain Ya Pehlay
Say Di’ay Howay Naam Say Aisa Monsilik Kartay Hain. Aisa Kartay
Waqt Hamaray Tasawar Main Siraf Is Cheez Ki Shakal Nahain
Hoti Balkah Wo Tamam Cheezain Hoti Hain Jis Say Yah Cheez
Mokhtalif Hoti Hai.”

Is Nazreay Kay Tanazur Main Hai, Nahain Hai, Donoon Motwazi Rawaan Dawaan Hain. Donoon Kay Jaloo Main La’taadad Mafaheem Chal Rahay Hain. Yah Bhi Kah In Kay Andar Abhi La’tadad Mafaheem Ka Somundar Tathain Maar Raha Hai. Band, Khulli Aur Bili To Mehz Discovered Korray Hain.

Mosannaf Ba’yak’waqt Mosannaf, Qari, Shareh, Maher-E-Lisanyaat Aur Najanay Kiya Kuch Hota Hai. Likhtay Waqt Woh Funni Taqazay Puray Kar Raha Hota Hai. Sath Main Mojood Ko Rad Karkay Kuch Naya Day Raha Hota Hai. Yah Amal Agli Aur Naee Qirat Kay Baghar Momkin Nahain Hota. Is Hawala Say Hi Wo Mokhtalif Shanakhati Hawaloon Ka Hamil Hota Hai. Wo Lafaz Ki Manivi Aur Tashree Tarikh Say Aagahi Kay Sabab Mukhtalif Namoon Say Pokara Jata Hai. Ta’ham Is Zimman Main Is Haqiqat Ko Pas-E-Pusht Nahain Dala Ja Sakta Kah Agar Wo Mukhsous Say Monsalik Rahay Ga To Kisi Markazay Ki Pabandi Karay Ga To Pehlay Ko Rad Karkay Kuch Naya Paish Nahain Kar Sakay Ga. Likhtay Ya Tashreh Kartay Waqt Is Ka Soch Mukhtalif Lisani-O-Tehzeebi Korroon Main Motaharik Ho Ga. Lafaz Issi Tanazur Main Roop Ikhtayar Kartay Hain. Kisi Nishan Kay Janam Main Bhi Yahhi Amal Kar’farma Hota Hai. Kisi Tashreh, Tozee, Tafheem Aur Moaqaf Ko Raad Karnay Kay Zimman Main Dr Faheem Azmi Ka Yah Biyan Khasusi Tovajjo Chahata Hai:

“Jab Koee Shakhas Kalaam Karnay Kay Baad Apnay Moakaf
Say Motmin Ho Jata Hai To Woh Siraf Gomrah Nahain Balkah
Galti Par Hota Hai. Her Wo Baat Jo Kehnay Walay Ko Ghair
Manous Nahain Hoti Ya Jis Main Tabdili Lanay Ki Khahesh Paida
Nahain Hoti, “Ghalat” Hai. Issi Sachaee Jis Main Zoban Kay
Tazadaat Kay Imkanaat Ko Khatam Karna Maqsood Hota Hai,
Foran Jhut Ban Jati Hai”.

Viko Nay 1725 Main

Shai’ri Zahanat/Danish (Poetic Wisdom) Ka Tasawar Paish Kiya Tha. Sakhatyaat Ka Sara Falsifa Issi Istalah Par Inhasar Karta Hai. Mosannaf Qari Ya In Say Mansoob Reshtoon Kay Inkar Kay Bagher Reed-E-Sakht (Deconstruction) Ka Amal La'yani Aur Bai’maani Teharta Hi. Is Maqaam Par Lisani-O-Samaji, Un'gint Reshtay Motahark Hotay Hain. Shae’ri Zahanat/Danish (Poetic Wisdom) Ko Janab Ameer Aalaisalam Kay Kahay Say Paiwast Karain, ‘Kahi Ko Daikhain Kehnay Walay Ko Mat Daikhain’ Yah Mosannaf Ki Moot Ka Khulla Elan Hai Aur Kahi Ki Tafheem Kay Liay “Kahi Ka” Andar Kay Saqafti System Ki Taraf Tovajo Dainay Ki Zororat Ko Aaham Qarar Diya Giya Hai.