Tehqiqaat -e-Prof.

Maqsood Hasni

( ‫)ییییییی ییییی یییی ییییییی‬

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

As a poet, short story writer, humorist, linguistic, critic, researcher,

Ghalib expert, Iqbal expert he wrote nineteen books.

He tested his mettle in poetry in different languages and dialects

(Urdu, English, Punjabi, Gojri, Pothuhari, etc.)
He has a long, bright career as an educationist comprising twenty
three years.
Researchers’ and Critics’ Views of Maqsood Hasni
Maqsood Hasni is counted among those researchers, creative artists
and critics who have the trend of breaking traditions with logic and
reasoning. His voyage of researches and criticism has been passing
through evolution for the last two decades and it involves the changing
circumstance and contemporary demands. The angles of his
researches and critical thought have been extending. In view of it, not
only awareness is gained about the factors and the traditions of
research and criticism that has developed in the sub-continent, but
help is also obtained in understanding the new models of inter-
national researches and criticism along with the modern thought. He
has shattered the idols of tradition worshipping and has adopted the
trend of evaluating the literary pieces with new references and from
different angles which has blessed the literary pieces with respectable
status.
The attitudes and facts, with which Maqsood Hasni is linked with
respect to his research and critical references, are directly related with
social and cultural values. His research and critical approach seem the
real reflection of human life, no part or aspect of which is meaningless
or absurd. Differences can be made with reference to his research and
critical work, but the importance and utility of the bases and aspects,
with reference to which he has worked in the field of research and
criticism, cannot be denied. He left behind the presumption and
commenced his voyage of research keeping in view life and the alive
facts. He has falsified the unreal and conceptual aspects, ideas and
thoughts. He has presented logical and strong arguments in this
regard that cannot be ignored. We cannot keep our eyes off the
scenario of modern ideas in which he has evaluated the masterpieces
of international writes. In this regard, he has been criticized again and
again. But he never compromised on principles and this very fact has
blessed his research and critical work with newness and recognition.
As a creative writer, he has tested his mettle in different genre which,
along with others, includes short-story writing and poetry especially.
His work in these two types needs no introduction. As a poet and short
-story writer, he has made the suffering of man the subject of his
writing and tried to show the different shades and angles with
reference to class distinction. His story-writing and poetry are linked
with uncountable directions and aspects of human sense and social
and cultural life.
His study as a creative writer makes the reader conscious of such a
litterature as carry the surging emotions of love and peace in his
heart.
He wants to see the world as beautiful as it can be. Therefore he looks
like a voyager of dreamland who laughs at the deficiencies and
inequalities of men keeping in mind the romantic concepts. These
things seem opposite to each other but the fact is the same. Along
with fantasies, he is attached with the miseries of man. As a
litterature, his relation never breaks with fantasies and facts.
In short, Maqood Hasni’s English poetry is an addition to English
literature about which it is said in Continuum “It is a literature of myth
and legend, kings and kingdoms, chivalry and romance; it is a
literature of voyage and discovery, colcnization and empire, war and
retribution; it is a literature of tradition and transition, diversity and
assimilation, promise and compromise”.
What the present critics think about Maqsood Hasni and his creative
work can be viewed in the scenario of their opinions. Their views have
been collected from the letters, essays, newspapers, journals etc
written with regards to his books. I have tried my best to arrange
them in apple pie order. In the scenario of these comments, the status
of Maqsood Hasni as a critic, creative artist and researcher becomes
evident.

(1)Oot Say
The “Oot Say”, is the name of his poetic collection. Its study shows
that the poet has kept nothing hidden rather expressed each and
everything openly and in a clear cut way. He voices each thing not
from behind the screen but in an obvious way. He expresses his
thoughts with extreme sympathy, pathos and passions. Evidently the
poems are short and sentences brief, but intrinsically, the poems and
sentences are very lofty and stalwart. They are not lines but red roses,
delicate the touch, charming to see, refreshing to smell. But in their
effectiveness, they are just like flickering flames, the burns of
miserable hearts, and the fire bombs for the world of oppression and
suppression.
(Prof Dr. Farman Fateh Puri. Karachi, letter write on 5th June 1991)
( 2 ) Lisanyat-e- Ghalib (Ghalib’s Linguistics)
As Mark Aronoff and Janie Rees-Miller opine: “Literature is a special
kind of herbal behavior, and hence of interest to linguistics”, Maqsood
Hasni developed a special interest in Ghalib’s linguistics. The opinions
of some renowned scholars are as under:
(A) Even the first glances of your writing “Lisanyat-e- Ghalib” makes
us realize that you have a special taste for linguistics and you have a
deep insight in Ghalib’s linguistics. Its study helps us estimate your
literary taste, far reaching sight and tiresome effort of research work.
And it showed the future of literature and research is safe in the hands
of and critics and intellectuals like you.
Dr.Abou Suluman Shah Jehan Puri, Letter: 19 July, 1999)
(B).Maqsood Hasni’s book “Lisanyat-e-Ghalib” is very extensive and
useful in this regard. This research rises from Ghalib’s text. It can be
regarded as Galib’s fortune to have an industrious text expert like
Maqsood Hasni.
(Prof. Dr. Syed Moeen-ur-Rehman Letter: 14 Nov, 1998)
(C) In “Lisanyat-e-Ghalib” Maqsood Hasni has studied Ghalib’s
linguistics with reference to his poetry. It sis a new aspect of
understanding Ghalib that is so colorful with respect to its scenario.
(Adeeb Sohail, Qami Zuban Oct 1999)
(3)”Sheryat-e- Khayyam”
Maqsood Hasni’s work is praiseworthy, first of all, with the respect that
he has discussed some new aspects of Umar Khayyam. Secondly, it is
not less than an uphill task to keep the stream of criticism continue
even when one is living in suburbs of centers. Maqsood Hasni has in
“Sharyat-e-Khayyam” translated umar Khayyam’s Rubies (Quadrats)
into three lined stanzas.
(Tanveer Abbas Naqvi column Sr-e-Sham Lahore)
(4) German Shaery Kay Fikri Zaviya (Intellectual Angles of German
Poetry)
(A). I had to study the “German Shaery Kay Fikri Zaviya” with deep
attention. Your way of argumentation amused me very much. Your
style is very charming that one can go through the whole book without
any tiredness.
(Dr. Muneer-ud-Din Ahmad, Germany. Letter: 23 June, 1993)
(B) Hasni has written about peace, dignity of man, life and human
values by presenting pieces from German poetry. Another remarkable
action he has done is that along with German poetry he has presented
examples from Urdu and other local languages. In this way, the reader
finds it easy to make the comparative study of the poetry in the two
countries: Pakistan Germany.
(Dr. Sabir Aafaqi (Review) TAjleeb-e-Noa February 1994)
(5) Urdu Maen Nai Nazm
A).You have comprehensively encompassed the new poems in Urdu. I
appreciate your critical approach. I congratulate you on the publication
of this thought provoking book.
(Asharperbhat, India letter 9th Nov, 1993)
B) You have worked very diligently. You have a strong grip on the
subject and your statement is sustained by arguments. You have
highlighted all the positive and negative aspects with respect to this
new genre. I think nobody else has discussed the topic so extensively
before you. Congratulations!
(Dr. Abou Sayeed Noor-u- Din, Dhaka, Bengla Desh. Letter: 26 Jan,
1993)
(6) Urdu Shaery , Fikiri-o-Lasani Raviyyay
(Intellectual and linguistic attitudes in Urdu poetry)
The “Urdu Shaer, Fikri wa Lasani Raviyyay” is the exhibition of
complete grip of the competent writer on the ideological and practical
criticism. The evolution of criticism is it distinctive quality. Prof. Hasni
has multiplied the importance of this book by bringing into action the
moral, psychological, social, aesthetical and formative criticism. It can
be asserted without the fear of any refuel that the wealth of Urdu
criticism has made progress by the addition of this high leveled
writing.
(Prof.Ghulam Shabbir Rana Commentary “Mah-e-Nau”1998)
(7) Asool aur Jaezay (Principles and Criticism)
“Asool aur Jaezay” is the latest writing of Maqsood Hasni. The main
characteristic of this book is that he never parts with honesty.
Secondly, so much material has been collected in this middle level
book that it has become a treasure of information for the new
learners. And it provides an honest guidance to the critical minded
men.
(Dr. Baidal Haidery Kabeer Wala, Letter: 17 June, 1998.)
(8) Supnay Agley Pehar Kay (Dreams of the Early Time)
Maqsood Hasni is such a young writer as ever showers fire from his
pen. He has performed his role by bringing into the boundary of his
writing the uncountable problems wide spread in the society. His
essays and poems have the same tone and that tone is very live. The
originality in his thought can be seen with all its energies. Maqsood
Hasni’s effort in writing prose hyko is praise worthy. His hyko will
prove the milestone between the prose- poem and hyko. In brief,
Maqsood Hasni’s effective voice and his progressive mind shall affects
the persons having the poetic taste.
(Dr.Akhtar Shumar, Editor Magazine daily “Aftab” Lahore 6Sep, 1989)
(9) Tehrikat –e-Urdu Adab (Movements in the Urdu Literature)
Tehrikat-e-Urdu Adab written by Maqood Hasni on Urdu literature and
the movements in the Urdu literature is a book of permanent reference
for the research students.
(Dr.Wafa Rashdi, Quomi Zuban July, 1997)
(10) Baigumi Tajarba (Wife Experience)
“Baigumi Tajarba” written by respectable Maqsood Hasni has come
before the world in the form of humor and satire. What is the
matrimonial experience? This book is, in fact, the solution to all the
problems. I was wonder struck after reading it that a such being exists
among as has so much knowledge, experience of world, observation,
and study in him.
(Mehar Kachailwy weekly “Aurat” Mirpur Khas Sindh 18 Nov, 1993)
(11) Ghalib aur Us Ka Ehad (Ghalib and His Age)
“Ghalib aur Us Ka Ehad” passed before my eyes. For writing this book,
the writer went through more than fifty books. The book gives us an
estimation of the hard work made by the writer in composing it. A lot
has been written on Ghalib. In this case there was no evident need to
write this book. But the deep study of the book falsifies the idea. This
research book by Maqsood Hasni contains interest. And it opens new
facts of Ghalib’s poetry for a common reader.
(Prof. Dr. Khawaja Hamid Yazdani Lahore. Letter: 21 Apr, 1994)
(12) Sooraj Ko Roak Lo (Stop the Sun)
“Sooraj Ko Roak Lo” Maqsood Hasni’s poetry is the poetry of a peculiar
creative minded poet of the present age. The triangle of self,
environment and universe is the base of his thought provoking and
creative trends. He knows the art of feeling the problems of life. Rare
images, metaphors and symbols have blessed his poetry with
freshness and vigor. His poetry, no doubt, is a sound voice of the
preset age.
(Dr. Gohar Noshahi Muktadra Quomi Zuban Islam Abad. Letter:
18Sept, 1991)
(13) Sheryat –e- Shark -o- Garb (Poetry of East and West)
“Sheryat –e-Shark-o-Garb” Provides with a sense of Maqsood Hasni’s
critical and creative evolution. And this thing blesses him with a
distinctive position among other researchers and critics of his age.
“Sheryat-e- Shark-o-Garb” is a combination of such essays as awaken
our insight. The new themes, their novelty and their vastness can be
well estimated by the variety of their headings.
(Dr .Wafa Rashidi,Mahnama Nawa-e-Pathan. August,1999)
(14) Takhliqi WA Tankidi Zaviay (Creative and critical Angles)
“Takhliqi wa Tankidi Zaviay” is a combination of eighteen essays
written by Maqsood Hasni on the subjects of literary creativity and
literary criticism. Hasni has penned down different aspects of
literature. I agree to the thought presented by the writer. He presents
his thoughts in his own words. He never walks on the path of arts with
the borrowed crutches. The names of well known scholars are seldom
found in his writings. Without the prop of other scholars’ supporting
thoughts, he makes his point clear to the reader with the might of the
own words and it is the climax of art. Worthy to be applauded.
(Dr. Wafa Rashidi Karachi. June, 1994)
(15)Sitar-e-Bunti Ankhein (Stars Weaving Eyes)
I also accept that creation is creation and translation is translation .But
a translator can translate one thing in hundreds of ways. It is possible
if the translator has knowledge, insight, intuition and language and he
also roasts idioms in the stale translation may look like a creation. So
the work has been performed by Maqood Hasni very well in his book
“Sitar-e-Bunti Ankhein” which is a translation of Turk poetry.
(Dr.Baidal Haidery Kabeer Wala. Letter: 19 June, 1998)
(16) Zard Kajal (Yellow ……….)
“Zard Kajal” is a combination of Maqsood Hasni’s short stories. Its
study opens a number of social knots. And the reader feels easy when
he understands the comparison of some social conditions and concepts
of the East and those of the west. The writer has tried to propagate
the trend of realism with the indication of the new trend and moves
instead of the old concepts.
(Seikh Altaf-ul-Allah, Sanam International Lahore. Feb, 1993)
(17) Munir-ud-Din Kay Afsanay (Short Stories of Munir-ud-Din)
In the book in hand, Maqsood Hasni has presented the critical study of
the short stories by Munir. He has neither mental miserliness nor lack
of diligence. It is the peculiar characteristic of Hasni’s personality. That
why his each new piece of work is welcomed with pure heart and
sincere passions. This time this welcome is being made an organized
way.
(Prof.Amjad Ali Shaker. 30 Dec, 1993)
(18) Jis Hath Mein Lathi (The Hand that has a Stick/Lathi)
I received three books from you. Jis Hath Mean Lathi, Tehkiq aur
Tankidi Zaviay, Galib aur Us ka Ehed. I am thankful for that. All three
of these books are very useful, and directly effective. The style of
writing has widened your circle of readers.
(Akbar Hamidi, Urdu Department, Islamabad College. Letter: 24 Apr,
1994)
(19) WO Akaili Thi (She was Alone)
Maqsood Hasni is a well known name is the present age short writing.
“Wo Akaili Thi” has fifteen short stories. Most of the short stories had
already been published in different journals before 1997. At that time,
Hasni Sahib’s pen name was Qazi Jarar Hasni.
In the short stories, like every sensitive writer, the sorrow of the
present age can be found. He has pasteurized the anxieties wide
spread around him. It is no doubt a praiseworthy task.
(Weekly Family Magazine Lahore. 28 Apr to 4 May, 1992)
In the light of the above mentioned arguments and comments, it
comes crystal clear that Maqsood Hasni can boast of a high status as a
critic, researcher and creator. He shatters the old moulds of measuring
the beauty and quantity of some piece of writing and formulates new
meters for the measurement of literary writing. He is no where seen
impressed by the western thought or approach. He is the originator in
his field. He can be regarded as the pioneer of a vast coming era. The
circle of his readers and critics will go on widening with the passage of
time. In the coming years he will become a bright star in the limitless
sky of literature. His repute with not remain confined to Urdu but will
spread to all the world languages. He will never die in Urdu Adab. He
has devoted all his life to literature and he can be rightly called the
martyr of Urdu literature. His work on Galib finds no peer near him. He
has become a living example of:
Ranjah Ranjah ker di ne maen aapay Ranjah hoei
And in Galib’s own words:
Aisa kahan say laoon keh tujh sa kahain jisay

b.
RESUME
(A story of 36 years)

Name: Maqsood Safdar Ali Shah

Literary Name Maqsood Hasni
Fathers Name Ghulam Hazoor Shah

Address E-Post: maqsood_hasni@hotmail.com

maqsood_hasni@yahoo.com

Languages 1- Speaking reading and writing skill:

Punjab and Urdu
2- 2nd Language English

Skill: a 1- Teaching Urdu and Punjabi

2- (Urdu Punjabi through roman Urdu and
Punjabi script)
3- Research (Literary)
4- Preparing lesson plan

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

A short list of published papers:

