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





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

Sakhtyat eak sehhat’mand rovaea, Hama waqt taraqqi pazeer samaji zoroorat aur unthak tehqeq-o-daryafat ka naam hai. Jo soch ko kisi zamani-o-maqani kuray tak mahdood rehnay nahain deiti. Yah na’serraf maaloom (Discovered /daryaft shuda), magar gher-ostawar kuroon say bhi ta’alaq ostawar karti hai. Oon say reshtay natay daryaft kati hai. Es ka daera-e-kar yahaan tak hi mahdood nahain rehta balkah na’maaloom, magar gher’daryafat kuroon ki taraf paish qadmi karkany kay hawaloon ko ashya-o-ashkhas aur oon say mata’alqaat waghera ki jazb-o-akhz ki salahetoon say paivast karti hai.Yah paivastgi makhsoos, mahdood aur paband lamhoon ki daryafat tak mahdood nahain rehti aur na’hi tagheyaraat ki surat main jamad-o-sakaat rehti hai. Es ka raad-e-sakht ka halqa, hamaisha la’mahdood rehta hai.

Kuch log sakhat shekni ko sakht say inharaf ka naam daitay ya samjhtay hain. Yah soch sakht shekni kay ziman main darust aur manasab nahain. Sakht shekni dar’haqeqat mojooda ko mostard karkay aagay bhernay ka naam hai. Sakht shekni kay baghair kisi na’ay ki daryafat ka sawal hi nahai othta. Sakht sehkini ki surat main na’maaloom kaenatain daryafat ho kar kisi bhi dall (Signifier) kay sath bohat saray madlool (Signified) wabasta ho jatay hain.

Koe dall gher’lachakdar nahain hota. Lachak, qatray ko somundar ki taraf marajat ka zareaa-o-vasela hai ya es kay hawala say qatray ka somundar banna hai. Sakht shekni say hi yah aaghi hasal ho sakti hai kah qatra apnay andar somundar bunnay ki salaheat aur joher rakhta hai. Dal ko gher’lachakdar qarar daina, aaghi kay pehllay zinay par kharay rehna hai. Her zinda aur lachak’dar soch az’khud aaghi ki taraf bherrta hai. Zinda aur lachak’dar soch ko daeray ka qaidi nahain banaya ja sakta aur na’hi yah osay kush aata hai.Yah un’ginat samaji reshtoon main munsalik hota hai.

Essi bonyad par Garema nay kaha hai:

“Sakhtyati nazaam momkina insani reshtoon kay goshwaray par
mabni hai”

Dr. Wazi Aagha es zeman main kehtay hain:

“Sakhatyaat nay shi’eryaat (Poetic) ko saqafti dhagoon ka jall
qarar dia hai.
Woh tasneef ki lesani akae ya maenvi akae tak mahdood na
rahi balkah os kay andar saqafti tanazar ka bhi ahata kiya.”

Qirat kay waqt sha’ir ka vajood madoom ho jata hai aur fiqar mojooda taghaeraat kay nataej say madlool akhaz karti jati hai jabkah vaqoo main aanay walay madlool phir say nae tashreh-o-tufheem ki zoroorat rehtay hain. Es say rad-e-sakht (Deconstruction) kay mowaqay bhar jatay hain. Agar en lamhoon main sha’ir jo qari bhi hai, kay vajood ko estaqam mayessar rahay ga to os ka hona aur rehna qarar-e-vaqe sumjha ja’ay ga to daryafaat ka amal rook ja’ey ga. Masannaf ko likhtay aur sharay ko tashre kartay waqt gher’sha’oori toor par madoom hona paray ga. Sha’oori surat main aisa hona mumkin nahain kayoon’kah shair ya shakhas apni mojooda shanakht (Identity) say mehroom hona kisi qimat par pasand nahain karta. Sha’oori amal main na’ee tashrehaat, na’ay mafaheem aur na’ay wastoon ki daryafat kay dar wa nahain hotay.

Masannaf, qari aur shair na’seraf daryaft kay aala’kar hain bulkah her dall kay sath en kay tavasat say na’ya madlool nathi hota challa jata hai. Es zimman main es haqiqat ko kisi lumhey nazar andaz nahain kiya ja sakta kah jab tak Masannaf, Qari, aur shair daryafat kay amal kay dermean madoom nahain hoon gay, naya madlool hath nahain lagay ga. Esi tara kisi dall kay pehlay madlool os ki moot say naya madlool samnay aata hai. Pehlay ki hasiat ko gher’lachakdar aur os kay majooda vajood kay aitaraaf ki surat main na’ee tushreh ya phir na’ay madlool ki daryaft ka koe hawala baqi nahain rehta. “mein hoon” ki hat mo’amlay ki dihgar ra’veshoon tak rasaee honay nahain daiti.

Rovaeay, asool, zabtay or tagheraat kay vajood–o-nataeej aur avamil ki nature, os ki theory say mukhtalif nahain hoti. Tagheraat eak say hoon, eak tarah say hoon, eak jaga, eak waqt say mukhtalif na hoon ya hoo’bahoo phelay say hoon, say ziyada koe ahmaqana baat nahain ho sakti. Agar tagheraat eak say vajood aur eak say awamal kay sath jurray nahain hotay to oon kay nataej eak say aur phelay say kayoon’kar ho saktay hain. Aisay main naee tushreh ki zoroorat ko kaisay nazar’andaz kiya ja sakta hai.