1- Imagism aur Urdu Shaeri

Monthly Mah-e-Neo Lahore Oct. 1990
2- Wordsworth aur Urdu ki nae Shaeri
Monthly Mah-e-Noe Lahore Jan. 1993
3- Doctor Munir ka eak motaharak kirdar
Monthly Mah-e-Noe Lahore Dec. 1993
4- Dafatar aur samaji rovaeay
Monthly Akhbar-e-Urdu Islamabad Agust. 1991
5 Tahqeqi Moqala main hawasi ki ehmeat
Monthly Akhbar-e-Urdu Islamabad Dec. 1991
6- Angrayzi Qomi zoban ki rah ka pathar
Monthly Akhbar-e-Urdu Islamabad Nov. 1992
7- Achay tehqeqi moqala kay khasaes
Monthly Akhbar-e-Urdu Islamabad Oct. 1992
8- Sindhi Nasri shaeri ka motaliaa
Monthly Noerang-eKheyal Rawalpindi
V.69, Shamara No.790/1993
9-Shoukat Allahabadi ki Nateaa shaeri
Monthly Alensan Karachi Dec. 1995
10- “Ya Abdul Baha”---- Tashrehi motaliaa
Monthly Nafaat Lahore June-July 1996
11- “Boof-e-Koor”-----eak Tajzeaa
Monthly Tafakhar Lahore March 1991
12- “Kasrat-e-Nazara” (Dr. Sabar Aafaqi ka safar-Nama)
Hazara Times Abattabad Oct. 1997
13- Depti Nazir Ahamad kay Raenda-e-Dargha kirdar
 Monthly Aalamat Lahore June 1993
14- Zobanoon ki mushtarek morakab aavazain
Monthly Qomi Zoban Karachi Shamara No.78 May 20006
15- Alfaz ki tarkeeb aur oon ki tafheem ka masla
Monthly Sukhawar Karachi July 2000
16- Mehar kachilvi kay afsanay-----Tanqedi motaleaa
Quarterly Loh-e-Adab Hyderabad April to Sept. 2004
17-Amman aur Shaeri
Quarterly Serat-e-Adab Rawalpindi April to June 1993
18- Urdu ki mukhtasar kahani
Ahal-e-Qalam Multan, Maktaba Ahal-e-Qalam Multan 1996
19- “Asloob”----Tanqedi
Quarterly Sahifa LahoreJuly,Sept. 1992
20- Debestan-e-Lakhnao ka Seyasi-o-Saqafti pas-e-Manzar
Quarterly Sahifa Lahore July, Sept. 1994
21- Dabestan-e-Deli ki taskeel kay moharkaat
Quarterly Sahifa Lahore April, June 1995
22- Doctor Manir kay afsanay aur maghrabi taraz-e-hayaat
Monthly Adab-e-Latif Lahore Jan. 1994
23- Doctor Mohammad Amin ki Hyku nagari
Monthly Adab-e-Latif Lahore Oct. 1996
24- Paband aur aazad nazam kay fiqri aur fanni zaveay
Monthly Sareer Karachi March 1991
25- Ghazal main haet kay tajarboon ki zaroorat
Monthly Sareer Karachi Jan. 1992
26- Nazir Ahamd kay kirdaroon ka tarekhi shaoor
Monthly Sareer Karachi May 1992
27- Maghrab main shear kay nazreyati zaveay
Monthly Sareer Karachi Saalnama Sareer 1993
28- Zarad Sitara Eak motaleaa
Monthly Sareer Karachi Saal’nama 1993
29- Shaeri ka nazreaa-e-Mohabat
Monthly Tajdeed-e-Neo Lahore April 1994
30- Urdu shaeri ki rovaet aur nae nazam
Monthly Tajdeed-eNoe Lahore April 1996
31- Pitras kay qehqahoon ki sargozasht
Monthly Tajdeed-e-Noe Lahore April 1993
32- Nazreaa-e-Pakistan aur Islami adab ki tashkeel
Weakly Farogh Hyderabad
(Four aqsaat) 10 Sept. to 18 Oct. 1993
33- Adbi Tehqeeq main hawala sazi ki qabahat
Weakly Mazdoor Lahore 10 Agst.1991
34- Shaer aur samaji reshtay
Weakly Mazdoor Lahore 24 Nov. 1990
35- Kareshan Chandar ki kirdar nigari
Monthly Tehrerain Lahore
June, July 1992
36- Hafeez Sadeqi kay das nateaa ashaar
Monthly Tehrerain LahoreJuly 1994
37- Robaeyaat-e-Khayaam
Monthly Tehrerain Lahore Dec. 1995
38- “Dastan-e-Wafa”----Maloomaat ka khazena
Monthl Urdu Adab Islamabad Nov. Dec. 1997
39- Meray bazuragh meray hum assar—Eak jaeza
Monthly Urdu Adab Islamabad April June 1996
40- Shahi ki shaeri, tehqeqi-o-tanqedi motaleaa
“Aladab” Islamia College Kasur Magazine 1997-1998
41- Doctor Gohar Noshahi kay tehqeqi-o-tanqedi nazreay
“Alada” Islamia College Kasur Magazine 1997-1998
42- Urdu aur os kay ezhari daeray
“Aladab” Islamia College Kasur 2006-2007
43 Raess Amrohi ki qata nigari
Monthly Nawa-e-Phatan LahoreJune 2002
44- Qebla Syed Sahib kay Urdu navaz jumlay
Monthly Nawa-e-Phatan Lahore July 2004
45- Urdu main zati mostamal aawazain
Monthly Nawa-e-Phatan Lahore Agst. 2006
46- Doctor Wafa Rashdi, Shakhaseet aur adbi khedmaat
Monthly Nawa-e-Phatan Lahore April 1999
47- Matoon ki darjah bandi aur oon kay miyaraat
Monthly Rashhaat Lahore Jan. 2002
48- Tehqeeq main bunyadi aur sanvi makhzaat ki haseat
Monthly Rashhaat Lahore Nov. 2000
49- Abid Ansari---Ehsas ka shaer
Monthly Rashaat Lahore July 2004
50- Zobanoon main avazain giranay aur bharhanay ka nazaam
Monthly Rashhaat Lahore July 2006
51- Professor Mael ki ghazal ki fikar aur zoban
Monthly Rashhaat Lahore Agst. 2006
52- Urdu ghazal ka eak khush fikar shaer
Monthly Rashhaat Lahore July 2005
53-Masnavi Bo-Ali Qalandar: Ehad-e-Salateen ki zinda tasveer
54-Paygham-e-Ashna Islamabad shamara No.2 June 2000
55-Kuch desi zobanoon main aawazoon ka tabadal
Paygham-e-Ashna Islamabad shamara No.26 July to Sept. 2006
56- Urdu aur Angrizi ka mahavarati eshtaraak
Quarterly Ensha Hyderabad July to Sept. 2006
57- Doctor Moein---Eak hama jihat shakhaseat
 “Nazar-e-Moein” Edit by Mohammad Saeed 2003
58- Sakhyaat, pas-e-sakhatyaat aur rad-e-sakhatyaat eak asasi
motaleaa
Quarterly Noewadar Lahore, shamara No.11 Sept. to March 2005
59-Ghalib jaded sherri adab ki khesht-e-Avalein
Daily Amroz, Lahore Adbi Edition 28 June 1990
69- Dewan-e-Ghalib kay matin ka masla
Daily Mashraq Lahore 22April 1993
61- Shir-e-Ghalib main bhari aawazoon ka estal
Quarterly Sahifa Lahore Shama No.158 Jan., March 1999
62- Ghalib eak azeem Maher-e-Mahakaat
Quarterly Sahifa Lahore Shama No178 Jan., March 2004
63- Shir-e-Ghalib main alfaz-e-Tameez kay sefati mafaheem
Quarterly Loh-e-Adab Hyderabad Jan to March 1999
64- Shir-e-Ghalib aur baez lafzoon ka chalan
Quarterly Loh-e-Adab Hyderabad April to June 2000
65- Ghalib aur Urdu mahavraat kay Urdu tarajam
Quarterly Pehchan Hyderabad Jan. to June 2003
66- Ghalib aur desi zobanoon kay masadar aur masdari lahqay
Quarterly Pehchan Hyderabad March 2004
67- Ghalib ki mahavrati bidatain
Quarterly Noewadar Lahore Oct, Jan. 2003
68- Ghalib ka seysi shaoor
Monthly Sareer Karachi April 1992
69- Dewan-e-Ghalib main badesi nama lafzoon ka estamal
Monthly Adab-e-Latif Lahore Oct. 1999
70- Ghalib kay haan mohavray ki tabdeliaan
Monthly Sukhanwar Karachi Dec.2002
71- Ghalib ki Farsi main Urdu shaeri
Monthly Sukhanwar Karachi Agst.2002
72- Ustad Ghalib kay chand sabqay aur lahqay
Monthly Sukhanwar Karachi Sept.2004
73- Ghalib kay “al” say tarqeeb panay walay alfaz ka tafhemi motaleaa
“Tehleel” 2003-2004 Magazine Govt. ID junjuaa College Bara’ay
khatein
Lala Mosa
74- Shear-e-Ghalib main Farsi marakab sefaat say esma aur faili
halatain bananay ka rujhan, Monthly Rashhaat Lahore June 2001
75- Ashar-e-Ghalib main aavazoon kay estamal ka nazaam Monthly
Rashhaat Lahore
Agust. 2001
76- Shear-e-Ghalib kay aawamal kay mafaheem
Monthly Rashhaat Lahore Sept. 2001
77-Ghalib kay sheri asloob per moqami zobanoon kay asraat
Monthly Rashhaat Lahore Eeb.2002
78- Neshanyaat-e-Ghalib ka sakhtyati jaeza
Monthly Rashhaat Lahore March 2004
79- Mahavra-e-Ghalib assar-e-mojood ki dharkanoon main
Monthly Rashhaat Lahore Agst. 2004
80- Sher-e-Ghalib main takrar-e-lafzi
Nawa-e-Pathan Lahore Dec. 1998
Zinda-e-javed Ghalib
Nawa-e-Pathan Lahore April 2001
81- Neshanyaat-e-Ghalib ka sakhtyati motalaa
Nawa-e-Pathan Lahore April 2003
82- Lafazyaat-e-Ghalib desi aur badesi Zobanoon main
Nawa-e-Pathan Lahore Feb.2004
83- Ghalib bagh main
Nawa-e-Pathan Lahore May 2005
84- Dil hai eshqi Taj ka “Pair bharay phuloon ka taj”
Taj Qaemkhani Adbi chopal Mirpur Khas (Sindh) June 2006
85- Koe zoban kisi eak halat par nahai rehti
Quarterly Insha, Hydeaabad jan. to march 2007
86-Jadeed sindhi shaeri aur farsi ka reshta
Quarterly Lauh-e-Adab Hyderabad April to Decmber 2007
87-Ghalib kay marakbaat aur oon ki adbi haisiat
Quarterly “Pehchan” Mirpur khas, Sind, March to June 2008
88-Farsi kay asraaPar Zobanoon Ki Pakisan
QuarterlyPaygham_e_Ashna, Islamabad Shamara No.34

Internet Publications:

A.

Books at net:

1. The language problem

2. Phonologies of various
3. The impacts of Aarabic on the languages of the subcontinent
4. Cencer is not a mysterious disease
5. Danish’paray
6. The linguistic system and sounds of Japanese
7. Insan jabr aur asri taqazay
8. Palkoon par shaam (Urdu poetry)
9. Poon nay sapnay (Punjabi poetry)
10. Accros that wall (English poetry)
11. Structural Study of Ghalib’s Traces
12. Lets learn Urdu
 www.scribd.com
B.

Complied

1 One Thirteen the Great

www.scribd.com

1 Documents at:
www.scribd.com 270

2 Hundereds documents at different forums. Search through net

search engines

a- Published Work on Maqsood Hasni:

More than 70 Research Papers

Three research Papers on Maqsood Hasni has been written
By Dr. Sadiq Junjuah, which were published?
in the shape of book in 1993

b- Prof. Younis Hasni’s Publications on Maqsood Hasni:

1- Shairyaat-e-Sharq-o-Gharab, Ta’arfi aur tanqidi motah
Sehmahi loh-e-Adab, Hyderabad, Sind Oct. To March 2004
2- Shairyaat-e-Khayam, Eak ta’arfi motalah
Paigha-e-Aashna, Islamabad Oct ta Dec. 2004
3- Urdu shair, Fikri-o-Lisani Rovaeay
Sehmahi Pehchan Mirpur Khas Sind, March 2005
4- Munir-ud-Din ahmad Kay Afsanay, Tanqidi jaezah, Eak tehqi
moqa
Adab-e-Latif, Lahore, Nov. 2005
5-Jerman Shairi kay Fikri zaviay, Eak motalah
Sehmahi Safeer-e-Urdu Nutan, July Ta sep. 2004
6- Baigmi Tajarbah, eak tanqidi Motalah
Sehmahi Insh, Hyderabad, Sind, Jan. ta Sep. 2005
7- Lisanyaat-e-Ghalib, Tanqidi motalah
Mahnama Rash’haat, Lahore, Jan. ta Feb. 2004
8- Maqsood Hasni Mahaqqeen aur naqedeen ki nazar main
Mahnama Rash’haat, Lahore, June 2004
9- Fikar-e-Iqbal kay chand zaviay
Mahnama Rash’haat, Lahore, sept. ta Oct. 2004
10- Asool aur Jaezay, Tanqidi motalah
Mahnama Sukanwar, Karachi, August 2004
11- Urdu main nae nazan, tarifi-o-tanqidi motalah
 Mahnamah Qomi Zoban, Karachi, Dec. 2004
12- Tarveej-o-Nifaz-e-Urdu kay silsalay main Kasur ki khidmaat
Mahnamah Qomi Zoban, Karachi, Oct. 2005
13- Ghalib Shanasi kay chand zaviay
Mahnamah Qomi Zoban, Karachi, Feb. 2005
14- Sitaray bunti Aankhain, Eak lisani motalah
Mahnamah Nawa-e-Pathan, Lahore Sept.2005
15- Maqsood Hasni ki talimi fikr kay chand zaviay
Mahnamah Nawa-e-Pathan, Lahore, March 2006
16- Maqsood Hasni ba’toor hyku’nagar
Mahnamah Nawa-e-Pathan, Lahore, March 2004
17- Maqsood Hasni ba’toor Ghalib Shanas
Mahnamah Nawa-e-Pathan, Lahore, May, June 2004
18- Maqsood Hasni ki Moashi fikr kay chand na’ay zaviay, eak
tehqi motalah
Mahnamah Nawa-e-Pathan, Lahore March, april
19- Maqsood Hasni Kay Afsanoon ka fani-o-fikri motalah
Mahnamah Nawa-e-Pathan, Lahore, Ja. Feb. 2005

C- Prof. Niamat Ali’s Publication on maqsood Hasni

a. a- Introduction Maqsood Hasni
b. www.thinkertalk.net
c. b-Critical talk on English two poems
www. Thinkertalk.net
d. c-Critical talk on “But the new generation”
e. d-Critical talk on “Choice still in hand”
f. e-Critical talk on “I resubmit”
g. f-Critical talk on “Cups and Lips”
h. g-Critical talk on “If doubt appears”
i. h-Critical talk on “Birthday”
j. i-Critical talk on “Eyes are for looking”
k. j-Critical talk on “No. not at all’
l. k--Critical talk on “While that for all’
m. l-Critical talk on “How and why”
n. m-Critical talk on “The new era”
o. o-Critical talk on “He will be there”
p. p-Critical talk on “Heart is not under the ribs”
q. q-Critical talk on “Should be necessary”
r. r-Critical talk on “But two more”
s. s-Critical talk on “Saw a land”
t. t-Critical talk on “Suicide”
u. u-Critical talk on “The white did his job”
v. v-Critical talk on “how could they stay more”
w. w-Critical talk on “No more”
 (www.shairfamily.com)
x. 4-Critical talk on “No hurry to die’
y. Critical talk on “Crown ever remains”
z. Critical talk on “Don’t be worried”
Critical talk on “Across that wall”
aa. Critical talk on “Not for silver or gold”
bb. Critical talk on “While you know”
www.friendsmania.net

D. Prof. Arshad Shahid’s Publications on Maqsood Hasni:

Prof. Maqsood Hasni di shakhsiat
www.shaeri.com
PROF. Maqsood Hasni ki Punjabi aur Panjabi’nama shaeri (1)
www.shaeri.com
PROF. Maqsood Hasni ki Punjabi aur Panjabi’nama shaeri (2)
www.shaeri.com
Prof. Maqsood Hasni ki Punjabi shaeri kay imtiyazaat
www.shaeri.com

E- Prof. Ata-ur-Rehman (PhD)

Maqsood Hasni ki haiku nigari
(www.scribd.com)

F.punjabi papers opjasuja.doc - Punjabi University

 SIKH HISTORY RESEARCH DEPARTMENT KHALSA COLLEGE,
AMRITSAR (India)
Om Prakash Jasuja
M.Sc., Ph.D.,
Post Graduate Diploma in Computer Applications
Three research Papers on
Maqsood Hasni has been written . ...
jyyxw.com/shtml/12889.shtml
opjasuja.doc - Punjabi University
File Format: Microsoft Word
Fax: 91-175-2286682, 2283073
opjasuja@gmail.com
www.punjabiuniversity.ac.in/pages/teaching/biodata/.../opjasuja.do
c