Mohenjodharo ki tehzeeb-o-safaqat say mataalaq pheli tashrehaat, mojooda vasael aur fiqar ki roshni main bay’maeni aur layaeni tehri hain. En ki madomi par naee tashrehaat ka Taj Mahal khara kiya ja sakta hai. Aisay main madoom tashrehaat par enhasar aur oon say commitment nae tashrehaat ki rah ka bhari pather ho gi. “Hai” Or “Hoon” ki adam madomi ki surat main mahdood hawalay, mukhsoos tashrehaat ya phelay say mojood mafaheem kay vajood ko estahqaam mayasar rahai ga.

Dhoranay ya bar bar qirat ka matlab yahhi hai kah phelay say enharaf kiya ja’ay ta’kah na’ay hawalay aur na’ay mafaheem daryaft hoon. Pheli ya kuch bar ki qirat say mafaheem kay darwazay nahain khultay. Zara aagay aur aagay (Post) hi kuch hath lag sakta hai. Yah der’haqeqat phelay say mojood say inharaf nahain balkah jo osay samjha giya ya kaha giya, say inharaf aur os ki moot ka e’lan hai. Agar woh darusat hai aur ain wohhi hai, jo hai to na’e tashrehaat ka amal koe ma’eni nahain rakhta aur na’hi ka’seer-ul-ma’eni ki falasfi koe haseat aur voqat rakhti hai.

Dr Gopi Chand Narag ka kehna hai:
“Agar phelay say tehreer (Adab) ka vajood na ho to koe shair ya
mosannaf kuch nahain likh sakta. Jo kuch agloon nay likha her
fun para os par azaafa(Na’ay mafaheem aur na’e tushreh ka naam
bhi day saktay hain) hai”

Dhoranay ka amal “Jo hai” tak rasae ki tak-o-doo hai. Yaeni jo ossay samjha giya woh, wohhi nahain hai ya phir ossay mojooda, halaat aur zororat kay matabaq samjhnay ki zororat hai. Ossay essi tarah samjhnay ki tashnigi, jss tarah ki woh hai, kay hawala say sakhtyaat kabhi kisi tshreh ya tafheem ko darust aur aakhri nahain maanti. Woh mojood ki roshni main aagay (post) nahain bherti kayoon’kah yah mojood ki tufheem ho gi aur assal pas’manzar main challa ja’ay ga. Es tonazar main malazah karain kah assal na’ay set up kay bhoonwar main phanas giya hota hai.

Sakhatyaat matan aur qiraat ko bonyad main rekhti hai. En donoon kay hawala say tashri-o-tafheem ka kaam aagay bharta hai. Kiya yah tehreer kay vajood ka aqrar nahain hai?! Matan dar’haqeqat khamoosh guftagu hai.“Khamooshi” bai’panah maneviat ki hamal hoti hai. Matan ka her lafaz kisi na kisi culture say wabasta hota hai. Os culture kay mojooda set up aur lisani nazam kay mazaaj say shanasae kay baad hi mojooda (Na’ee) tahreh kay liay tana bana bonna ja sakta hai. Es tonazar main matan ki zororat mehsoos hoti rahay gi.

Doran-e- qeaat es haqiqat ko nazar andaz nahain kiya ja sakay ga kah lafaz os culture kay mojooda set up ka hath thaam kar os set up ki ak’kaeoon say wahdat ki taraf safar karta hai aur kabhi wahdat say ak’kaeoon ki taraf bhi pherna perta hai. Her doo noeat kay safar na’ee aaghi say navaztay hain . “Yah na’e aaghi” hi os lafaz ki mojooda tashreh-o-tufheem hoti hai. Qiraat kay liay kae saal aur sadyaan darkar hoti hain. Issi bunyad per Dr. Sohail Bukhari nay kaha tha:

“Hazaroon saal kisi zoban ki umer main koe haqiqat (Maeni)

nahain rakhtay”

Sakhtyaat mozoeat say enkaar karti hai. Mozoeat cheez, mo,aamaly ya pher matan kay halqay mahdood karti hai. Es say seraf motaleqa halqay say ta’alaq ostawar ho pata hai aur enhanasar ki ongli pakar kar tashreh-o-tufheem ka moamla karna parta hai. Kiya yah zoroori hai kah kisi estalah ko kisi mukhsoos lisani aur estalahi nazam-hi main malazah kiya ja’ay. Ossay kae dosray lisani-o-astalahi systems main malazah kiya ja sakta hai. Es tarah dihgar shoba ha’ay hayaat ka midan bhi kabhi khali nahain raha. Aisa bhi hota hai kah ossay eak mukhsoos estalahi system kay mukhsoos halkoon tak rakha jata hai ya phir mukhsoos hawaloon ki aienak say malazah ki’ya jata hai. Sakhtyaat issay gumrah’kon qarar daiti hai aur na’hi mojood kay darjay par fa’ez karti hai.