G. - Who work or comments on my research work/publications:

Dr. Aagha Sohail (Lahore), Aasha Parbhaat (Sitamahri), Aal-e-Emran

(Gujar Khan), Dr. Abu Sulman Shahjahanpuri (Karachi), Dr. Abu
Saeed Noor-ul_Din (Dhaka), Dr. Annam-ul-Haq Kosar (Qoeta), Dr.
Akhtar Ali (Lahore), Dr. Asad Gilani (Lahore), Prof. Anwar Jamal
(Multan), Arif Eftakhar (Islamabad), Dr. Anwar Sadeed (Lahore), Dr.
Akhtar Shamar (Lahore), Adeeb Sohaiol (Karachi), Ashraf Pal
(Gujranwala), Prof. Athar Nasak (Lahore), M.A Ali (Fasialabad), Azam
Yaad (Daera Din Panah), Ahmad Nadeen Qasemi (Lahore), Ahmad Riaz
Naseem (Hyderabad), Abu Moali Asri (Mainwali) Akram Kamal
(Lahore), Syed Akhtar Hussain (Karachi), Prof. Ikram Hoshyarouri
(Kasur), Anis Shah Gilani (Sadiqabad), Prof. Amjid Ali Shakar
(Lahore), Altaf Ullah (Lahore), Eyaz Qesar (Lahore), Arshad Iqbal Arsh
(Itli), Dr. Aslam Saqib (Malair kotla), Tanveer Abbas
Naqvi(Lahore),Iqbal Sahar Ambalvi (Lahore), Abu Sa’aadat Jalili
(Karachi), Abu moaali Asri(Mianwali)Prof. Akbar Hamidi, Prof. Alrton
Hamidi (USA), Dr. Bidal Haiderri (Kabirwala), Prof. Taj Piyami (Barat),
Dr. Tabassam Kashmiri (Japan), Taj Qa’emkhani (Mirpur khas), Sana-
ul-Haq Haqqi (Karachi), Dr. Jameel Jalbi (Karachi), Jamshad Masroor
(Norway), Dr. Hasrat Kasgunjvi (Hyderabad), Hassan Askari Kazmi
(Lahore), Hussain Sahar (Multan), Prof. Hafeez Sadiqi (Lahore),
Khursheed Afsar Biswani (Bharat), Dr. Khaja Hameed Yazdani
(Lahore), Dr. Zulfqar Ali Rana (Lahore), Prof. Rab Nawaz Mael (Qoeta),
Dr. Riaz Anjam (Kasur), Dr. Syed Moen-ur-Rehman (Lahore), Syed Ali
Akbar Gilani (Islambad), Saleem Rased (Laore), Dr. Saleem Akhtar
(Lahore), Carlan, Shahid Mahmood Kahloon (Lahore), Shahid Gori,
Shakar Fazli, Shahid Hinae, Shaheen Fase Rabani (Karachi), Dr. Sadiq
Junjuaa (Lahore), Tafail Aban-e-Gul (Lahore), Prof. Zahoor
Ahmad(Lahore), Aaqeel Mehdi, Aasam Qazi, Aasam But, Abbas Nasar
(jhang), Aataf Mirza (Qoeta), Dr. Ata-ur-Rehman (Kasur), Prof. Atteq
Zaman (Hyderabad), Ali Depak Qazalbash (Qoeta), Dr. Abdul Qavi
Zaia (Caneda), Col. Dr. Ghulam Fareed Bati (Bahawalnagar), Prof.
Zulqar Danesh (Hyderabad), Prof. Ghulam Hussain Sajid (Lahore),
Ghulam Mustafa Tabasam (Tundo Aadamjam), Abdul Qayoom
(Karachi), Zegham Rizvi (Lahore), Dr. Ghulam Shabir Rana (Jhang),
Ghazanfar Nadeem (Lahore), Dr. Safdar Hussain Baraq(Okara), Pro.
Safdar Ali Dr. Farman Fataypuri (Karachi), Faheem Kazmi, Prof. Faiz
Rasool Fezan (Gujranwala), Dr. Qasim Dehalvi (Dehli), Qesar Tamqeen
(UK), Kokab Mazhar Khan (Sialkot), Prof. Kaleem Zia (Bombay), Dr.
Gohar Noshahi (Islamabad), Prof. Masroor Ahmadzae (Hyderabad),
Masood Ejaz Bokhari (Azad Kashmir), Dr. Mozafar Abbas (Lahore), Dr.
Mobarik ali (Lahore), Dr. Mohammad Amin (Multan), Dr. Mohammad
Abdulla Qazi (Bahawalnagar), Dr. Munir-ud-Ahamad (Germany), Mirza
Shabir Baig Sajid (lahore), Munir Anja, Mohsan Sial, Musfiq Khaja
(karachi), David M. Kolenich, Ph.D, Lisa Jones, Registrar, Dr Gordon
Campbell, Alice Herndon, Naty,Mercado, Greta Persson, Julie S. Lewin,
James Fitzberg,David Smith, Prof. Dr. Shaher Momani Martin Hall,
Mahmood Ahmad Moodi, Mehar Kachelvi (Mirpur Khas), Dr. Noria balik
(Turky), Nayar Zaidi, Dr. Najeeb Jamal (Bahawalpur), Dr Nisar Qureshi
(Islamabad) Prof. Niamat Ali (Kasur) Nasar tarabi, Dr. Sabir aafaqi
(Azad Kashmir)Nadeem Shoeeb (Multan), Dr. Wafa Rashadi (Karachi),
Dr. Waqar Ahmad Rizvi (Karachi), Molana Wasi Mazhar Nadvi
(Hyderabad), Waleat Hussain Hidarri (Lahore), Dr. Wazir Aagha
(Sargodha), Yusaf Aalamgir (Lahore), Prof. Yunis Hassan (Kasur) and
many more

G. Nasrulla Sabar( Urdu toPunjabi), Mehar kachelvi ( Urdu to Sindhi),

Ali Depak Qazalbash(Urdu to Pushto), Baldav Mirza
(Urdu to English), Dr. Aslam Saqib(Urdu to Gurmukhi)
and Prof. Amjad Ali Shakar (Urdu to Punjabi) have translated
my Poetry.

Recent research work has been completed in May 2005-2006 titled:

A Linguistic Study Of Ghalib Urdu Poetic Language

Six research scalars i.e. Dr. Najeeb Jamal (Prof. of Urdu) Dean Faculty
of Arts, Islamia University, Bahawalpur, Dr. Ghulam Shabir Rana (Prof.
of Urdu) Dean Faculty of Arts, F.abad College University F.abad, Dr.
Mohammad Amin (Prof) B.D.University Multan, Dr. Sabir Afaqi (Ex.
Prof. Urdu) Azad Kashmir university (A.K.),Dr. Abdulla Qazi (Prof.)
Principal Govt. College, Bahawalnagar, Younis Hasan Govt. College,
Kasur comment that this work will remain alive in the history of Urdu
Literature.

1- According to Dr. Afaqi: This research work is equivalent to ten

PhD Degrees
Dr. Mohammad Abdullah Qazi considers this to be more then
Post PhD research work
Dictionary of Ghalib
3- Literary research on Ghalib poetic words/language.
(This research work is Consist of seven parts)
4- A Study of Bulle Shah Punjabi Poetic Language
5- Translation Quratulainn Tahira Persians gazales
into English and Punjabi
7- “Qessa Safer-ul-Eshaq” kay Hawashi ek Motalah

Award

Forum Pakistan
From: pakistani
To: Dr Maqsood Hasni
Posted: Sun Nov 23, 2008 11:51 pm
Subject: You won Forum Pakistan Award
Dear Dr. maqsood hasni,

Many congratulation!

You were nominated for November 2008 Award Show at Forum

Pakistan and are the winner for the Award Mr. Urdu/Forum Doctor.

Here is the post regarding the November 2008 Award show at Forum
Pakistan.
http://www.forumpakistan.com/forum-pakistan-awards-november-
2008-t18435.html

It will take time to load, as its about 15MB in size.

Thanks.
______
Regards,
Forum Pakistan
Articles: 473872
Total users: 119106

Education:

Post PhD (Linguistics)

Brunswick University
“Structural Study of Ghalib’s Traces”
www.scribd.com

PhD (Linguistics)
Ansted University
“The linguistics system and sounds of Japanese”
www.scribd.com

Doctor of Arts (Linguistics)

Life Learning/life Experience
Ashwood University
“Phonology of various languages”
www.scribd.com

M.Phil (Urdu)
Allamah Iqbal Open University
“Baba Majboor Life and his Poetry”

M.A. Urdu
Punjab University

M.A. Political Science

Punjab University

M.A. History
Punjab University

M.A. Economics
Punjab University

Bible course
The vice of Prophecy School

Bible course
The Church of Priest

2-Angraizi donyaan ki behtarein zoban nahain

hai
Hum jis ehhad say gozar rahay hain wo angraiz aur os ki zoban
angraizi ka hai. Angraiz kay chailay chamtoon aur gamashtoon nay
yah ta'asar aam kar diya hai kah angraizi zoban kay bagher taraqi
karna mumkin hi nahain. Natija'kar pehli jamat say angraizi ki taleem
ka silsala shuro ho giya hai. Taqribun 1835 say bar-e-sagher angraizi
gozida hai aur yahaan kay basi jo baray zabardat yohdha jafa'kash
mehnati aur honar'mand hain, intahae koshesh kay bavajood es qilay
ko fata nahain kar pa'ay. Ab eak hi surat nazar aati hai kah joon'hi
bacha paida ho ossay amrika kay kisi nursing house main bhajwa diya
ja'ay takah woh wahaan na'seraf angraizi sikh sakay balkah os kalcar
ko bhi apna sakay. Halaat to yah batatay hain kah aatay barsoon
main:
1- Bhook kay sabab bachoon ko paida hotay mar diya ja'ay ga.
2- Log bhook piyas andhairay dehshat jabr waghera kay khoof say
khud'kushi karnay
par majboor ho jaein gay.
3- kamzoor taboon kay bachay taleem ka khaab daikhna bhi gonah
samjain gay aur
aaqaoon ki zaminoon aur kar'khanoon par kaam kain gay. Ghaliban
yahhi aaqaoon
ki tamana aur marzi hai kah kama'ay gi dunyaan khaein gay
hum.
4- Chori dakay mar dhaar aur haira phairi aisay paishoon say wabasta
ho jaein gay.
Amli sata par daikh lain das saal parhnay aur saray mazamein main
kamyabi hasal karnay kay bavajood angraizi main fail ho janay kay
sabab talib-e-ilm taleem'yafta logoon ki saf main dakhal nahain ho
pata. Chori ko qanoon jurm qarar daita hai likin talib-e-ilm kiya os kay
walaidain aqarib aur sar'parast hazraat bhi choor darwazay par dastak
daitay hain. Naqal roknay ki surat main bacha un'parh rehta hai aur os
kay das saal aur dusray saray mazamein main kamyabi gharat ho kar
reh jati hai. Naqal roknay ki taraf tovajo di jati hai aur naqal bhi
angraizi kay parchay walay din hoti hai jab'kah baqi din samooth
chaltay hain. Hazaar (1000) bookay pani kay nikal lainay say pani pak
aur saaf nahain ho sakta jab'tak kotta khu say na nikala ja'ay ga.
Sochnay ki baat to yah hai kah jo angraizi parhatay hain oon ko
angraizi aati hai?! Sara kaam to gaedoon kay saharay chal raha hai.
Sada badshi Allah Sahib ki hai bar-e-sagher main bhant bhant kay log
aatay rahay tab bhi yahi kaha jata tha kah hakam ki zoban kay bagher
taraqi nahain ho sakay gi. Wo chalay gay oon ka door khatam ho giya.
tarjihaat main her bar tabdli hoti rahi. Sabqa jabr kay sabab yahaan
kay logoon par taraqi kay darwazay band rahay. Taraqi gher mulki
kakam kay gamashtoon had'haramoon, auroon ki kamae par mooj
karnay waloon aur moqa parastoon nay ki hai. Woh auroon ki nisbat
aasmani makhlooq rahay. Oon kay gharoon aur daftroon main kabhi
andhaira nahain howa. Ohain aish kay sab moqay mayasar aa'ay.
Mehnat'karoon aur kamoon ka hissa main mayosi bai'basi' bai'kasi,
bai'chargi aur tangi sakhti aae.
Waqt badal raha hai. aatay kal ko angraizi kay sath bhi wohi ho ga jo
pehli hakam zobanoon kay sath howa. Jis tara aaj yaah koe arbi ya
farsi nahain bolta ya likhta bilkul issi tara angraizi bhi ga'ay waqtoon
ka afsana ho gi. Khuda kay liay talba ko apni zoban main sochnay
parhnay aur likhnay ka moqa dijiay. Yah qoom bari zahein aur
mehnati hai, dinoon main taraqi karay gi. Kisi gher zoban main wo bhi
apnay molak main rehtay howay socha nahain ja sakta. mein kisi
zoban say boghaz nahain rakhta. Zoban koe bhi ho wo to mehz izhaar
ka zariya hai es kay siwa kuch bhi nahain. Zoban to insani khayalaat
ehsasaat aur mashahidaat kay izhaar kay liay shakas ki ongli pakarti
hai. Yahaan olta moamla chalta aa raha hai, shakas ko zoban ki ongli
pakarna parti hai.
Ab mein angraizi ki batoor namona eak doo funni khamioon ki taraf
aata hoon aur mein es hawala say her kisi say goftagu karnay ki
pozishan main hoon:
1- Angraizi ki ibtadae aawazain izhaar kay hawala say na'kafi hain.
2- Nahaet ahum aawazain chay aur sheen es main mojood nahain
hain.
3- Marakab aawazoon ka nazaam kamzoor, dohra, naqas aur pachida
hai.
Ab zimun numbar 3 kay hawala say chand misalain bhi malahza farma
lain:
sheen kay liay das ya das say ziyada marakab aawazain estamal main
aati hain jab'kah yah marakab aawazain dosri jaga koe aur aawaz daiti
hain. sheen kay hawala say misalain malahza hoon:
1- ch cliche nietzoche, Fitche, charade, chauvanism, chicago
2- ce croce
3- ci facial precious, special, social, ancient, apperciate, chicago

4- sh shift, sheet, shirt, shawal, shrink, ship, shop, shade,

shelve
5- si asia, malaysia, tesion, demension, inpulsion
6- ti action, mention, residentional, confidentional
essential potential
ititial, admition
7- ssi mission, permission, discussion, procession, session
8- ssu issue, assure, pressure
9- su sugar, sure, insurance
10- sch schedule, schizophrenia
Chay kay liay tu ya ch marakab aawazain estamal main aati hain:
tu (chay/chu) picture (pikcher), nature (nacher), mixture (mixcher),
actual (akchal), punctual (punkchual), habitual (habichual),
torture (torcher) attitude (attichud), culture (kachar), vertual
(virchual)
fortunate (forchunate), future (fuchar)
likin her jaga tu ki yah surat barqarar nahain. maslan: tuseday
(teozday)
ch ko bhi chay ki aawaz kay liay estamal kartay hain. maslan:
chest, cheat, chit, cheep waghera
ch marakab khay ki aawaz bhi daita hai: boch, munich waghera
sheen ki aawaz bhi daita hai:
cliche nietzoche, Fitche, charade, chauvanism waghera
kaaf ki aawaz bhi daita hai:
school, chemical, chemist, chasm, chem waghera
Kaaf kay liay teen ya teen say ziyada marakabaat ka estamal hota
hai. maslan
k work, kit, skin, neck, skull, pink, kid
c crown, cold, calf, cough, cramp, cave, cook, cock
city, civil waghera main seen (s) ki aawaz daita hai. K aur s ki
mojodgi main c
kay honay ka koe jawaz nahain banta.
social, facial precious, special, social, ancient waghera main i
kay milan say sheen
ki aawaz paida karta hai
ch school, chemical, chemist, chasm, chem
sheen cliche nietzoche, Fitche, charade, chauvanism
 chay child, chest, cheat, chary (che re), chaser (cha
sor)istry
khay munck, boch
Bawar rahay sheen, chay aur khay aawazain angraizi main mojood
nahain hai. K ki mojodgi main ch
kay honay ka koe jawaz nahain banta. Gharaz aisi bisioon aawazoon
kay hawala say khamiaan mojood hain jin kay sabab yah kehna kisi
tara thek nahain kah angraizi bari ala zoban hai aur es kay bagher
taraqi karna mumkin hi nahain.
(www.ebazm.com)
 Urdu ke rasam-ul-khat ki tabdili ka
3-
masla

Kal telephone par mairi aur Dr Riaz Majid ki Urdu rasam-ul-Khat ki

tabdili kay hawalah say baat ho rahi thi. Oon ka kehna tha kay Urdu
kay mojoda khat ko Roman khat main badalnay ki sazashain chal rahi
hain. Yah koe aaj ki baat hai, yah to bohat pehlay say ho raha hai.
Mein soch main par giya kya aisa ho sakay ga aur yah behtar aqdam
hoga?!

Es waqt Hindustani, (Urdu+Hindi) jo dunyan ki dusri bari aabadi kay

rabtay ki zoban hai kay teen 1- Arabic bara’ay Urdu 2- Dav Nagri
baray hindi jab’kah Roman (her donoon, Urdu aur hindi aur dusray
bolnay aur samjhnay waloon kay mofeed hai) rasam-ul-khat raej hain
aur yah aaj say nahain barsoon say, mustamal chalay aatay hain.

Es mozo par guftagu say pehlay eak baat wazay kar doon koe zoban
os waqt tak mar nahain sakti jan’tak:
1- es kay doo bolnay walay mojood rehtay hain
2- eak likhnay aur eak parnay wala mojood rehta hai
3- aalat-e-notaq aur moawan aalat-e-notaq tabadeel nahain ho jatay

En teen baton kay hawala say mein yah kehnay ki positon main hoon
kah Hindustani (Urdu+Hindi) ko kisi qisam ka koe khatra la’haq
nahain.

Urdu kay khat badalnay say kuch nahain ho ga. Roman khat main likhi
janay wali zoban seraf kitabi zoban ho gi. Kabi bhi bool chal ki zoban
na ban sakay gi. Turki ka mojoda rasam-ul-khat bool chal ki zoban say
laga nahain rahta. Turki ka pehaly rasam-ul-khat say mota’alq
sarmaya zaya ho giya hai likin Urdu kay sath yah nahain ho sakay ga.
Urdu walay oon say mukhtalif zehan kay log hain yah pehlay ko
Roman main tabdeel kar lain gay. Pehli baat yah kah Roman khat ko
bara’ay bool chal qabool hi nahain kiya ja’ay ga ya kya ja sakta ya es
hawala say bai’haad mushkal ka eak arsa tak samna karma paray ga.
Urdu 37 bunyadi awazoon par ostawar hai jab’kah aa aur noon ghona
ko shamar main nahain rakha jata likin yah aawazain kasrat say
estamal main aati hain. En aawazoon kay elava 12 maha paran (bhay,
phay thay waghera) tarriban itni hi alamiti awazain (zabar, zair, shad
waghera) aur 163 say ziyada morakab awazain estamal main aati
hain. Yah surat kisi eak alaqay tak mehdood nahain. Eak aam aadmi
Roman khat kay zair-e-asar en aawazoon say kayoon’kar dast’kash ho
sakay ga. Angraizi ko 1754 say omomi aur 1835 say khasusi toor par
jabri zoban ka darja hasal hai. Kya yah awami maqboliat hasal kar saki
hai. Jawab yaqenan naïf main ho ga. Imtihanoon main na’kam honay
waloon ki sab say ziyada tadad essi main hamaisha say chali aati
hai. .Fazal Din dokandar ya manay pakoroon walay ko es say kya laina
daina. Zindgi kay kisi eak shobay main bhi es ko koe moqam nahain
mil saka. Log apni zoban aur lehjay main baat karkay ziyada farhat
mehsus kartay hain. Roman rasam-ul-khat kay raej ho janay say
logoon kay aalat-e-notaq aur moawan aalat-e-notaq badal nahain
jaein gay. Lihaza es ziman main koe fikar ki baat nahain essay
sansikrat ki tara kitabi zoban say ziyada darja hasal na ho pa’ay ga.
Ta’hum Dav Nagri khat aur Hindustani (Urdu+Hindi) bolnay aur
samjhnay waloon kay mabain tehri rabatoon kay hawala say es 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.

Urdu ke rasam-ul-khat ki tabdili ka

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

Urdu ke rasam-ul-khat ki tabdili ka masla

./viewtopic.php?p=20855
by Dr Maqsood Hasni
Tue May 04, 2010 6:43 pm
tovajo k liay shukar'gozar hoon.
mein aap se motfiq hoon yah apni haqiqat main eak hi zoban hai.
mairi morad fix ya teh kar daine say hai warna mojoda halaat main
roman khat hi rabtay ka zariya hai.
 Urdu ke rasam-ul-khat ki tabdili ka
Re:
masla
./viewtopic.php?p=20858
by Mohammad Ilyas
Tue May 04, 2010 9:40 pm
Ye hamari ghulami aur kamzori ki nishani hai ke ham aaj Rumi rasmul
khat mein eik doosre se rabta kar rehe hein. Sab se aasan aur achi
Urdu rasmul khat hai aur us ke sath sath Hindi rasmul khat ko bhi
zinda rakhna hei aur maghribi dunya ke lie Rumi istimal ho sakta hai.
Ye baat apki durust hai keh abhi isi mein rabta chale jab tak ham hosh
mein aayein.

Urdu ke rasam-ul-khat ki tabdili ka

Re:
masla
./viewtopic.php?p=20855
by Dr Maqsood Hasni
Thu May 06, 2010 6:19 am
Aap ki tovajo yaqinan maslay ki ehmiat aur filwaqay zarorat ki taraf
hai. Moamlay ki taraf tovajo hona aur os ki ehmiat ko samjna bhi
khush'aaend baat hai. Allah karay aur log bhi es maslay ki ghameerta
ko samjhnay lagain. Aap ki ijazat say mein yahaan doo tein batain arz
karnay ki jisarat kar raha hoon:
1- Donyaan ki kisi zoban ka koe mazhab, dein , rang, nasal, alaqa,
garo, jamaat waghera nahain hota. zoban ossi ki hoti hai
jo os ko estamal (1) main lata hai.
2- Khat ki taqseem angraiz ki zarorat aur os door ka siyasi masla tha
(2) aur woh es sazesh main bari khobi aur maharat say kamyaab bhi
raha.
3- aaj kay siyasi aur mazhabi (3) log es sazesh ko khatam karnay kay
haq main nahain hain kayoon'kah oon ka
eqtadaar jah-o-jala aur pait es maslay ki mojodgi say jura howa
hai.
4- Es zoban kay jannay walay subcontinent tak hi madood nahain
hain. Eak achi khasi tadad gher subcontinentian ki mojood hai jo es
zoban ko jantay hain.(4)
En charoon amoor kay hawala say yah khaab daikhna kah es ka koe
khat khatam kar diya ja'ay aur eak hi khat rehnay diya ja'ay, momkin
hi nahain. Haan albatta dev'nagri walay arbi (urdu) aur arbi (urdu)
walay dev'nagri khat ko zati toor par (5) sikh kar eak dusray kay
qareeb aa saktay hain.
Roman khat ka es hawala say baqi rehna na'gozeer lagta hai gher
subcontinentian bhi en donoon tabqoon (6) kay rabtay main reh
sakain. Ghalibun yah donyaan ki wahad zoban hai jo eak waqt main
tein khat rakhti hai. Mofaad'parast anasar enhain alag alag naam day
kar apna olu sidha kartay rahain es say koe faraq nahain paray ga.
Shart yah hai kah es zoban (Hindustani/subcontinentien) say wabasta
log es zoban ko eak zoban hi samjhain. Es lisani sanjh kay hawala say
woh eak dosray kay moamlaat ko samjh kar eak dusray kay qareeb aa
saktay hain. En ki fikr aur dukh sukh, eak ho sakta hai. kam az az kam
tabadl-e-khayaal to kar hi saktay hain. Tein rasoom-ul-khatoot kay
hawala say insani tafreeq, intashaar, fashaar, eftaraq aur larae kay
darwazay kholna kisi tara danish'mandi nahain aur nahi en ki samaji
fikri, moashi aur lisni sehhat kay liay kisi bhi hawala say faeda'mand
hai.
----------------------
1- bolta, samjhta, likhta ya parhta hai
2- divide and rule
3- oon ka ta'alaq Bharat say ho ya pakistan
4- samjhtay hain ya bool saktay hain
5- hakomati toor par es hawala say mojoda halaat main kabi kuch ho
sakay ga, bhool hi jaein
6- dev'nagri aur urdu estamal main lanay walay
(www.ebazm.com)
4- Izhaar par pabandi khatar’nak hoti hai

Misal mashoor chali aati hai:

“dukh keh dainay say mun ka bojh halka ho jata hai

basurat-e-digar dukh
nasoor bun jata hai.”

Essi liay mein kehta chala aa raha hoon kah izhar par pabandi nahain
lagni chahiay. Amir-e-waqt ki janab say panadi lagti hai to essay jabr
ka naam diya jata hai likin jo pabandi hum khud lagatay hain es par
koe tanqeed nahain karta,------kayoon?!

Baat karna aur zoban sikhna ya parhna doo alag batain hain. Baat ka
dosray tak ponchna itahae ahaum aur zarori amar hai likin hum kuch
aisa kartay hain kah baat shakas kay batan say bahar aanay ki himat
hi nahain karti. Kehnay wala janta hai kah os ka mazaq oraya ja’ay ga
ya logoon main mazaq ban jaoon ga. Lihaza chup rehna hi behtar hai.
Es hamaqat kay baes hum na’seraf os shakas ka bora kartay hain
bal’kah khud bhi aaghi say mehroom rehtay hain. Allah janay yah
zalmana andaz kab khatam ho ga. Es ziman main doo char misalain
malahza hoon:

Eak pakhtoon mard kehta hai:

“ mein tumhara sara saman lay aae hai.”
Eak anraiz judge kehta hai:
“‫”ٹم گناگارنہیںہےہم ٹمہارےکوبڑی کرتاہوں۔‬
Ya yah jumla daikhain:
‫ٹمہاراگھرکیڈھرکوہے۔‬
En doo jomloon ko bhi daikh lain:
He go to lahore/
lahore he go.
Izhar main kiya kharabi aur kaji hai en jomloon main?
kiya baat samjh main nahain aae agar aa gae hai to es say bhar kar
aur kiya achi cheez ho sakti hai. Jab yah s ya es ka chakar shoro hota
hai to kehnay wala cup main afiat samjhta hai.

Hazaroon log roti kamanay kay liay apna molak choor kar dusri
walaetoon main jatay hain oon main say bohat saray ziyada parhay
likhay nahain hotay likin wahaan masalsal aqamat paziri kay sabab
woh wahaan ki zoban bolnay aur samjhnay lagtay hain. Waqt
gozarnay kay baad woh ahal-e-zoban ki se (bolnay aur samjhnay kay
hawala say) maharat hasil kar laitay hain. Mein kehta hoon woh apnay
tajarbaat ko jab bhi waqt milay aur mood banay doo hawaloon say
qalam’band kar dain :
Os baat ko ossi molak ki zoban main apnay dais ki lipi/rasam-ul-khat
main likh dain. Maslan
‫ ہی گو ٹو برلن‬He go (es) to barlan.
Os baat ko ossi molak ki zoban main roman lipi main hawala-e-qalam
kar dain. Maslan

“Hi iz sik far 2 dayz.” /He is sick for two days.

Hiz waef do (das) nat laek vaigitabal/His wife do (does) not like
vagitable.

Ab agar ossay kaha ja’ay bae likhnay kay liay schooling karo ya kisi
say likhnay ka dhang sikho. Kiya woh schooling karay ga, bilkul
nahain. Essi tara woh kisi say likhna sikhnay main kis liay paray ga aur
sikhnay wala kayoon maghaz’mari karay ga. Woh es jhanjat main
kayoon parnay laga. Waqt aur paisay kayoon barbad karay.

Hosla’shikni say woh es hawala say kuch nahain kar pa’ay ga. Kamana
aur khana hi os ka masghala aur mishan rahay ga aur os ka sara
tajarba os ki moot kay sath hi lahad main otar ja’ay ga. Kiya yah aatay
waqtoon ka noqsan nahain. Aata waqt aaj kay gozartay din raat par
ostawar hota hai. Dosri qomain jahaan say motalaq woh log hotay hain
onhain pehchan lain gi? Ya wo qoom es mahjar kay hawala say apni
kar’gozari waghara say aaga ho sakay gi?

Angraizi walay Sir Filap Sidni aur Urdu walay Molaan Wajhi ki Sabras
ko parth laitay hain, kayoon? Donoon ki zoban jald samjh main nahain
aati likin enhain parha to jata hai. Jo parhna chahtay hain aur en
tajarbaat say faeda othana chahtay hain es qesam ki tehroon ko bhi
parh lain gay aur onhain behtar shakal bhi day dain gay.

Bahar’toor yah baat bawar rehni chahiay:

1- Kisi zoban par yah dawa bandhna kah wo zoban falaan qoon ki hai,
darust baat nahain. Zoban ossi ki hoti hai jo ossay bolta
(samjhta/likhta/parhta/sochta) hai.
2- Asbiat ka ta’alaq nazriyaat aur aqaed say hai zoban say nahain.
3- Lafz zoban bolnay walay ka lehja andaz toor aur mohavra ekhtayar
karti hai.
4- Zoban khud mukhtar nahain yah apnay motalaq shakas kay zair-e-
farman rehti hai.
5- Es ka rang nasal alaqa qabila libas waghera koe nahain hota.
6- Kisi par apna nazriza os ki zoban main paish karna aur baat os ki
samjh main aa ja’ay bora
nahain es kay bagher mael ya qael karna momkinaat main hi nahain.
Hasil-e-kalaam:
Asal baat jo mein nay kehna chahi hai wo yah hai:
Bohat saray log baroon-e-molak aqamat rakhtay hain aur woh wahaan
ki zoban khoob khoob bool aur samjh laitay hain likin os walaet ki lipi
say waqef na honay kay sabab os zoban main likh nahain patay es
tara oon ka tajaba gharat ho jata hai. Os
tajarbay/nazriay/khayaal/jazbay waghera ko ossi zoban main rekard
main lanay kay liay:
a. Roman khat ka estamal jo mostamal bhi hai kiya ja sakta hai.
b. Es kay liay woh apni madri zoban ki lipi ko estamal main la sakta
hai.
Agar German farnsisi japani chini ya kisi bhi zoban ko apnay madri
rasm-ul-khat main raqam kar laita hai to es main kiya borae hai.
Roman khat main likhna aaj aam se baat hai lihaza roman main likh
laita hai to bhi baat rekard main aa ja’ay gi.
Hindustani (Udru+Hindi) dunyaan ki dusri bari boli samjhi parhi ya
likhi janay wali aur aawazoon kay hawala say dunyaan ki tamaam
zobanoon say bari hai likin yah bhi her cheez ko os ki asal kay
motabaq likhnay say qasasir hai.
Aawazoon ki kaji aur kharabi kay liay insan bahmi tawan ka saboot
day to yah masla , masla nahain rahay ga.
Tamam insan eak hain mofaad parast anasar nay insan koko mukhtalif
hawaloon say taqseem kar diya hai. Eak musalman hai lihaza ossay
Arbi main baat karni chahiay.
Arbi Farsi Turki, Urdu waghera zobanain Muusalman nahain hain en
main musalmanoon kay hawala say aqaed aur nazriyaat waghera
musalman hain. Bhagwat Gita, Baebal, Guru Garanth Sahib waghera
say motalaq baat ho gi to wo baat hindu esae sikh ho gi na’kah Arbi
Farsi Turki, Urdu Angraizi waghera ka dharam/mazhab hindu esae sikh
parsi waghera ho ja’ay ga.
Lafaz ka kalchar os kay maenoon main makhfi hota hai. Lafz jis
kalchar say nathi hota hai ossi ki namaendgi karta aur yah teh’shoda
baat hai.
Islami aloom say motalaq mowad kay hawala say angraizi/ urdu/ farsi/
sindhi/ pakhto/ german/ faransisi/ chini/ japani waghera waghera ko
Islami zoban kayoon’kar kehain gay.
Angraizi/urdu/farsi/sindhi/pakhto/german/faransisi/chini waghera main
japan ya kisi aur molak say motalaq (kalchar mosam mahool, halaat
waghera) likhi batoon ko japnani ya kisi aur molak aur qoom ki zoban
kehna paray ga.
Mairay nazdeek izhaar ko rokna nahain chahiay. Izhaar ka rokna
khatar’naak baat hai. Mairi yah roman Hindustani (Urdu+Hindi) main
likhi gae tehreer angraizi nahain likin es ka motala arbi rasam-ul-khat
aur dev nagri rasam-ul-khat walay ba’khobi kar saktay hain. Yahhi
nahain woh log jo Hindustani bolnay aur samjhnay kay hawala say
jantay hain, bakhobi motala kar sakain gay aur samjh bhi sakain gay.
Hum sab par yah bawar rehna chahiay:
Koe baat haraf-e-aakhir nahain hoti. Maira yah nazriya haqeq aur
zarorat kay motabaq darust ho sakta hai. Qate toor par ghalt ho sakta
hai ya kisi haad tak theek bhi ho sakta hai.
(FunOnTheNet Community)
5- Yah baihissi kayoon?!
Soach main tha kah Maghrab den dogni raat chogni taraqi kayoon kar
raha hai es kay barakas hum aur hamaray adaray sadyoon pechay
kayoon hain? Hamaray log Maghrab ki bay’labasi aur fasion ko taraqi
kayoon samjh rahay hain? Kiya Hamaray haan zahanat aur wasael ki
kami hai? Ghoor kiya ja’ay To yah donoon cheezain hamaray haan
Maghrab say kahein bhar kar hain. Maghrab to Shamsi Tavanae main
hamaray moqabal khara nahain ho pata. Hamaray haan ka unpher
Thorimar Kharadeya Maghrab kay baray say baray Enjeniar ko
Zahanat main kahein pechay choor sakta hai aur yah baat mein bari
zemadari aur etmad say kar raha hoon.
Mein nay es moaamlay per bara ghoor kiya hai aur es natijay per
ponhcha hoon kah wahaan kay colleges aur Universitiaan tehqeq-o-
talash main bara ahham kirdar aada kar rahi hain. Oxford university,
Brown university,Brunswick university, Leeds university, Stanford
university, Harwod Unversity waghera main etna kaam howa hai kah
shaed hi hamari koe university oon main say kisi eak kay moqabal aa
sakay. Mazeed daykhain to yah bhi maloom paray ga kah wahaan
kaam karnay walay zeyadah’tar hamaray haan kay haan jabkah woh
damagh ka johar apnay “khesay” main kar rahay hain.
Hamaray haan ki research degreaan mamay chachay ta’ay ahbab aur
nazar niyaz say mashroot hain. Agar en say kuch bach jata hai to woh
kisi waris walay ko mil jata hai. La’waris magar zahein-o-fateen
bay’chargi aur bay’basi ki moot mar jatay hain. Na’laeq aur nakammay
logoon ko bari kurseaan ata kar de jati hain. Etmad aur elam-o-fazal
say aari logoon kay leay yahaan sab kuch hai. Eak aur andhair
dakheay Talemi boards to haad say guzar ga’ay hain. Fe paper Re. 18/
moaavza moqarar kar deya giya hai jabkah dusara moaavza khatam
kar deya giya hai. Mumtahin raqam jama karnay kay hawala say aur
jalad kaam khatam karnay kay moaamla main boards apna javab
nahain rakhtay. Natejakar paper marking kay mosam main sabzi
mandi lag jati hai aur es tarah zahantoon ka barsar-e-aam qatal-e-
aam hota hai.
Yahaan kurseoon kay hawala say log elam-o-fazal main naam patay
hain. Kaam kay hawala say en kurseoon per shaed hi koe nazar aa
jay. agar koe hai to Entazameaa ki baein aankh ka shaker hai.
Hamaray haan Universitioon say bhar kar fazal log colleges main
mojood hain lekin woh baad’qesmati say jahaan thay arsa daraz baad
bhi wahein hain jabkah dusray taraqqi kartay kuch kay kuch ho jatay
hain.
Meray kheyal main taraqqi ka eak alag say meyar hona chahi’ay.
Maslan:
Lecture say Assistant Professor kay leay teen thaqeqe moqalay+teen
saal ka taqeqi tajarba+6 years teaching experience
Assistant Professor say Associate Professor kay leay 6 tahqiqi
moqalay+6 years tehqeeq ka tajarba+11 saal teaching experience
Associate Professor say Professor kay keay 11 tehqiqi moqalay+ 13
saal tehqeeq ka tajarba+15 saal teaching experience
Professor say Seneior Professor kay leay 15 tehqeqi moqalay+16 saal
tehqeeq ka tajarba+19 saal teaching eperience
Janch partaal ka moaamla entahae khufya hona chahi’ay.
Taraqqi kay moaamlay main College aur University ustad main tafreq
na rakhi ja’ay. Inerview, entakhab/ slection ka maqool, unda, qabal-e-
etmad parakh ka mayar nahain hai. Es tarah bhi wohi safashi log hi
sanay aaein gay.Yah bhi kah Talemi aur Tahqeqi dafatar(Secretariates)
ka Qebla darust hona aaj ki aaham zaroot hai.
HEC darj-e-bala ya es tarah ka koe meyar moqarar karkay Collegoon
aur universiteoon kay ustadza say Resume mungwaay. Meyar per
aanay walay logoon ki farest bana kar rakhay jab aur jahaan kahein
jiss meyar kay ustad ki zaroot ho mohiya kar deya jaay. Es tarah HEC
ko apnay leay qabal log mayassar aa sakain gay.
Allamah Iqbal Open University Islamabad, ko khasusan hadaet kar de
jaay kah woh MA aur es say bala degreoon kay leay HEC say Tutars
talab karay gokah es say nechay bhi bura hal hai. Bayshak Hakoomat
taleem say dilchaspi rakhti hai lekin khali dilchaspi say kuch nahain
honay wala, es kay leay naserf choor darvazoon ko band karna ho ga
bakah eak meyar moqrar karna paray ga takah taraqqi ka khaab
sharminda-e-tabeer ho sakay.