Sha’ir kay kisi lafaz ya estalah ko maez romani system say kayoon’kar jora ja sakta hai. Es kay elava digar kaenatoon, samaji, masharti, moashi, si’yasi, nafasyati, biology, tasavwaf waghera say es ka reshta kayoon galat aur la’yaeni samjha ja’ay. Haqiqi kay sath majazi, aalamati estearati waghera koray bhi to mojood hain. Asteara eak aalamat kayoon nahain ya kisi estearay kay liay, aalamati korray ka darwaza kayoon band rakha ja’ay. Ya yah dikha ja’ay kah mosannaf nay falaan halaat, zaroratoon aur tagheraat say matasar ho kar qalam othaya. Mosannaf likhta hi kab hai woh to maez eak aala’kar hai. Tehreer nay khud ko likha ya tehreer khud ko likhti hai. Es ziman main Carles Chadoo ka kehna hai:

“Zoban eak fa’el ko janti hai (os ki) shakhasiat ko nahain”

Qari jo sharay bhi hai, masannaf kay halaat aur zaroatoon say la’taalq hota hai. Woh alag say koroon main zindgi gozaar raha hota hai. Os kay soch kay panshi musannaf kay korroon say bahar bhi safar kar rahay hotay hain bilkul esi tarah jis tarah mosannaf apnay living set up say bahar ki baat kar raha hota hai. Qari aur mosannaf jin korroon main zindgi gozar rahay hotay hain oon main zehni toor par adjuest bhi hoon, lazmi ammar to nahain. En ki fikri living kae aur kaenatoon main ho sakti hai. Soach living korray say baher motahark hota hai. Es baat ko yoon bhi kaha ja sakta hai kah living korray main os kay soach ka, living korra qarar nahain diya ja sakta. “Yahaan” os ka soach hamesha misfit rahay ga. Essi tonazar main “Yahaan” say aazadi mil jati hai jabkah “Wahaan”kay motabaq qirat amal main aa’ay gi aur tashreh ka fariza “wahaan” kay matabaq sar’anjam pa’ay gia Es (Mojood) korray main oon ki moot ka e’laan karna paray ga. Qiraat aur tashreh kay liay “Os” taak risae (approach) karna paray gi.

Soch koe jamad or thoos cheez nahain. Esay simaab ki tarah qarar mayessar nahain aata. Yah najanay kin kin korroon say guzartay howay la’tadaad tabdeleoon say hum’kinar ho kar maloom say na’maloom ki taraf bhar giya ho. Aisay main qiraat aur tashreh–o-tafheem kay liay unseen aur unknown ki daryafat lazam tehray gi. Basurat-e-dighar baat yahaan (Mojood) say aagay na bher sakay gi. Sakoot moot hai aur moot say hi na’ee subh ka elaan hota hai.

Sakhatyaat eak ya eak say ziyada mafaheem ki qael nahain. Yah bohat say aur mukhtalif noeat kay mafaheem ko manti hai. Phir say, es ka saleqa aur chalan hai. Kasrat-e-maeni ki hosuli os waqt mumkin hai jab lafaz ya sha’ay kay ziyada say ziyada hawalay reshtay daryafat kiay jaein. Yah kahain bahar ka amal nahain balkah takahleeq kay apnay andar chup ekhtayar ki’ay hota hai. Daryafat, chup ko zoban daiti hai.
Esi bunyad per lakaan kehta hai:

“Yah daikhna zaroori nahain kah kirdaroon ki takahleeq kay waqt
koon say nafasyati aawamal mohurrak gardanay jatay hain balkah
Signifiers ya daal ko talash karkay yah daikhna chahi’ay kah oon main
say koon say aalamati maeni miltay hain aur la’shaoor kay koon say
dabay howay awamal hain jo thereer ka jama pehhan kar
mumkina madlool ki nishan’dahi kartay hain.”


Aalamat, jo dikhae par raha hai ya samjh manin aa raha hota hai woh nahain hai, ki namaeinda hai. Dikhae pernay walay korray say os ka seray say koe alaqa hi nahain hota. Tandway ki tarah os ki tangein oon korroon main bhi pheli hoe hoti hain jo unseen aur unknown hain. Kiya tandwey ki tangoon aur oon ki poonch ko tandwey say alag samjhja ja’ay ga? Goya koe matan mahdood nahain hota jitna kah omoman ossay samjh liya jata hai. Kesi culture/ korray ki survival ka enhasar bhi es baat par hai kah ossay ird’gird say monsalik rakha ja’ay. Wahaan daramad-o-baramd ka silsala ta’alaq aur reshta kay hawala say pa’oon pasarta hai. Es hawala say lafaz kay “Kuch ma’eni” kafi nahain hotay. Kaseer-ul-ma’eni par lafaz ki hasiat aur baqa ka enhasar hota hai.

Baaz halaat main lafaz ka mukhsoos akaeoon say pavast hona zarori ho jata hai. Ta’hum akaeoon say wahdat ki taraf ossay hajrat karna perti hai. Lafaz ki sakht main lachak tasleem karnay ki Surat main her qesam ka safar aasan or mumkin hota hai. Es hawala say Bari wahdat main nathi honay kay liay kaseer-ul-mae’noon ka falsafa la’yani nahain therta.