This post has been edited by Dr Maqsood Hasni: Oct 26 2006, 06:33
PM
A.salam

1. Ham hamesah yeh kehtay han kay hamary pass zahan hai zahan
hai, ham dunya se bahut agay barh saktay han bla bla bla....
Lekin haqeeqat yeh hai k aisa nahi hai... Bahar ke ap example day
rahay han to jinab aik nazar daliya NASA se lay kar dosray research
institutions per..... Kitnay percent Pakistani han? Pakistani to chor
dejye Kitnay percent Muslims han? Maximum 5 to 10%.... to baqi k
90% kon hain yahi ghair mulki na...
Medical ke filed lay len aj yeh tamam medicines kon bana raha hai,
Electronics ke filed lay len, Engineering ke filed lay len, Atomic
technology ke filed lay len.... Sach ko face karen ham kahen bhi kissi
bhi dosray mulk se agay nahi han...... Aaj bhi ham F-16 kay lye
america ke bheek kay mohtaj han..........

2. Hamari government yeh hamari government who bla bla bla ham
kahtay zaroor han.... Ham khud kya han? Ap ne sari examples
educational institutes / boards ke deen.... Aik sach ko face karen...
ayen zara aik mahol banaye examination hall ka ........ kya ho raha
hota hai..... naqal , naqal aur sirf naqal, hamary students khud
prepration nahi kartay, naqal per bharosa kartay han.... Aaj aik sach
ko aur mehsoos karen...... Hamari naujawan nasal ko agar agay
barhnay ka taraqi karnay ka waqai shauq hai to kyon hamary mulk me
entertainment ka naam internet hai........ aaj ap aik website banayen
jis per msn nick names, emoticons , free softwares, free music, videos
rakh den apke website chal jaye ge... lekin aap aik website banayen jis
per sab ko free education provide karen................. website sirf ap hi
dekhen gay ya apkay kuch dost ahbab ya phir shayad kuch visitors bhi
a jayen...... E-Taleem.com sab se bara portal Pakistani education
par...... kis haal par pahunch gaya usko shayad last update hue bhi
arsa guzar gaya........ hame educational websites jab yaad ati han jab
results announce hotay han..................

3. Hamne apnay aba-o ajdad k qissay sunanay se furst milay to ham

kuch karen gay na..... Hamary puranay musalmano ne ye ejad kiya ,
who ejad kiya , yeh banaya who banaya........ Aaj ham kehtay han
dubai me jitni bhi buildings ban rahi han unko musalman engineers hi
to bana rahay han lekin ham yeh bhool jaty han k un tamam buildings
ka maps, america/canada/Italy kay engineers pass kar rahay hotay
han aur ham unke undersupervision work kar rahay hotay han.........

Musalman es waqt dunya me sirf zalel o khuwar ho rahay han..... aur

ham sab k sab itnay bayhis han kay hamko en sab baaton ka ehasas hi
nahi hota hai.........................Kabhi kabhi mujhe ham sab ke
bayghairti/bayhisi par sharm ati hai............
Group: Admin
Posts: 1187
Joined: 2-September 05
From: North Karachi, Karachi
Member No.: 1

Oct 27 2006, 08:12 AM

Assalamoalekum ! sathio..........aap or hum or kuch or SUB nahi..
SHARAM aati ha sharminda hota han. magar kionka ba bus han. ( MA
QUMI or Dunyawi level par keh raha hon ) Hamaray (Muslim or Qumi )
BARON ki jo sub ki haq talfian kar ka BARAY bantay gaay.(apni
BAYGARATI or BAY HASI ki waja sa) or sari DUNIA or QUOM ko or
wasael ko barbad kar dala...apni chund dino ki HAWIS ka liay.. jis par
hum sub SHARMINDA hotay han dosri qumon ka
samnay..................jo kuch ho raha ha sub ko sub pata ha har insan
or bachay tak ko sub pata ha.. LIKHNA sub BAKAR hay..........MAGAR
dil ki BHARAS nikal jati ha. TARAKI ISLAM KA ASOLON MA
HAY.......BARAY ASOLON sa mukhalif kam kar rahay
han(MUKHALIF=ka matlab HARAM) es liay HARAMIAT itni barh gai ha
ka kub or kasay" KHATAM KAB HOGI?! ALLAH TALA kar na wala
hay......................KOSHISH KAR TAY RAHAIN ISLAMI ASSOLON KO
QAYEM RAKHNA KI.....Jis ma sub shamil hay....( PIAR, MOHABBAT,
HAMDARDI, MEHNAT KA JAEZ MAL, DOSRON KA LIAY MADAD(jo aap
ko hasil ha us sa), APNA NA JAEZ FAIDA NAHI...BUS DOSRON KI
BHALAI AGAR yea CHAND "BARAY "(QUOMI-or-ALAMI MUSLIM) soch
lean to INSHA ALLAH "TARAQI" shuro ho jaay
gi.............................Bohot tafseli MOZUO ha or waqat kum INSHA
ALLAH dobara rabta hoga...... SATHI
sathi
Group: New Member
Posts: 10
Joined: 17-October 06
Member No.: 2231
Gender: Male
6- Kya angraizi aatay kal ki zoban ho gi?!

Es main koe shak nahain kah Angraizi es waqt dunyaan ki hakam

zoban hai aur bala tabqay kay saray kaam essi kay hawala say
teh/sar'anjam patay hain. Yah mojoodah ehad ki baat hai likin yah
fakhar-o-eftakhar seraf Angraizi say hi mukhsus nahain. Her hakam
zoban ko yah fazelat hasal ho jati hai. Choon’kah hakam zoban kay
bool chal ka halqa pehlay say wase'tar ho jata hai es liay es ka daman
bhi pehlay ki nisbat bhar jata hai. Essay aisay mukhsus log, jin ki kah
woh zoban nahain rahi hoti aur nahi woh oon ki zati zoban kay darjay
par faez ho pati hai, ka sath mayassar aa jata hai. Bahmi hawala say
bhi woh oon ki zoban nahain ban pati. Goya oon ka daerah awal ta
aakhar ajnabi aur mehdood hi rehta hai. Jab hakam zoban kisi gher ki
rabtay ki zoban banti hai to ossay os ki zarorat mazaj halaat aalat-e-
notaq aur moawan aalat-e-notaq kay motabaq chalna parta hai
basurat-e-degar rabtay bahal nahain reh patay. Yah os ki majbori hoti
hai jisay os ko her hal main nibhana hota hai. Nahain to boli aur zoban
ka faraq paida ho jata hai. Es feal say kuch batain waqo main aati
hain:

Gher ki zoban assar’andaz hoti hai

Gher ki zoban bhi assar laiti hai
Gher ka lab-o-lehjah ekhtayar karnay ki koshesh hoti hai
Nahvi set up main tabdeli aati hai ya apnay nahvi set up kay
motbaq dhalnay ki koshesh karti hai
Alfaz kay mafaheem main tabdili aati hai
Na’ay marakbaat tarkeeb-o-tashkeel patay hain
Nae estalahaat janum laiti hain
Zoban ka mazaj jo os say mukhsus hota hai, main tabdeli aati
hai

Agar wo nae zoban ka sath nahain daiti to hakam aur mahkoom kay
darmiyan rabt-o-ethad main na’kam rehti hai. Jis kay natijah main
khoon’raizi aur ghalt fehmiyaan khatam nahain ho patein.
Ghalt’fehmiaan bharti chali jati hain. Aaj dunyaan main qatal-o-gharat
ka bazar kayoon garam hai?! Es ka bunyadi sabab Angrazi hi hai jisay
eak arsa guzar janay kay ba’vajood os ki lisani khamioon ki wajah say
qabool nahain kiya ja saka. Angraizi awami sata par apna moqam
nahain bana saki aur nahi kabhi apnay naqas lisani set up kay sabab
bana sakay gi. Zarorat’mand essay majbori samjh kar apnanay ki
na’kaam koshesh kar raha hai. Essay azafi aur thopa howa bojh
samjha ja raha hai.
Arbi aur Farsi bhi arsa daraz tak hakam zobanain rahi hain likin enhain
kabhi azafi bojh nahain samjha giya. En kay un’gint alfaz mashraqi
zobanoon main kisi na kisi roop main sadyoon say mojood chalay
aatay hain. Yah donoon zobanain auroon kay liay gher thein. Es kay
ba’vajood en kay asraat un’mit rahay hain. En kay khalaaf nafrat kabhi
bhi parwan nahain chari. Jo log yah samjhtay hain kah aatay waqtoon
main Angraizi kura-e-arz ki zoban ho gi, entahae ghalt fehmi main
mubtala hain kayoon’kah lisani hawala say yah dunyaan ki kamzoor
tarein aur eak mukhsus alaqay ki zoban hai. Es ka khudara aur akhara
lehja aur aryal mazaj-o-rujhan hi es ki taraqi ki rah main aray aata
rahay ga.

Es nay gheroon kay haan apna koe moqam nahain banaya. Yah
gheroon kay (awami sata par) aalat-e-notaq aur moawan aalat-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.

Hindustani (Hindi aur Urdu) hi es waqt dunyaan ki wahad zoban hai jo

kura-e-arz ki zoban bannay kay johar rakhti hai. Yah koe nae zoban
nahain hazaroon saal porani zoban hai. Es waqt es kay teen rasm-ul-
khat raej hain:
Arbi
Dev Nagri
Roman
Dunyaan ki koe zoban aisi nahain jis kay teen rasm-ul-khat, jo os kay
apnay hoon aur rabtay ka zareya hoon mojood nahjan hain. Mazay ki
baat yah kah yah tenoon es kay apnay nahain pher bhi kisi Hindustani
bolnay walay ko ajnabi mehsus nahain hotay.

Anraizi ko sarkari sar’parasti hasal hai es kay ba’vajood karkardgi main

2.7 % say aagay nahain bhar saki. Mein baray wasooq say kehta hoon
yah es tanasab say zeyadah kabhi bhi aagay nahain bhar pa’ay gi.
Hindustani es waqt dunyaan ki dusri bari zoban hai. Dunyaan ki dusri
bari aabadi essay samjhti aur bool bhi hai.

Angraizi kura-e-arz ki zoban ho gi, kay liay yah daleel qatae boda hai
kah es main science aur tecnology say motalaq estalahaat mojood
hain. Jab angraizi zoban hakam nahain thi:
Angraizi estalahaat raej thein ya science aur tecnology say motalaq
estalahaat mojood hi na thein?
Kiya angraizi estalahaat angraizi ki apni zati yah mangay tangay ki
hain aur asal talafaz kay sath mostamal hain?

Es zoban kay hawala say yah bhi kaha ja raha hai kah es main tamam
aham kotab tarjamah ho choki hain. Angraizi kay kora-e-arz ki zoban
bannay kay hawala say shaed hi koe ahmaqa daleel/baat ho. Es zeman
main Hindustani say shaed hi koe zoban zeyadah amir ho. Es main lafz
apnanay, gharnay ya ashkaal tabdeel karnay ki kisi aur zoban say
ziyada shakti hai.

Kaha jata hai kah aloom ka azafa seraf Angraizi main ho raha hai.
Yah koe karnay aur kehnay ki baat hai?!
Jis zoban ko vasael aur tovajo doo gay tatraqi karay gi. Yah bharam
subh honay kay baad khatam ho ja’ay ga. jab tak Angraizi hakam hai
yah nara boland hota rahay ga. Joon’hi dunyaan ki koe dusri qoom
arooj par ho gi os waqt yahhi kuch os kay motalaq kaha ja’ay ga.

Hindustani main koon say aloom nahain hain?! yah to apnay

khadmat’gozaroon kay hawala say taraqi ki manazal teh karti aae hai
jab'kah sarkari sata par sotaili maan ka piyar aur khlos mila hai.

Eak daleel yah bhi de jati hai kah tajarat es say wabastah hai. Es
daleel say zeyadah kamzoor daleel aur koon se ho gi. Tajarat:
Talab aur wafar paidawar say wabastah hai
Hindustani bolnay waloon ki tadaad dunyaan ki dusri bari aabadi hai es
liay en say tajarat auroon ki majbori hai. En say talaq nata toor kar to
daikhain tajar bhokay mar jaein gay
Kiya guzray kal main tajarti aloom Angraizi say liay jatay thay?
Dharay mortay dair nahain lagti.

Kaha jata hai kah hum apna asal angraizi kay bagher talash nahain kar
saktay. Bawar rehna chahiay dunyaan ki her zoban ka apna nazam aur
zakherah hai aur wo angraizi ki marhon-e-mint nahain. Dunyaan ki
zobanain apnay zati hawalah say aagay bharti aae hain. Hindustani ki
apni tarekh hai. Her hindustani apna asaol essi main talash sakta hai.
Koe zoban seraf angraizi kay saharay nahain chal sakti. Aisa hona
na’mumkinaat main hai. Baray etmad say kaha ja sakta hai kah
Angraizi kisi zoban ka makhaz nahain lihaza es qesam ki baat koe
manveat nahain rakhti. Samjh main nahain aata angraizi parast kis
natay es qesam ki ahmqana baat kartay hain.

Angraizi dusri zobanoon ki tara ezhar ka mehz eak wasela hai. Es main
bhi dusri zobanoon ki tara aur kay un’gint al;faz mojood hain. agar yah
nikal liay jaein to yah tahi’dast ho ja’ay gi.

Kaha jata hai zoban adab kay saharay zindah nahain reh sakti. Zoban
say adab nikal dain zoban zinda na reh sakay gi. Adab:

Alfaz, jo azhar ka zareya hain, mayassar karta hai

Tarkibaat mohahya karta hai
Azhar main vosat paidah karta hai
Saliqah aur sha’oor farahum karta hai
Samaji rovaeay tarkeeb daita hai
Qomoon kay tashakhas jo oon say mukhsus hota hai ki hifazat
karta hai
Yah guzray kal ki aatay kal kay liay hifazat karta hai
Her zoban adab kay bal botay par apna vajood barqarar rakhti hai
Samaj-o-moashrat ki baqa ka zaman hai
Yah rujhanaat aur rovaeoon ko janan day kar zindgi ko agay
bharhata hai
Adab zindagi hai zindagi nahain to kuch bhi nahain
Adad na ho to zindagi mehz mashinoon ka shoor ho kar reh ja’ay

Kaha jata hai ashati adaray Urdu tehriroon ki hosla afzae nahain
kartay. Bawar rehna chahiay es qesam kay adaroon kay malik tajar
hain onhain khedmat say zeyadah raqam say gharaz hoti hai. Woh
mojodah rujhan kay motabaq kaam kartay hain aur mojodah rujhan ka
hi sath dain gay. Urdu’koshi kay ba’vajood bohat saray rasael-o-jaraed
akhbaraat aur her tara ki kitabain bazar main dasyaab hain. Agar en
ka qari nahain to yah sara mowad kayoon mojood hai.
Mazay ki baat yah hai kah Angraizi kay hami Hindustani (Urdu+Hindi)
zoban main Angraizi ki hamaet kartay hain.
Angraizi kay ziman main jo dalael diay jatay hain oon say qatae toor
par yah wazay nahain hota kah aatay kal ko Angraizi kura-e-araz ki
zoban ho gi.
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.