Lafaz tab estalahi roop ekhtayar karta hai aur ensani baradri ka warsa teharta hai jab os kay estamal karnay walay bakheel nahain hotay. Os lafaz ki estalahi nazam aur ensani zoban main adjuestment os ki lachak pazeri ko vazey karti hai or yah bhi kah woh sab ka aur sab kay liay hai. Lafaz naqash ko batoor-e-misal lay lain yah bai’shamar korroon main kisi na’kisi hawala say motharrak hai aur bai’shamar mafaheem main ba’yak waqat mustamal hai. Mazeed mafaheem say parhaiz nahain rekhta.

Her lafaz kay sath bar bar dohranay ka amal wabasta hai aur yah amal kabhi aur kahein tehraoo ka shaker nahain hota. Bekhraoo ki her lamhah suraat mojood rehti hai.
Dr Wazir Aaga kay nazdeek:

“Shairiat batoor eak saqafti system takhleeq kay tar-o-pood
main hi nahain balkah apni karkardgi say takhleeq ko surat
pazeer bhi karti hai. Qari ka kaam takhleeq kay partoon ko
baribari otarna aur shai’riyaat ki karkardgi par nazar dallna hai”

Takhleeq kay partoon ko bari bari otarna, dohra’ay janay ka amal hai jabkah shairiyaat ki kargozari par nazar dalna daryaft karnay aur na’ee tashreh taak rasae ki barabar aur mutwatar sae ka naam hai. Yah sab tab momkin hai jab fiqkar, aamli aur fikri tagheraat ki zad main rahay aur kisi aaghosh main parwaan cherray. Es surat-e-haal kay tonazar main yah kehna bhi galat nahain lagta kah lafaz tagheraat ki zad main khud ko manwanay aur zahir karnay kay liay hath pa’oon marta rehta hai.

Shakhatyaat, darasal andar kay saqafti nazaam ki qa’el hai. Karochay kay matabaq dakhal kharej main mutskhkal hota hai. Es baat ko yoon bhi kaha ja sakta hai kah sab kuch batan main taey pata hai ya jo kuch dakhal main mehsoos karta hai kharej main bhi vaisa hi mehsoos karta hai. Galab meaz eak shay hai. Dakhal nay essay es kay dakhli aur khareji hawaloon kay sath mehsoos kiya dekha or perkha. Essay ungint kaenatoon say munsalik karkay naam aur mafaheem ata kiay. Barooni tagheraat ki surat main jo jaisa mehsooss kiya, ossi kay matabaq tashreh-o-tebeer ki. Ta’ham baqool Dr. Gopi Chand Narang:

“Qiraat (mesoos karna, dekhna or parkhana) aur tafa’el tehzeeb kay
andar aur tarekh kay mehwar per hai maeni badaltay rehtay hain aur
koee qiraat ya tashreh aakhri waqt aakhri nahai hai.”

Aakhri tashreh es liay aakhri nahain kah mukhtalif aawamal
kay tehht, andar kay mosam badaltay rehtay hain. Dakhal
kisi saqafati system ko layaeni keh kar nazar andaz nahain karta.”

Lafaz jab eak jaga aur eak kay chungal say aazadi hasal karta hai to saqafti tabdeli kay ba’ess pehlay maeni raad ho jatay hain. Agarcheh en lumhoon taak pehllay korray main gardash kar rahay hotay hain ya phir tagheraat kay zeer-e-asssar ya kisi na’ee tashreh kay hawala say pehlay mafaheem ko raad kar diya giya hota hai. Na’ee aur porani kaenatoon main raad-e-sakhat ka amal hameshah jari rehta hai. Baat yahaan par hi khatam nahain ho jati. Maktoobi tabdeleaan bhi waqoo main aati rehti hain. Taraph say tarap, dowana say diwanah, awal say ahwaal, baadshah say sha, shah say sheh waghera maktobi deconstruction ka unda namoona hain. En alfaz ki mufhoomi deconstruction ka amal kabhi bhi tehrao ka shakar nahain howa. Muslan yah jumla bola jata hai “woh to baadshah hai” lafaz baadshah mukhtalif saqafti systems main mukhtalif mafaheem rahta hai. Mafhoomi ekhtalaf pehlay mufhoom ko raad karkay vajood main aaya hai. Bar bar ki qiraat phelay ko raad karti chali jati hai. Es say na’ain mafaheem paida hotay challay jatay hain. Muslan:
Baadshah
Hukamraan, siyasi nazaam main eak mutliq-ul-aanan qovat, dec’taitar
La’perwah
Bainiaz, lalach aur tamaah say aari
Jiss kay fayselay haq par mubni na hoon, jis kay fesaloon main towazan na ho, bai’ensaf
Pata nahain kis waqat meherban ho ja’ ay aur kis waqt ghazabn’aak
Marzi ka maalak
Kisi ka mashwara na maannay wala
Apni kanay wala
Haqdaar ko mehroom or gher’haq’dar par nowazshain karnay wala
Najanay kab sheen lay kab ata kar day
Ghazab karnay wala
Kan ka kacha
laelag
Bai’entaha ekhtayaraat ka malik
Wali Allah, sufi, darwaish, peer, faqeer, guroo
Ram
Allah ta’aala
Ali, Hussain bin Ali
Malik, Aaqa
Bant karnay wala
Amir kabeer
Sahib-e-sarwat
Thanay’dar, chodhri, numberdar, wadaira, clerk, santari baadshah, taiz’raftar driver
Pehalwan hajaam,
Fooji
Waqt par aadaegi na karnay wala
Mukar janay wala
Wada khalaf
Bai’sharm, dheet, ziddi
Nashaee
Bay’waqoof, ahmaq

Lafaz badshah ki namokamal tafheem paash ki gae hai. En tamam mafaheem ka lugaat say koe taalaq nahain. Es nishan (Traces/sign) ko dhoratay jaein aur bhi bohat saray mafaheem samnay aa’ein gay. Kisi lamhay sakhat shekni ka amal jamood ka shakar nahain hota. Es saray moamelay main shaoori qowatein muthark nahain hotein balkah la’shaoori qowatein bhi kaam kar rahi hoti hain. Takhleeq-e-adab ka moamelah es say bar’aqs nahain hota. Es zeman main lakaan ka kehna hai:

“Takhleeq-e-adab ki aamaj’gah la’shaoor ko samjha jata
hai kayoonkah es main maqsad, erada, ya sakhyati zoban
main takhleeq tehrerain feal lazam (Intransitive verb) main
lekhi jati hain.”

Sakhatyaat murkziat ki qa’el nahain. Mukazeat ki moojudgi main raad-e-sakhat ka amal la’yaeni or sae-e-la’hasal kay sewa kuch nahain. Aisi surat main lafaz ya cheez ko parwaz karnay ya mukhtalif hawaloon kay zaeqay hasal karnay kay baad markazay ki taraf loot kar os kay aasuloon ka bandi bunna parta hai. Lotnay ka yah amal kabhi os ka paisha nahain choorta. Aisi surat main na’ee tashrehaat ar na’ay mafaheem ki towaqoo ki ja sakti hai. Lafz aazad reh kar punpata aur dauryafat kay amal say guzarta hai. Lafz “Baadshah” meaz sayasi korray ka paband nahain, yahaan taak kah siyasi korray main reh kar bhi kisi markazay ko mehwar nahain banata.

Bari ajeeb aur dilchasap baat to yah hai kah sakhatyaat mosannaf kay vajood ko nahain manti balkah shai’riat (Poetic) aur lafaz kay batan main shupi rooh ko manti hai. Es kay nazdeek takhliqi amal kay doran mosannaf madoom ho jata hai. Tehreer khud ko likh rahi hoti hai na’kah mosannaf likh raha hota hai. Sakhatyaat ka es kahy ka saboot khud thereer main mojood hota hai. Sha’ir, shae,ri main bada-o-sagar ki keh rah hota hai jabkah seray say meh’khar hi nahain hota. Mumkin hai os nay sharaab ko kabhi daikha hi na ho. Moamela bazaher meh’khanay say jora giya hota hai likan baat ka mehkhanay say koe ta’alaq hi nahain hota. Es say yah natija akhz karna galat nahain kah tehreer kisi baray ejtama main muthurrak hoti hai. Yah sab tehreer kay andar mojood hota hai.
Dr Wazir Aaga ka kehna hai:

“Shairyaat kods (code) aur kanwenshanaz par mushtamil honay
kay baes puri insani saqafat say jurri hoti hai”

Es kahay kay tonazar main tashreh kay liay mosannaf/sha’ir kay mazaaj, lehja, mood, mahool, halaat wagherah kay hawalh say tashreh ka kaam hona mumkin nahain. Tehreer ya kisi nishan (Sign/trace) ko kisi murkaziat say nathi karkay mazeed aur na’ay nataej hasal karna mumkin nahain aur nahi tashreh-o-tozeh ka amal jari rakha ja sakta hai.

Lafaz bazaher bool rahay hotay hain. Es blolnay ko manna gomrah’kon hai. Lafaz boltay hain to phir tashreh-o-tozeh kasi aur kayoon?

Lafaz apni asal main khamoosh hotay hain. En ki bar bar qiraat say kasrat-e-ma’eni ka jaal bonna jata hai. Qiraat enhain zoban daiti hai. Khamoshi , fixed mafaheem say bala’tar hoti hai. Es moamelay par ghoor kartay waqt es baat ko madd-e-nazar rekhna paray ga kah qari qiraat kay waqt madoom ho jata hai. Woh ejtamae saqafat kay roop main zinda hota hai ya yoon keh lain kah woh ejtamae saqafat ka behroop (Lashoori sata par) ekhtayar kar chukka hota hai.