Mukhtalif alaqoon aur qomiatoon se motalaq log Bar-e-Sagher main

mukhtalif hawaloon se aatay jatay rahay hain. Bar-e-Sagher ki
zobanoon nay badaisi zobanoon se asraat qabool kiay. Urdu nay bhi
badaisi zobanoon se asraat qabool kiay. Urdu dunyaan ki tamaam
zobanoon se ziyadah social, milan’sar aur lachak’pazeer hai. Essi
wajah se aaj yah dunyaan ki dusri bari zoban hai aur es ka daera-e-
ezhar mahdood nahain. Jab yah boli rahi ho gi, es ka qad-o-kath
batata hai os waqt bhi ezhar kay moamlah main os ehad kay motabaq
mahdood nahin rahi ho gi. Yah jab aur jis se mili os ko apna kar liya.

Hoor, ahwaal, oqaat, majlis, misain, tuo chain, touch, maicha, naicha,
ladiaan votran, sportran wagherah ab Arbi ya Angraizi kay alfaz nahain
rahay. Urdu zoban main en ki apni haiseat zarorat estamal aur nahvi
set up hai aur Urdu kay apnay lisani nazam se mukhsus hai. Es qesam
kay un’gint alfaz Urdu kay liay ajnabi nahain hain aur na’hi en kay
estamalaat Arbi ya Angraizi kay lisani nazam kay marhoon-e-mint
hain.
Angraizi Bahadar Shah Awal (1712) se taqreban Bar-e-Sagher kay liay
majbori ka darjah ekhtayar kar gae likin jab Urdu kay jussay ko
malahzah kartay hain to ba’khoobi andazah hota hai kah essay kisi bhi
hawalah se majbori ka naam nahain de saktay. Angraizi alfaz ko
qaboltay samay kahein aur kisi moor par es ki anna majro hoti nazar
nahain aati. Badaisi/Mahajar ko es ki anna kay hawalah se libas
ekhtayar karna para hai. Shalwar Qameez pehnay bagher os ki nahain
bani. Her badaisi lafz Urdu kay zaati hawalah se apni shanakht rakhta
hai. Angraizi alfaz ko qabonay ki bohat sari suratain samnay aati hain.
Agli satoor main chand eak ka tazkarah kar raha hoon ta’kah es
hawalah se kaam ko aagay bharnay main, kisi haad tak sahi, madad
mil sakay. Es tehreer ki tayari kay liay Qeblah Syed Akbar Allahabadi
kay qalaam se bhar’poor estafadah kiya giya hai. Bawar rahay mojood
talafaz kay motabaq alfaz kay endraj ki koshesh ki gae hai.

• Bay’shamar angraizi alfaz Apni asal ashkaal kay sath Urdu

zoban main dakhal ho gay hain. Oon ki yahaan farest
daina mazmoon ko la’yaeni tawalat dainay kay mutradaf ho ga.

• Angraizi aur Urdu ki amaizash se mukhtalif qesam kay

aamaizay/marakbaat parhnay sonnay ko mil jatay hain. Maslan
English masadar, Laat sahib, jhutay biskit, natural cheez, natural baat,
paper dhandli, shookh mis, natural hai, agla koras, anrairi andleeb,
london tak/talak, gharbi mashinoon, paish commission, maghrabi
operation, dhili patloon, shakhastah note book, shiya college, siyasi
committee makhfi policy/palisi, angraiz society, tikat ghar, dak train,
mula majistrate, sufi professor, political zarorat, third walay, sintific
tareeq, social halat, political aab-o-hawa, eak inch, liague se, kolaig
se, bar main, jail main, college kay, college main, hotal main
alam-e-teacher, mis-e-farang, milat-e-angraiz, khooh-e-kalaktar,
taraqi-e-pension, meh-e-nature, chasham-e-mis, shah-e-england,
shah-e-jarmany, mission-e-enkalaab, taqleed-e-english, saz-e-piyano,
androon-e-asia, deen-e-naturi, shahid-e-hotal, sarjun-e-raqeeb, fikar-
e-salution, ehhad-e-english, pabandi-e-patloon, patloon-o-kot,
banglah-o-biskit, latin-o-english, college-o-teacher, englastan-o-
jarman, shaikhi-o-kalarki, naghmah-e-aspensar-o-mal, karnal-o-
comissioner, naghmah-e-yorap, ghamzah-e-enginiri, mai-e-london,
saya-e-hotal, nokri-o-membri
so-e-london, nuskhah-e-resolotion, kochah-e-service, tazkarah-e-
college, tazkarah-e-visit, pardah-e-sacreen,
kiresmis ka pechla, kalaktar ka day, aspeach ka honar, aspeach ka
sur, taitar ka sama, hukam English ka, english ka bojh, yorap ka
qafiya, council ka vote, masjid ka notice, shahi ka charage, kalaktar ka
didar, university ka maslah, bikit ka choor, biskit ka joor, lecture ka
sabaq, enlish ka door dorah, beaf ka chaska, patloon ka paich,
astation kay sadqay, fesion kay sadqay, fasion kay khalaf, fasion kay
sath, bangloon kay moqeem, college kay kiray, college kay mufti,
putloon kay batan, yorap kay log, English kay falait, parh kay angraizi,
government kay daftar, nito kay wastay
ezzat ki history, yorap ki taraf, boot ki char char, wahdat ki mistari,
history ki basti, aspatal ki dawa, deputation ki sar sabzi, college ki
bakvas, league ki government, nito chacha, yorap ki dastan, rail ki
patri, nito ki ghis ghis, maiz ki varaity, leader ki raqasi, nito ki
tunkhah, London ki masjid, aschool ki garaimar, shitan ki sectary
bangloon par tarkay, paraid par qoaed, paraid par laid, chahray par
gilat, moter par sawar, stage par dunyaan, committee aur resolution,
tajarat aur politics,
December ho ya augest, history ko bhool stage ko sanwar, votoon
main mukhtalif, bangloon se namaz, bangloon main namaz,
government to kush hai, angraizi hi ko, bari mistake, government hi
responsible, league se keh do, choor literature ko, majoon nay kot
pehna, munchi kah kalarak, government ki policy, kilisa main angraizi,
resolation kay seva, yorap nay kaha, bai’tekat fareshtay, madam
diyana
• Sabqoon lahqoon ka bhi bari khoobi se estamal hot rehta hai. Maslan

Bay’tekat, khushnama dinner, dilkosha sciene, bay’harm, bila’gilt,

bila’colour, bila’operation, miss na’shanas, pension yaftah, banglah
nasheen, science dan, kalark baadshah, kalark baadshahi, mumkinilty,
trarablaat wagherah
• Urdu masadar kay sath angraizi alfaz ka estamal aam se baat hai.
Baz aisay marakbaat hain jo mohavray kay darjay par faez ho gay
hain. Maslan
Aspatali ho rehna, operation karna, operation hona, operation ho
chukna, editor banna, edit karna, advance daina, advance laina, bag
sambhalna, batan kholna, putloon charhana, patloon dhili hona, reject
hona, reject karna, rail par charna, teckt katna, select hona, select
karna, sciene dekhana, science bunna, science banana, sciene
daikhna, photo chatna, photo dikhana, photo laina, photo daikhana,
photo khichna, college ki rah laina, life likhna, life raqam karna, life
banna, life banana, life bigarna, life tabah hona, mistar hona, wish
karna, land hona, land karna, motor pakarna, waqt pass hona, waqt
pass karna, history likhna, history parhna, nation banana, defance
hona, defance karna, copy karna, copy hona, botal se pina, report
likhna, report likhwana, report daina, lecturer sonna, lecturer daina,
lecture hona, lecture jharna, lecture pilana, tekat katna, tekat
katwana, tekat milna, committee milna, committee dalna, committee
dalna
• Angraizi alfaz ki jamein Urdu kay apnay lisani nizam kay zair-e-asar
tarkeeb pati hain. Maslan
Bangloon, calljoon, kalarkoon, laidioon, misooon, membroon, votoon,
voteroon, biloon, bankoon, universitoon, scholoon, motoroon,
sportroon, teacheroon, doctoroon, professoroon,
Misain, busain, carain, calain
Commiteaan scocitiaan, veritiaan waghera
• Bohat se angraizi alfaz ki Urdu main aawazain barhae ghatae gae
hain. Maslan
School se ascool, scheme se askeem, steam se asteam, sacutar se
askotar
• Yay aur ee ki barhoti se alfaz bananay ka ravaj aam hai. Maslan
Aspatali, ministry, ragistari, daktari, mastari, kalactari, clerki, leaderi,
aishiae wagherah
• Moanas bananay kay liay daisi toor ekhtayar kiay jatay hain. Maslan
Daktarni, masterni, membarni, afsarni, ledarrni waghera
• Bohat se alfaz tabdili-e-mafaheem kay sath Urdu main dakhal ho gay
hain. Maslan
Blade, break, discharge, taxi, copy, glass, circle, carkat, school, tube,
lead, plate jug waghera
• Baz jamein Urdu main wahad mustamal hain. Maslan
Media, bictairia
• Mutbadal aawazoon kay sath bohat se alfaz parnay sonnay ko mil
jatay hain. Masan
cd se ct, praid se parait, wagherah
• Alfaz gharnay ki adadt tamam zobanoon main bari hai. Maslan
Baek, tuch, lakat chain, pilshun, gainsa (gass), tony blade, bursh
(buch),
Chain step (change step), tuochun, rapat waghera
• Talafaz ki tabdili aur tabdili-e-ashkaal ka aam ravaj hai. Maslan
Marbal, garaemar, maral, bursh, such, batal, banglah, varaeti
wagherah
• Bohat sari ashya kay naam, omomi bool chal main dakhal ho gay
hain. Maslan
Cooler, farej, desh, fish, glass, matan, beaf, wall clock, washing
machine, wash room, bath room, kitchen, television, telephone,
baisan, blade, ovan, bed, shampoo, bed sheet, chair, table, boot, coat,
iron, cooker, shirt, vcr, shameiz, cup, soop, book, copy, pencil, pen,
modal paper, medical wagherah
• Bohat sari adviyaat aur medical se motalqaat kay naam aam bool
chaal main dakhal ho gay hain. Maslan
Brufen, septran, ponestone, paracetamol, disprine, needal, nurs,
surjan, ms, medical store, blood group, medical offcer, emergency
delivery, care, ward waghera
• Foji ohdoon aur foj se motalqaat kay naam Urdu zoban ka hessah
ban gay hain. Maslan
Captain, karnal, major, wing commander, wing head quarter, field
officer, gun, tank, machine gun, brain gun, praid ground wagherah
wagherah
• Dafatar kay naam Urdu main dakhal ho gay hain. Maslan
President house, Prime minister house, Assembly hall/chamber,
governor house, subae secretariate, dc office, sp office, post office,
sdo office, edo office, deo office, wapda house, inspectorate,
doctorate, ag office, account office, police station, railway station,
booking office, wagherah
• Un’gint civil ohdoon kay naan Urdu main ravaj pa gay hain. Maslan
Metar redar, driver, post man, lungar commandar, line man, clerk,
head clerk, accountant, controller, principal, head master, judge,
session judge, barester, dg, economist, accountant garnal, dean,
counciler, manager, casher, gate keeper director wagherah
• Bohat saray niji adaroon kay naam angraizi amaiz hain. Maslan
• City view high school, pakistn modal high school, garden town
college ofscience, alkhair university, Irha postgraduate college, Lahore
college of sciences, shiba delivery house, raza health service, saeeda
health centre, qamar health calinic, noshabah beauty clinak, nikhar
beauty parlar, nitasha beauty centre, jaded book house, ezhar sons,
ferooz sons, taj compney, Ahmad cloth house, sajid landry, kasur
landry, shizan baikery, nazir anaetullah transport compney, zaki
transport compney, chenab transport services wagherah
• Bohat saray purzoon kay naan Urdu main mustamal ho gay hain.
Maslan
Ring pistan, liver, break, bell, haran, ranch, sacru, handle, stayring,
madguard, tyr, tube, carboraitar, axsal, chain, carrier, plug wagherah
• “Un” donoon zabanoon ka mushtarkah sabqah hai. Maslan
Un’parh, un’gint, un’haad, un’jan, un’daikha, un’mit, un’data,
Unknown, wagherah
Nice analysis posting,mode,quote,p,78898.htmldear brother.
I have been benefited from your analysis.
Thanks
(saqibbilwani, Forum Pakistan)
Dr.Sahib ki batain intahi fikr angez hain. Kash hamarey arbab o
ikhtiyar ghero ki imdad aur qarz key bajai khod kifalat ki palisiyoon ko
apnai aur tahqeeq key sikey ko jarey kar dain to phir" Zara nam ho to
ye mitti bari zarkhez hai saqi.
Dr.Syed Mehboob
pakistaniwriters@yahoogroups.com
on behalf of Syed Mehboob (syd_mehboob@yahoo.com)
Sent: Thursday, May 13, 2010 3:45:26 PM
Ap kay article ko baray ghor say parha or es natejeh par phouncha keh
ham abhi bhi usss muqam par naheeh phohuncay jahan ham par yeah
enkayshaf ho kay ham nay jiss naam par Pakistan ko hasil kia tha ham
uss ke bunyaadh bhool chukay hain.

Ham jaab taleem ke baat kartay hain tu uss taleem ke baat kartay
hain jess ke degree milnay keh baad bhi ess baat ke guarantee nahee
hotee keh "job" milayge ya nahee.. or jin logon nay taleem hasil kar
lee woh apneh mulk main rookneh ko tayaar nahee.

School, colleges or University hamyen taleem tu daytee hay degree

layneh keh leyeah par "Shaoor" nahee sekhlateey, insaneyat or zabta-
e-hayat tu door ke baat.

Jo qoom apneh deen say dor ho jess ke bunyad par ess mulk ko hasil
kia tu woh qom tu bohoot arseh qabl he apna maqsad hayath kho
baythee.

Ap neh jo article lekha hay es main koi shakh nahee keh baree mehnat
or tehqeeq say leekhe hay. Par app neh khabi ghoor kia keh pechlay
15 saal say tu ess terhan keh articles main khud parhta aa raha hoon.
Ess say zada tu app neh parhay hoon geh mukhtalif akhbarat or
jarayeed main.. ab tak koi 19 20 ka farq para hay? Dar Haqeeqat ab tu
yeah alam hay keh hamaray ehqam e bala ess position main he nahee
keh aysee cheezayen parh sakyaen. Mashwaroon par amal karna tu
dor ke baat.