Qiraat kay doraan jab lafaz bolta hai to es kay mafaheem es kay living culture kay sath hi ejtamae culture kay hawala say daryafat ho rahay hotay hain. Mosannaf jo likh raha hota hai es ka os ki zindgi say door ka bhi wasta nahain hota. Essi tarah qari jo tafheem daryafat kar raha hota hai aur jin korroon say moatalaq daryafat kar raha hota hai en say woh kabhi munsalik nahain raha hota. yah bhi momkin hai kah amli zindgi main woh en ka shaded mokhlif raha ho ya en tajarbaat sa guzarnay ka ossay kabhi moqa hi na milla ho. Shahid’bazi ya shahid’nawazi say qari mata’alaq hi no ho likin es hawala say mafaheem daryafat kar raha ho. Lafaz ki manvi khamoshi tafheem ka joher-e-na’yaab hai . khamooshi qari ko pabandioon say aazadi dalati hai .Agar maan liya ja’ay kah lafaz bolta hai to qari madoom nahain hota ta’ham os ki hasiat koonvain kay mandeek say ziyada nahain hoti. Es hawala say ejtamae saqaafat aur ejtamae shaoor ka her hawalah say baima’eni ho jata hai.

Sakhatyaat kay baray main yah kahna kah es main eak hi daal ko barbar dohraya jata hai, mabni barhaq nahain hai. Bilashuba kisi eak nishan ki bar bar qiraat amal main aati hai likain es ki mojooda tashreh ko mustaraad karkay kuch na’ya aur kuch aur daryafat kiya ja raha hota hai.


Prof Jmeel Aazar ka kehna hai:

“ Adab assar (effect) karta hai. Batoor-e-samaji tashkeel ki eak khud
mukhtar satah kay adab haqiqat ka aaena ya assal ki naqal ya haqeqat
ka masanna (secondary reflection) nahain balkah (Alag say) eak
samaji qovat hai jo apnay taenat aur assrat kay sath apni hasiat
rekhti hi aur apnay bal aur apni qovat par qaem hai”

Es haqiqat kay tonazar main yah kehna kah dohranay ka amal photocopy hai, say matmasal hai, darust baat nahain. Es main jo nahain hi ka khoj lagaya jata hai. Kisi nishan say jo madlool es say pehlay wabasta nahain hota, jora jata hai. Mazay ki baat yah hai kah wo madlool pehlay say es daal main mojood hota hai likin daryafat nahain ki’ya giya hota.

Sakhtyaat scienci amal say bhi mamasal hai. Yah kisi qisam ki purasrareet aur mavaraeat ko nahain manti. Es ka reshta hamaisha haqaeq say jora rehta hai. Raad-e-sakhat kay waqt emkanaat nata haqaeq say jura rehta hai. Es tarah la’yaeneat aur bai’maniviat es kay loghat say kharaj ho jatay hain. Sapnain bonna ya khayali tasavraat paish karma es kay daeray main nahain aata. Yah ”Hai” ko, jo pehlay nahain hai, say ostawar karti hai. Kisi nishaan (Sign) ka naya hawala aur naya mafhoom daryafat karna es ki zimadari main aati hai.

Dr Devendara’sar ka kehna hai:

“Her matan apni mukhsoos sakhat aur shakal main hi apnay maeni
hasal karta hai. Yah sakhat doosari sakhtoon kay insalak aur darreat
kay bawajood jab taak apni infaradiat aur khasusiat/shanakht qa’em
rekhti hai to es ka moamela esi sakht kay tehaast karna hi mozoon
ho ga kayoon’kah eak sakat ki tashkeel (aur la’tashkeel) kay liay
jo hunnar aur aalaat darkar hotay hain zaroori nahin kah wo
dosari sakhat kay liay bhi karaamad hoon.”

Nishan ki jo mojooda shakal hai ya rahi ho gi os kay andar ko tatola ja’ay ga es kay matabaq mafaheem daryafat kiay jaein gay. Nishaan nahain to madlool keysa? Phelay nishaan phir madlool.

Saartar ki vajodiat bhi to yahhi hai. Vajood phelay joher os kay baad. Wo jaisa banta hai waisa hi hota hai. Na os say ziyada na os say kam. Vajood say wabasta mafaheem musterd ho saktay hain. Wo jaisa banta ja’ay ga waisa hi ho ga.

Eman kam ya ziyada hota rehta hai. Essi tarah vajood say wabasta mafaheem aur nazriyaat bhi badaltay rehtay hain. Goya vajood eak khud mukhtar aakae hai es kay sath munsoob harkat aur faeliat badalti rehti hai. Eak hi nishaan aadmi kay sath chokidar, kalerk, tasildar, ameer, gareeb, moqami, faqeer, badshah, walli nabi, deyaloo, kanjoos, rekhwala, choor, qatil, jhuta, sacha, rast’baz,shatan, naiak, jahil, aalam, sipahi, thanay’dar waghera hazaroon manfi-o-musbat madlool wabasta hotay hain. Nihaan nay khud ko jaisa banaya hota hai wo waisa hi hota hai. Qiraat kay doran qari madoom ho kar batoor-e-nishan motharrak hota hai. Woh jaisa khud ko banata hai weisa hi banta challa jata hai.