Rahee baat meyar muqarar karnay ke tu bookay, khalee payeet, jism

ko dhanphneh keh leyah kapray na honay or saar par chaath na
hoonay or uppar say bijli tu dur, saaf paani tak mohayah na ho; or tu
or har eik shehree ka juz juz mulkeey qarzoon say jakrah huwa ho tu
mayra nahee kehyal yeah qoom es haal may ho keh kese cheez par
amal kia sunay keh qabil ho. Khabi ghor kejeay ga.
Shukreayh. FireySensati
8- Science Art aur zoban
Hamaray haan hi kya her taraqi pazeer molak main science aur
teknalogi ko taraqi ka zina aur zariya samjha jata hai. Sciene yaqenan
insan kay liay eak zabar'dast naimat hai aur zindgi kay her shobay
main es nay namayaan khidmaat sar'anjam di hain. Kal 303 ki
bundooq ki nali say nikli hoe goli seraf eak admi ko marti thi. Makan
aur dokanain baqi rehti thein. Aaj daikheay seraf eak bumb saikroon
logoon aur oon ki dokanoon aur makanoon ko milyamait karkay rakh
daita hai. Dokan aur makan ka zikar hi kya paharoon ko zarray zarray
main tabdeel kar dainay walay bomb tiyaar kar lay ga'ay hain. Mazhab
dehleez ka andar jhanknay aur sonnay ki ijazat nahain daita likin
science ki taraqi ki badolat andar'khanay ki tamam batain samnay aa
jati hain aur gher waloon ko kanoon kan khabar tak nahain ho pati.
Science nay na'qabil-e-ilaj bimarioon kay lay rastay nikal liay hain. Ho
sakta hai aatay kal ko aids aur kansar ka ilaj bhi dhond nikalay.
Science ki taraqi kay fiaz say door daraz kay logoon say eak chotay
say aalay (mobile) ki madad say batain kar saktay hain onhain daikh
saktay hain. door ki walaitoon main rozama honay walay waqiaat ki
taza ba taza khabrain daikh aur son saktay hain. Zindgi ka shaed hi
koe aisa shoba ya pehlu ho ga jis ko science nay apnay fayooz aur
barkaat say na nawaza ho ga. Taleem kay hairat'angaiz aur mafeed
tarein toor tariqay samnay aa'ay hain.
Science kay kirashmaat say inkaar momkin hi nahain. Jo inkaar karta
hai woh apni haqiqat say door ha jata hai. In tamam batoon kay
ba'vajood es haqiqat say bhi inkar mokin nahain kah her cheez ki baqa
takhleeq vajood aur chizoon ki mojojodgi say jora howa hota hai.
Science kay sath:
1- Insan
2- Zindgi
3- Damagh
4- Imkan
5- Zarorat
6- Tarjihaat
7- Mada
8- Mafroza
9- Math
10- Kamistri
11- Tawazan
12- Pehlay say mojood koe hawala
13- Aalaat
14- Moavnat
15- Tajarba
16- Tajarba'gah
En main say kuch ashya kay bagher kaam ka hona ya jari rehna
momkin hi nahai. Esssi tara kuch ashya:
a. Bonyadi darjay par faez hain
b. Kuch khud to kuch nahain kartein likin karnay main moawan sabat
hoti hain
c. Kuch kay zariay kaam ka hona vaqo main aata hai
Goya science akailay kuch nahain aur nahi akailay kuch karnay ki
pozishan main hoti hai. Yah bhi kah digar ashya ossay shanakht daiti
hain. Science ki pazirae yaqenan bari achi baat hai likin jo chizain os ki
madad karti hain aur shanakht ata karti hain ya oon kay hawala say
science aagay pharti hai, onhain kam'tar samjhna ya oon ki hosla
shikani karna kisi tara darust aur mabni bar insaaf baat nahain.
Bahar'toor oon ki bhi oon kay hissa kay motabaq pazirae karna hi
faeda'mand sabat ho sakta hai.
Bazar say eak mobael set khareedna darkar hota hai. Os ki khridari
kay zimun main jahan mobael ki kargozari ko daikhna hota hai wahaan
os kay hosn banavat aur paedari (mada-e-takhleeq ki noeat) ko bhi
malahza kiya jata hai. Dokan'dar maal kay sath sath maal kay hosn ki
bhi qimat vasool karta hai. Aksar'oqaat hosn kay hawala say maal ki
voqat say kahein ziyada daam vasool kar laita hai. Es say yah baat
khol kar samnay aati hai kah science ka kirashma hi sab kuch nahain
balkah Art (hosan) ossay izzat daita hai. Es hawala say science kay
sath art bari mazboti say jora howa hai. Art kay bagher science izzat
aur moqaam hasil nahain kar sakti.
Science aur art aapis main wabasta hai. En donoon ko shanakht aur
naam zoban ata karti. Science kay khoob'surat kamal kamputar ko,
kamputar kis nay kaha. Science aur art apnay arooj par hoon likin
takhleeq panay wali cheez ko jab tak naam mayassar nahain aa'ay ga
os ka aam hona aur os ki maket ka vajood momkin hi nahain. Zoban
jahan science kay kamal, kirashmay aur honar'mandi ko naam daiti hai
wahaan os kay hosan ko bhi shanakht say navazti hai. Her her joz kay
liay naam tajveez karti hai. Kamputar ka koe porza chahiay hafeez
sentar ja kar os porzay ka naam laina parta hai warna wo porza mil
nahain sakay ga.
En morozaat kay tonazar main yah kaisay kaha ja sakta hai kah
science hi sab kuch hai. En donoon omoor ko nikal dijiay science ki
hawa nikal ja'ay gi. Lihaza arbaab-e-ekhtayaar par lazam aata hai kah
jahan woh science ki pazirae kartay hain wahaan arts aur zoban ko bhi
otni hi izzat aur takreem dain. Yahhi insaf ho ga warna yah donoon
yatimi ki zindgi gozarain gay jis kay natija main takhliqi amal ko
na'qabal-e-talafi noqsan ho ga.
9- Tehreer apni haqiqat main guftagu hi hoti hai
Izhaar kay liay omoman doo zareay ekhtayar kiay jatay hai:

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.

Bolnay sonay aur parnay wala en zara’ay ko oon kay bonyadi

mafaheem kay motabaq apni tehreer aur taqreer main estamal karta
hai. Mazay ki baat yah kah es main danistagi ka bohat hi kam amal
dakhal hota Asal sawal yah othta hai kiya alfaz baat ko os kay asal
mafaheem kay motabaq auroon taak ponchanay main kafi hotay hain
ya en kay hawala say baat auroon ki samjh main aa jati hai? Jawab
yaqenan nafi main ho ga. Es moamla main kuch aur chizain bhi dar’kar
hoti hain jin ka malahza la’yaeni aur bai’maeni nahain hota. Maslan

Lab-o-lehja

Guftagu ka andaz

Asloob--e-takallam

Boltay waqat bolnay walay ki nafsyati kaifiat aur halat

Sonay walay ki sontay waqt nafasyati kifiat

Moqa mohal aur majavza mahool

 Sayaq-o-sabaaq

Bolnay walay ki boltay samay body language

Cehray kay ta’asraat (face impressions)

Baat kartay waqt hathoon waghera kay esharay

Direct aur indirect guftagu ka farq

Guftagu say motalaq hona ya na’hona

Indirect guftagu ki surat main alfaz tarjamay ki surat ekhtayar kar

laitay hain. Diwaar kay os par say soni gae guftgu kay alfaz kitnay hi
wazay kayoon na hoon mafhoon kay hawala say abhaam baqi rehta
hai. Es ki waja yah hai kah guftagu ka moqa mohal, mahool, noeat,
zarorat, (bolnay walay ki) body language, chehray kay ta’asraat aur
hathoon wagherah ki naqal-o-harqat samany nahain hoti. Es qesam ki
guftagu ghalt’fehmi ka sabab ban jati hai ya ban sakti hai. TV ya radio
par chalnay walay darmay kay sath saz aur mukhtalif aawazoon ka
estamal kayoon kiya jata hai. Es ki waja es kay siwa kuch nahain kah
alfaz mafafaheem ko wazay karnay kay liay kafi nahain hotay. Darust
tafheem kay kay liay en mo’awan anasar ka hona az bas lazam hai.

Tehreer apni haqiqat main guftagu hi hoti hai. Tehreer ki surat main
ramooz ( . , - ! ? : ‘ “ ” hairitaya sawaliya kay liay!? Ka estamal hota
hai) estamal main latay hain. Ramooz da’haqiqat tehreer ka moawan
mafhomi libas hain. Qari kitna hi zahein-o-fateen kayoon na ho tehreer
kay es moawan mafhomi libas ki zoban say aaga hota hai.

Guftagu kartay samay guftagu koninda ki boday language kay sath

sath os kay cehray kay ta’asraat aur guftagu say motalqa sign
language waghera ko bhi malahza kar raha hota hai. Samjhnay kay
hawala say koe bhi chook mafaheem main gomrahi ka rasta nikal sakti
hai. Goya guftagu main basarat kay sath sath sama’at bhi tafheem ka
fariza sar’amjam day rahi hoti hai. Sama’at say mehroom shakhas
basarat say donoon kaam lay raha hota hai. Yahi surat basarat say
mehroom shakhas ki hoti hai. Woh sama’at say donoon kaam lay raha
hota hai. Aisi surat main yah donoon hisain ziyada motharak ho jati
hain.

Sar Sar ki aawaz sonae daiti hai likin kuch nazar nahai aa raha hota.
Basarat kay hawala say khatray ka andaza ho jata hai kah ether kidhar
kahein sanp hai. Kachray kay dhair kay opar harkat hoti hai jis say
andaza hota hai kah es dhair kay nichay koe jan’dar cheez harqkat kar
rahi hai. Ta’hum yah omomi baat nahain. Ziyada’tar log en donoon
hisoon kay malik hotay hain. Yah baat teh samji jani chahiay kah alfaz
tafheem kay moamla main kafi nahain hotay. Darust tafheem kay liay
moawan anasar ka hona yaqenan lazam hai.

En moawan anasar kay paish nazar mazeed haroof ki tashkeel ka

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

10- Hyku haiat, tajaba aur tagheraat eak motala

Hyku/Hycu japani senaf-e-adab hai. Hamaray hann Hiko/Hikoo talafaz

mustamal hain. Es ki daramad ka sehra Dr. Mohammad Amin per hai.
Es kaay lea 17(5-7-5) arkaan teh pa’ay. Kush nay pabandi ki or kush
es pabandi say aazad rahay. Dusri daramda asnaf ki tarah es senaf-e-
adab nay bhe es deherti ka mazaaj apnaya or ab yah ajnabi mehsoos
nahain hoti. Yah asooli se batt hai kah mahajar ja taak os dherti ka
mazaaj, saliqa,rovaeya, toor –o-atwar, assool mashrat waghra
ekhtayar nain karta, awaal ta aakher mahajar hi rehta hai. Hyku/hikoo
nay bhe es adbi or samaji assool ko nazar andaz nahain kaya. Es ki
rooh main yahaan ki matti ki khushboo aanay kay sabab yah senaf-e-
aadab khoob phalli pholi. Sab say bara batt to yah hai kah essay
chahnay waloon ki achachi khasi tadaad mil gae. Dr. mohammad Amin
nay na serraf tarajam (ZARAAD PHOLOON KI KHUSHBOO) pesh ki’ay
balkah khud bhe baray shaandar hyku tehreer kiay. Akhtar Shomaar
kay haan Hamdiaa,Nateaa or karbalae hyku pernay ko millay. Eak
entakaab Naseem saher nay pesh kiya. Aap khud bhe achchay sha’er
hain or aap ka kalam mukhtalif adbi rasael main shaya hota rehta hai.
Hider Gardayzi ka mujmoaa abtadae dennoon ka hai, es nay bhe es
senaf ko waqar bekhsha. Oon ka soch apni noeat ka hai. Hamaet Ali
sha’er kay Hyku saraf-e- nazar nahain kiay ja sakain gay. 1986 main
Maqsood Hasni nay “ Sapnay Aglay Pehar Kay” nasri hyku pesh kiay jin
ka Punjabi, Sindhi, Pushto,Gurmakhi, English wagera main tarjama
howa. Goya yah sab es senaf ki maqboleat ka sabab bana. Aaj yah
surat hai kah es senaf ka charcha yahaan bohat sari zobanoon main
milta hai. En zabanoon main yahaan kay mazaaj or mashrat kay sath
bohat say baray umda or la’jawab hyku pernay ko mil jatay hain.Assal
main es ki maqboleat ka sabab es ka ehtasar or maqami hyko nagaroo
ki kavash gari hai.
Hyku main bunyadi cheez os ka nazreaa-e-tekhleeq hai jabkah haet
sanvi moaamlah therta hai. Nazrea-e-takhleeq main teen batain aati
hain:

Kisi cheez, khasusan fitri or qudrati aanasar per pehli nazar peray os
nazar kay hawala say peda honay wala ta’asar
Os peda honay walay ta’asar ko ossi tarah jaysa wo hai qalam
kaghaz kay hawalay kar dayna
Peda honay walay ta’asar main kisi qesam ki tabdeli or aalodgi
nahain honi chahea. Agar tabdeli ho gi ya ki ja’ay gi to ossay hyku ka
naam dayna manasab na ho ga
Hamaray haan jab Dr. Mohammad Amin nay es senaf-e-sukhan ko
motaraf karvaya to darj-e-bala ammoor ko avaleat hassal rahi tahum
es kay lea teen mesray (lines) qarar pa’ay. Chand masalain malahzah
hoon:

Yah safar hai, qayam hai, kiya hai

Yah masafat kah teh hoe na kabhe
Zindgi kiya hai ratjagoon ka safar (Mohammad Amin)
Sabr lekha gaya lahoo say tery
Tashnagi so rahi the khimoon main
Sath os kay Farat behta tha (Akhtar Shamar)

Dobti hai kabhe obharti hai

Hiratoon kay khulay somandar main
Merri sochoon ki dolti nao (Bashir saefi)

Mujh ko etni se roshni day day

Dil kay kamray main beth kar pal bher
Apnay halaat-e-zindgi pher sakoon (Hidar Gardayzi)
Baad azaan es kay ovazan per mobahas ka silsala chal nikla or es kay
lea 17(5-7-5) arkan ki pabandi lazam therri. 1986 main Maqsood Hasni
kay nasri hyku ka majmoah “Sapnay Aglay Pehhar Kay” shaya howa.
Khayal tha kah yah achchi khasi tunqeed ka nashana banay ga lekin es
majmuay ki bari tehseen-o-pazerae hoe. Es kay mukhtalif zobanoon
main tarajam howay. Nasri hyku ko pesh karnay ka bunyadi maqsad
yah tha kah obernay walay ta’asar bahartoor kisi bhe hawala say
majro nahain hona chahea. Nasri kalam main aahang ko bunyadi
heseat hasal hoti hai. Aahang darhaqeqat tovazan (Balance) ka dusra
naam hai. Batoor namona kuch hyku malahzah hoon:

Jevan kay pechlay pehar

Aglay pehar kay sapnay
Sonay nahain daytay aksar

Aao zohad-o-taqa
Taqleed-e-aasar main
Pamela kay naam kar dain

Makhe ghaleez to hai

Apni hat main lekin
Naak ki dushman hai

Kala kawa
Kali ratoon main
Mehman ojaloon ka

Dr. Sabar Aafaqi ka kehna tha kah yah hyku nasri nahain hain. Oon
kay motabaq her mesray main wazan hai or tenoon mesroon kay
ovazan alag say hain.
Batt zara mazeed aagay bhari to hyku kay pehlay or tesray mesray ko
humqafeaa hona zaroori qarar day deya gaya. Maslan sha’er Ali Sha’er
ka yah Hamdea Hyku malahzah farmaein:

Naam adab say lay

Saray ojalay phelay hain
Esam-e-Mohammad say

Assal moaamlah yah hai kah mahajar apnay deas ki samaji, moaashi,
emrani, masherti or nafasyati rovayaat sath lata hai lekin dusri valaet
main yah sab nahain chalta. Ossay os kheta-e-araz kay hawala say
jena paray ga warna mohajar ka mohajar hi rahay ga. Yahaan es batt
ko bhe bhoolna nahain chahea kah wo huko ka ebtadae door tha.
Ensan ki tarah asnaf-e-sukhan waqat kay sath tagheraat say guzartein
hain. Ghazal ko dakh lain gham-e-janaan kay hesar say nikal kar
gham-e-doraan or gham-e-rozgar tak aa ponchi hai. Ehhad-e-Meer or
aaj ki ghazal ko dakh lain fiqri or asloobi etbar say zameen aasman ka
faraq nazar aa’ay ga. Tahum es ki eak cheez tura-e-amteyaz rahay gi
wo es ka godaz or reshmeat hai.Yah silsala roknahain gaya ga. Khuda
janay aatay waqtoon main kahaan tak ponchachy. Ungint tajarbay
hoon gay or essi ka naam zindgi hai. Bhala hyko en tajarbatt say
kayoon kar bach pa’ay gi. Tajarboon ka rasta nahain rokana chahea,
yah zoban asloob or fiqar kay lea sum-e-qatal hai bawar rahay rasta
rok bhe nahin sakta. Zindgi ko to chaltay rehna hai. Meray ya kisi or
kay kehnay say zindgi or es say motalaq tagheraat rok to nahain
satay.

Hyku aaj Urdu ki maqbool tareen senaf-e-adab hai. Es main tajarbay

ho rahay hain. Humdea, Nateaa or Hussani hyku taklhleeq pa rahay
hain . Yah sab Japani hyku main kahaan hai. Es lea yah kehna zayada
monasab ho ga kah hyku nay Urdu ka mazaj, saliqa, toor, asloob,
andaz or chalan ekhtayar kar leaa hai. Aaj essay badaysi nahain kaha
ja sakta. Chand Japani hyku malahzah hoon. Es say mozoaat ka faraq
wazey ho ja’ay ga:

Baraf
Jo hum donoon nay dakhe the
Kiya es sall bhe girray gi (Basho 1644-1694)

Tunhae bhe
Mosarrat hai
Sham-e-khezaan (Yosa bosan 1716-1784)

Kitni hosein hai

Darwazay kay sorakh say
Kehkashaan (Kobashi asa 1763-1828)

Barsaat
Gher ka rasta selabi hai
Or mandak wahaan taer rahay hain (Masaokashiki 1867-1902)

(Zarad Pholoon Ki Khoshboo,

Motarjam Dr. Mohammad Amin,
Victri Book Bank, Lahore 1992)
Aaj ki Urdu or farsi ghazal qareeb qareeb ho kar bhe apna joda rang
dhang or rang-o-roop rakhti hai. Aysi hi surat Japani or Urdu hyku kay
sath darpesh hai. Yah koe nae batt nahain, Hyko nay urdu mazaj ko
kushdili say apnaya hai. Es ki yah kush mazaji or kushdelli hi es kay
punpanay ka sabab bani hai.
(11) Hyku eak mukhtasar ta'araf
Haiku japani senaf-e-adab hai. Hamaray haan es senaf-e-adab ka
Hiko/Hikoo talafaz mustamal hain. Es ki daramad ka sehra Dr.
Mohammad Amin par hai. Es kay liay 17 (5-7-5) arkaan teh pa’ay.
Kuch nay pabandi ki or kuch es pabandi say aazad rahay.

Dusri daramda asnaf ki tarah es senaf-e-adab nay bhi es deherti ka

mazaaj apnaya aur ab yah ajnabi mehsus nahain hoti. Yah asooli se
baat hai kah mahajar ja taak os dherti ka mazaaj, saliqa,rovaeya, toor
–o-atwar, assool ma'ashrat waghera ekhtayar nain karta, awaal
ta'aakhir mahajar hi rehta hai. Hyku/hikoo nay bhi es adbi or samaji
assool ko nazar andaz nahain kya. Es ki rooh main yahaan ki matti ki
khushboo aanay kay sabab yah senaf-e-aadab khoob phali pholi. Sab
say bari baat to yah hai kah essay chahnay waloon ki achachi khasi
tadaad mil gae.

Dr. mohammad Amin nay na'serraf tarajam (ZARAAD PHOLOON KI

KHUSHBOO) paish ki’ay balkah khud bhi baray ehtamam sey baray
shaan'dar hyku tehreer kiay. Akhtar Shomaar kay haan Hamdia,
Nateaa aur karbalae hyku parhnay ko miltay hain. Eak entakaab
Naseem saher nay paish kya. Aap khud bhi achchay sha’ir hain aur
aap ka kalam mukhtalif adbi rasael main shaya hota rehta hai. Hider
Gardayzi marhoom ka mujmoa abtadae dinoon ki yaad taza karta hai,
es majmoay nay bhi es senaf-e-adab ko sarvat aur waqar bekhsha.
Oon ka soch apni noeat ka hai. Hamaet Ali sha’er kay Hyku saraf-e-
nazar nahain kiay ja sakain gay.

1986 main Maqsood Hasni nay “ Sapnay Aglay Pehar Kay” nasri hyku
paish kiay jin ka Punjabi, Sindhi, Pushto,Gurmakhi, English waghera
main tarjama bhi howa. Goya yah sab es senaf ki maqboliat ka monh
bolta saboot hain. Aaj yah surat hai kah es senaf-e-adab ka charcha
yahaan bohat sari zobanoon main yahaan kay samaji aur mazaji
hawaloon kay sath milta hai. Barr-e-sagher ki bohat sari zabanoon
main yahaan kay mazaaj or ma'ashrat kay sath bohat say baray umda
aur la’jawab hyku parh nay ko mil jatay hain. Assal main es senaf-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.

Mein samjhta hoon es main shah aur os kay ghamashtoon ka koe

qasoor nahain. Yah sara qasoor in mehnat’kashoon ka hai. Yah moti se
baat aakhar aaj tak in ki samjh main kayoon nahain aae. Dunyaan ki
sari laraeaan shah kay liay lari gae hain. Warna aam admi ka kisi
dosray molak kay aam aadmi say kiya masla hai. Dunyaan kay her
khitay ka aam admi kayoon nahain daikhta moamla shah ka hai lihaza
wo jananay aur os ka kaam janay. Os ki madad aur ta’avan kaisa.
Sarkain bana raha ho, hospital tameer kar raha ho, yatimoon kay liay
koe project bana raha ho koe bhi kaam jo insan kay liay faeda’mand
ho to es hawala say madad ka jawaz nikalta hai.

Aisa koonsa adara hai jahan say aam admi ko faiz mil pata hai.
Darkhast dahinda hi ko dhar liay jata hai ya phir wo insaf ki hasoli kay
liay airiaan ragar ragar kar mar jata hai.

Molvi pandat, padri waghera kabhi danista aur hamaisha adat say
majboor insanoon ko taqseem kartay rehtay hain. Barah-e- rast
na’sahi yah bhi shah kay madad gar hain.

Mein kehta hoon hindo, muslin asae, yahodi, sikh waghera say pehlay
her koe insan hai. Yahhi kora-e-arz par os ki shanakht hai. Es kay
baad hi os ki koe sanvi shanakht aati hai. Ba’toor insan, insan ko insan
kay qareeb’tareen hona chahiay. Apnay masael khud say hal karay.
Apni zaroratain khud say pori karay. Dukh main eak dosray ka kaam
aa’ay. Insan, insan ki khud say hifazat ka zima lay. Essay shah aur os
kay gamashtoon ki zarorat hi nahain rehni chahiay. Jab insan, insan
kay qareeb aa ja’ay ga to koe masla hi baqi na rahay ga. Aaj insan ko
shah aur os kay gamashtoon ki zarorat nahain hai. Insan ko insan ki
zarorat hai. Shah aur os kay gamashtay badi ka khoda hain. inhain
taiyagnay ki zarorat hai.

Insano aao shah aur os kay gamashtoon ka galap choro aur apni
madad aap kay asool ekhtayaar karo. Mein yaqeen say kehta hoon in
say tomhain kabhi kuch nahain mil pa’ay ga. Yah apna olu sidha
karnay kay siwa kuch nahain jantay aur nahi janna chahtay hain. Aaj
kay halaat main ehal-e-dard aur ehal-e-danish ka faraz hai kah wo
insanoon ko eak dosray kay qareeb laein. Insan ko taqseem kay her
harbay say bachanay ki sae karain. Samaji aur lisani sanjhoon ko
talash kar dorioon ko nazdikioon main tabdeel kiya ja sakta hai. Shaed
oon ki kosheshain insan ko shah aur os kay gamashtoon say bacha
sakain. Mein janat hoon yah bara karwa sach hai likin es ko janay
bagher aman aur sakoon ka sans nahain liya ja sakta.
14- Kitab rasta ya moawan-e-hayaat?!

Kitab say zeyada kuch bhi motabar aur mohtaram nahain. Kitab’dost
qomain zindgi main na’kami ka monh nahain dekhtein. Es haqiqat kay
ba’vajood kitab (Sova’ay Quran Majeed) zindgi karnay ka meaz eak
moawan onsar hai rasta nahain. Kitab guzray kal ka tajarba hai. Aaj ki
zamini aur amli surat mukhtalif ho sakti hai. Essi tara aata kal kahaan
khara ho ga, kuch nahain kaha ja sakta. Aaj aur aatay kal main live
karnay kay liay kitab kisi haad tak moavan sabat ho sakti hai likin os
say nibah aur nibarnay kay liay khud say ya halaat aur zarorat kay
tanazar main teh karnay ki zarorat hoti hai. Es liay kitab par mokamal
inhasar khud’koshi kay motradaf ho ga. Trainging Centre main de gae
training aur training School say liya giya daras/sabaq midan-e-kar’zar
main hikmat amli teh karanay aur bandooq chalanay kay kaam aa
sakta hai likin aein ossi tara karna mout ko masi kehnay kay mutradaf
ho ga. Wahaan surat-e-hal kay motabaq aur mayasar vasael kay
hawala say hi dushman ko mara aur khud ko bachaya ja sakta hai.
Hoo’baho ossi toor say karna kisi tara danish’mandi na ho ga.

1-Baz moamlaat main aqal ko guide bana kisi tara faeda mand nahain
wahaan jazbaat ki pairvi karna paray gi likin bohat say moamlaat main
jazbaat maslay ko kharaab kar detay hain wahaan aqal ko sathi karna
paray ga. Goya dil aur damagh apnay apnay daera-e-kar main darust
hain.

2-Eak moqaam par aadmi bay’bas ho jata hai wahaan dua madawa
ban sakti hai.

3-Aaq kareem ka farman-e-garami hai kah sadqa bala ko kha jata hai.
Goya bohat
say moqamaat main sadqay ki zarorat pesh aati hai.

4-“Panchoon Havas” khamosh hoon to chati hes kaam aati hai.

5-Dolat hath ki mail hai, yah awami khahavat hai likin essay (dolat)
yaksar nazar’andaz karna bay’waqofi ho ga. Es kay bal’botay par sab
acha ki tovaqo bhi tabahi hai.
Soo gaz rassa seray pay ganth, kitab, halaat, tagheraat kay thet
hekmat-e-amli
hi sab kuch nahai aur bohat saray aanasar bhi zindgi karnay kay liay
zarori
hotay hain.
15- Hindustani aur os kay lisani hadood

Hindustani (Urdu+Hindi) es waqt dunyaan ki dusri boli samjhi aur likhi

janay wali zoban hai jabkah aawazozoon ki tadad aur oon kay
estamalaat kay hawala say dunyan ki koe zoban es kay mad-e-
moqabal khari nahain hoti. Es kay bolnay walay seraf Pakistan aur
bharat main hi nahain hain balkah bar-e-sagher say bahar ki walaitoon
main bhi es say motalaq logoon ki kuch kami nahain. Bar-e-sagher
main yah kisi mukhus alaqay ki zoban nahain es kay bavajood essay
taqriban native zoban ka darja hasal hai. Punjabi, Sindhi, Balochi,
Pakhto, Baravi mivati, Gojri, Rajistani, Pothohari, Haryani, Dogri,
Bangali waghera bolnay walay essay apni madri zoban ki tari hi boltay
aur samjhay hain.

Arab dunyan main es zoban ki filmoon ko maqboliat hasil hai. Apna

koe muhsus alaqa aur bolnay walay log na rakhnay kay baes hi essi
mukhtalif alaqoon say mansoob kiya jata rahai hai. Hafiz Mahmood
Shirani nay essay Punjabi say munsoob kiya jabkah Syed Sulman
Nadvi nay Naqsh-e-Sulimai main es ka alaqa sindh qarar diya hai.
Gharaz yah silsala abi tak khatam honay ko nahain aaya. Apna koe
makhsus alaqa aur apnay log na rakhnay kay bavajood es nay
hairatnak taraqi ki hai aur kar rahi hai.

Es kay mojoda teen rasmul-e-khat raej hain:

1-Dav Nagri
2-Arbic (Urdu)
3-Roman
En tenoon khatoon ko khatam nahain kiya ja sakta nahi khatam
karnay ki koshesh ki jani chahiay.

Hindustani (Urdu+Hindi) kisi mukhsus asloob, lehjay, taraz-e-biyan-o-

ada, lafzoon kay estamalaat aur oon say mukhsus mafahim ki paband
nahain. Rampur, Punjab, Sarhad, Sindh, Bangal, Rajistan, Gujrat, UP,
CP, Dehli, Agra waghera ki Hindustani (Urdu+Hindi) apna alag say
andaz aur lisani ravaya rakhti hai. Asal baat, baat ka dusray tak ponch
jana hai. Agar baat covay ho jati hai to yahhi sahi Hindustani hai.
Karvat laina aur karvat badalna donoon mustamal hain es liay ghalt
nahain hain. Essi tarra ki unhaad misalain mukhtalif amarja kay aha-e-
qalam kay haan bakasrat mil jati hain. Gaodan, Chandni Baigam,
janglus waghera ki eak tara ki urdu nahain hai. Mir sahib, Ustad Zooq,
Ustad Ghali, Hali Iqbqal, Baidil Haidri ya phir Nasir Kazmi ki urdu eak
jaisi nahain. Majid Amjid, Mira Ji, M D Taseer ya phir Abdul Aziz Khalid
ka shairi rovaeya aur andaz takallam eak sa nahain. Yahaan tak kah
mohavrati rovaya eak sa nahain.

Yah koe aisi nae baat nahain dunyan ki dusri zobanain jo apna mukhus
alaqa aur apnay makhsus log rakhti hain, oon kay sath bhi yah masla
darpaish hai. Angrazi ko angraizoon ki zoban samjha jata hai. Sir philp
Sidney, John Keats ya phir W.Wordworth waghera ki angraizi eak si
nahain. Bartania kay sab alaqoon main eak se nahai. Emily Dikinsan
aur logfellow ki zoban ka mohavra aur lisani mazaj alag alag hai

Yahi surat Chini Japani waghera ki hai. Kisi zoban ko mahdood aur
mukhsus nahain kiya ja sakta. Aisa hona mumkin hi nahain, aisa ho hi
nahain sakta. Mukhus mohavray main kisi bhi zoban ko qaid-o-bamd
karnay ki koshesh kamyabi say humkinar nahain ho sakti. Logoon kay
aalat-e-notaq, moavan aalat-e-notaq, alaqa ka kalture, logoon kay
rehnay kay toor-o-andaz, asloob-e-takalam mahool aur mosamoon ko
kis tara tabdeel kiya ja sakta hai?!

Pakhtoon apnay andaz say Urdu bolay ga, sindhi apnay lehjay kay
zair-e-asar angraizi bolay ga. Astumbol wala island waloon ki se
angraizi kayoonkar bool sakay ga. Barlan aur Tokyo walay apnay
apnay andaz say angraizi bolain gay. Who apni native zoban main
angraizi bolain gay.

Hindustani ko seraf yah sharaf hasal hai kay wo kamzoor aur mahkoon
qisam (Bar-e-Sagher k hawala say) kay logoon ki zoban ho kar bhi:
1- taraqi ki manazal teh kar rahi hai
2- essay koe sarkari sarparasti hasal nahain
3- apnay liay nafrat nahain rahti.
4- Log apni marzi aur khushi say boltay aur likhtay hain.
5- Yah her kisi ko apna samjhti hai aur os ka honay main dair nahain
karti aur nahi hichchahat mehsus karti.
6- Lachakdar sada aur aasan hai
7- Kisi mukhsus qoom, qabilay ya kisi mukhsus walait ki zoban nahain.
Yah oosi ki hai jo issay bolta hai.

Yah nazreya qatan ghalt hai hai kah yah musalmanoon ki zoban hai.
Es daway kay liay Arbi rasam-ul-khat ko daleel banna kafi nahai. Mein
yahaan essay Roman rasam-ul-khat main likh raha hoon to yah Yonan
ya Bartania waloon ki ho gae.
16- Khudi na bach gharibi main naam paida kar

Zawal ka rasta os waqt humwar hota hai jab shakhas/qoom nafsyati

toor par kisi dusray kay zair-e-asar ho jati hai ya ossay zehni toor par
kisi ka ghulam bana diya jata hai. Barr-e-Sagher kay log baray zahein,
jafa'kash, ba'himat aur iraday kay pakkay hain likin kuch mafad'parast
qovatoon nay onhain gora house ka nafasyati sata par ghulam bana
diya hai. Ab surat-e-haal yah ho gae hai kah jab bhi koe baat karta
maghrab ki taraqi aur oon ki products ki paidari kay hawala say karta.
Koe tehreer os waqt tak mokammal nahain samjhi jati jab tak os main
maghrab kay kisi danish'war ka zikr nahain kiya jata. Bazzar say
khareed'dari kay moamla main bhi hum laibal ko daikhtay hain.
Khoob'surat botal aur nafees kawar main kisi maim/gori ka pishaab hi
kayoon na band ho hum ossay bahtarein samjh kar khareed laitay
hain. Es kay bar'akas apni ashya chahay kitni achi kayoon na hoon
kareednay say ijtanab kartay hain balkah os main kiray nikaltay hain.
Goya maghrab ki tareef sontay sontay kun'pk ga'ay hain.

Jab yah kaha jata hai kah hum aisi hi ashya kayoon nahain banatay ya
yah kaha jata hai kah hum kayoon takhleeqi amal ki taraf tavajo
nahain daitay. Jawabun sonnay main doo batain aati hain:

1- Hamaray pas vasael hi nahain hain

2- Hum hunar'mand nahain hain/teknaloji nahain rakhtay

Yah donoon batain ahmaqana hain. Yah kayoon nahain kaha jata kah
kamishan'khoroon ko yah wara nahain khata aur yah kamishan'khoor
hi yahaan ki maeshat kay karta dharta aur malik-o-waris banay
baithay hain. Aakhir hum apnay mojood vasael ko bhar'poor tariqa say
estamal main kayoon nahain latay bnalkah en ka estamal hi nahain ho
raha. Essi tara na'ay vasael ki zoor-o-shoor aur puri diyant'dari say
talash ki ja sakti hai. Humaray pas afradi qovat hai likin es afradi
qovat ko hamaray kamishan'khoor apna jholi'cok, mil'mazdoor
mazaray aur fun say ari banay par tolay howay hain. Yah toor kisi tara
thek nahain. Logoon ko hunar say door rakh kar aur khaam'maal ki
baramad sehhat'mand amal nahain hai. Sahib-e-Iqtadar tabqay ko :

* Afradi qovat main khud'itmadi paida karnay ki taraf tovajo karni

chahiay
* Apni afradi qovat ko hunar'mand bananay ki taraf tovajo daina
chahiay
* Apnay vasael ko sastay damoon baramad karnay ki baja'ay yahaan
hi
oon ka bhar'poor estamal hona chahiay.
* Na'ay vasael ki puri diyanat kay sath talah kani chahiay
Iqbal nay bohat pehlay keh diya tha aur os ka yah kehna kisi bhi
hawala say ghalt aur bai'bonyad nahain:

Khudi na bach gharibi main naam paida kar

Coments
RAKhan
Full PK Member
Joined: 06 Nov 2007
Posts: 454
An attitude make over is urgently required, otherwise, "Tumhari
dastan tak na ho gi dastano mein"

jkbarki
Senior Proud Pakistani
Joined: 14 Nov 2009
Posts: 2774
Location: Karachi

Dr. Maqsood Hasni. posting,mode,quote,p,498353.html

Sir, we are very much thankful to you for sharing your valueable views
(few words need editing). Its very courageous to talk against the west,
particularly in Pakistan.
This nation definitely need Dr. Allama Iqbal's philospy otherwise for
any ignorant like me, it takes no time to go in the hands of other
people (that are sitting in the west) just for the sake of dollars on the
cost of our sovereignty, ideology and even on the cost of Pakistan.

RAKhan
Full PK Member
Joined: 06 Nov 2007
Posts: 454

Animosity of "WEST" is not real, this illusion is creation of idol mind(s).

This world, east and west, is creation of Allah and these diferences are
just local to planet earth. "Is se agae jihan aur be hai"
Now we have to make decison whether we want to spend whole life
fighting the "EAST vs WEST" differences, or we want to accept these
differences and live an intellecually driven and God's obedient
(Taqwah) meaningfull life.
May God bestow us with divin wisdome and knowledge, (amen).