Jab harafkar nay orran khatolay ka tasawar diya to bazahar beimaniviat aur la’yaeniat say monsalik tha likin pas-e-sakhat nishaan orraan mojood tha. Nishaan rraan kabhi bai’maniviat aur madoomi say dochar nahain howa. Dekhna yah hi kah orsran khatolay ka nazriah deytay waqt herfkar tha ya madoom ho chukaa tha. Pehli surat main (tha) orran khatolay ka tasawar wazay na hota jo es kay mashahiday main nahain tha. Kayoon or kaisay vajood hasal kar sakta tha. Wo (Masannaf) nahain tha liken tasawer oran tha. Tasawar nay, vajood main aanay kay li’ay masannaf ko batoor aala’kar estaamal kiya. Yah bhi kah soach orran khatolay kay material, kahla aur kae es say motalaqah hawaloon say jur gaya tha. Pas-e-shaoor Oorang-e-Suleman mojood tha. Moamlah zara aaga bhara to pheli tashreh raad ho gae. Nishaan “Orran” ki es kay baad bhi qiraat hoti rahay gi aur es kay madlool badaltay rahain gay kayoon’kah raad-e-sakhat ka amal hameeshah jari rehta hai. Tafeem-o-tashreh ka safar mojood say bala’ter rehta hai. Es ki haqiqi aur waqa’ee say reshtah ostawar rehta hai.

Sakhatyat agar mawareat par ostawar hoti to kab ki madoom ho kar naee maniveat say ostawar ho chuki hoti. Nishaan “Sakhatyat” batoor-e-vajood, mojood hai likin es say wabasta mafaheem badal rahay hain aur badaltay rahain gay. Aankhain band karnay say belli nahain hoti es main ghalat ki’ya hai band aankhoon kay hawala say sakhatyaat kehti hai belli nahain hai. Khulli aankhoon ki surat main belli hai aur yahhi sahaee hai. Yah mafaheem degar korroon say reshta ostawar honay kay sabab waza hotay hain basurat-e-degar aankhain mahez benaee ka aalah rahay ga.

Nasar Abbas Naeer nay bari khubsurat baat kahi hai:

“Sakhatyat darassal sakhat kay aaqab main mojood reshtoon kay
os nazan ki baserat hai jissay ilam-o-fiqar ki mutnavoo jehtoon nay
mas kiya (hota) hai”

Nasar Abbas Naeer nay maloom magar aadam vajood ko kisi nishaan kay hawala say vajood dainay ko sakhatyaat say paivast kiya hai . Onhoon nay nishaan (sign) ki haqiqat ki wazey alfaaz main tasdeek ki hai jo sakhat ko aham qarar dainay kay mutradef hai.

Sachae koe khudsur, khudkar aur khudkafeel akae nahain hai. Jo es ka zindgi kay duseray hawaloon say reshta hi na ho. Aankhain band karna zindgi ka eak hawala zoroor hai. Es ka 1856 say pehlay ka Lakhnu, amli namunah hai jo Nawab Shoja-ul-dolah ki shakast ka natejah (Cause) tha. Sakhatyaat seraf aankhain band karnay kay amal say reshtah kayoon khatam karay. Es nay bilaemtiyaz (Munfi aur musbat) puri diyanat aur ravadari say ta’alqaat ko vosaat daiana hai. Sakhatyaat seraf aankhain band karnay kay amal say reshtah kayoon khatam karay. Es nay bilaemteyaz (Mufi or musbat) puri deanat or ravadari say taalqaat ko wosaat dyana hai. Yahaan Hegal kay zidain kay falsafay ko batoor masaal liya ja sakta hai. “Nihain hai”, “Hai” ki shanakhat (Identity) hai. Es zimman main Dr Faheem Azmi ka kehna hai:

“Kissi cheez ko jannay ka matlab yah howa kah hum essay
lisani nazam kay tehhat eak naam daitay hain ya pehlay
say di’ay howay naam say aisa minsilik kartay hain. Aisa kartay
waqt hamaray tasawar main serraf es cheez ki shakal nahain
hoti balkah wo tamam cheezain hoti hain jiss say yah cheez
mukhtalif hoti hai.”

Es nazreay kay tonazar main hai, nahain hai, donoon mutwazi rawaan dawaan hain. Donoon kay jaloo main la’taadad mafaheem chall rahay hain. Yah bhi kah en andar abhi la’tadad mafaheem ka somundar tathain maar raha hai. Band, khulli aur bili to mehz discovered korray hain.

Mosannaf ba’yak’waqt mosannaf, qari, shareh, maher-e-lisanyaat aur najanay kiya kuch hota hai. Likhtay waqt woh funni taqazay puray kar raha hota hai. Sath main mojood ko reed karkay kuch naya day raha hota hai. Yah amal agli aur naee qiraat kay baghar mumkin nahain hota. Es hawala say hi wo mukhtalif shanakhati hawaloon ka hamil hota hai. Wo lafaz ki manivi aur tushree tarekh say aagahi kay sabab mukhtalif namoon say pokara jata hai. Ta’ham es zimman main es haqiqat ko pas-e-pusht nahain dala ja sakta kah agar wo mukhsoos say munsalik rahay ga to kisi makazay ki pabandi karay ga to pehlay ko raad karkay kuch naya paish nahain kar sakay ga. Likhtay ya tashreh kartay waqt es ka soch mukhtalif lisani-o-tehzeebi korroon main muharik ho ga. Lafaz essi tonazar main roop ekhtayar kartay hain. Kisi nishaan kay janam main bhi yahhi amal kar’farma hota hai. Kisi tashreh, tozee, tafheem aur moaqaf ko raad karnay kay zimman main Dr Faheem Azmi ka yah beaan khososi tovajjo chahata hai:

“Jab koe shakhas kalaam karnay kay baad apnay moakaf
say mutmain ho jata hai to woh sirraf gomrah nahain balkah
galti par hota hai. Her wo baat jo kehnay walay ko ghear
manoos nahain hoti ya jis main tabdili lanay ki khahesh paida
nahain hoti, “ghalat” hai. Essi sachaee jis main zoban kay
tazadaat kay emkanaat ko khatam karna maqsood hota hai,
foran jhut ban jati hai”.

Viko nay 1725 main shae’ri zahanat/Danish (Poetic wisdom) ka tasawar paish kiya tha. Sakhatyaat ka sara falsafa essi estalah par enhasar karta hai. Mosannaf qari ya en say mansoob reshtoon kay enkar kay bagher reed-e-sakht (Deconstruction) ka amal layani aur bai’maani teharta hi. Es maqaam par lisani-o-samaji, ungint reshtay motahark hotay hain. Shae’ri zahanat/Danish (Poetic wisdom) ko Janab Ameer Aalaisalam kay kahay say paiwast karain, ‘kahi ko daikhain kehnay walay ko mat daikhain’ yah mosannaf ki moot ka khulla elan hai aur kahi ki tafheem kay liay “kahi ka” andar kay saqafti system ki taraf tovajo dainay ki zoroorat ko aaham qarar diya giya hai.



About Author Maqsood Hasni :

Maqsood Hasni di shakhsiat##lt
gt####lt
gt##By:Prof. Arshad Shahid##lt
gt####lt
gt##Prof. Drs Dr. Urdu Mr. Maqsood Hasni, Syed khandan nal talaq rakhday nay. Ohnaan da lamma qad tay sharer dubla patla ay. Aawaz saaf shafaf tay lehja mitha tay bara naram ay. Khat aali dari tay ser tay morvai val nay. Rang gandmi pakh marda ay. Shalwar qameez pehan day nay. Aih holya tay sarapa doroon e ohnaan di shanakht kara dainda ay. Aj kal Sher-e-Rabani Colony, Kasur Pakistan vich vassoon rakhday nay.##lt
gt####lt
gt##O ek sadha lo banday nain tay hamaesh khud’dari da bana pae rakhday nay. Koe lalach, ohda tay dark hoof ohnaan noon khareed naein sakda. O sachi gal kar dainday nay. Kisay kursi walay di jhothi tareef naein karday.##lt
gt####lt
gt##Prof Maqsood Hasni horan di shakhasiat baray kujh likhna mairi majal tay basat vich naein kayoon jay o eak hama’jehhat tay hama’geer shakhasiat day malak nay. Mairi ohnaan nal sangat odoon toon shoro hoe si jadoon 8 july 1995 vich mein lecturer ho kay govt. college kasur vich pehliwar hazri lae hazar hoya se.##lt
gt####lt
gt##Ohnaan ek novaikli tay unjan jaga tay mainoon ainj chalna sikhya jivain ek piyo apnay bal noon ongal phar kay chalna sikhanda ay. Mein ohnaan di shafqat, piyar, mohabat, pidri dalasay ejaz tay inksar, sabar tay shukar, tahamal, bardast tay burd’bari apnay andar aidaan masus kar riya waan jivqain aih sariyaan khobiyaan ohnaan apni rat nacoor kay mainoon dan kitiyaan hon.##lt
gt####lt
gt##Mein ohnaan di 12 sala sangat noon akhraan da bana taan naein day sakda ay par eak namani jae koshesh zaroor kar sakda haan Pae ohnaan diyaan galaan yaraan bailiaan agay khol kay rakhaan taan jay o vi ainaan toon lab chok sakan.##lt
gt####lt
gt##Nafasyaat day mahar akhday nain pae her banday di shakhsiat day bohat saray ang honday nain tay her vada banda apnay qalboot vich bohat sariyaan khobiyaan lokae rakhda ay. Vailay kovailay os di hayati day lokay hoay part khul day rehnday nay. Ohda othna baithna, khan pina, Milan malan tay thang tay vicharoon toon parda othda rehnda ay.##lt
gt####lt
gt##Mein jadoon vi Prof. Maqsood Hasni baray sochna waan mainoon samjh naein andi pae mein gal khithoon shoro karaan tay kithoon na karaan. O insane di tot pajh noon khonvein akhein vaikhday nay. Jadoon insanaan da khoon vagda vakhday nay taraf taraf danday nay. Tv tak band kar daiday nay tay ohnaan noon kujh vi changa naein lagda. Ohnaan da jussa shishay wangar tirak janda ay. Nafsa nafsi day ais door vich ay novaikli missal mildi ay pae o avday toon ziyda lokae baray fikar’vand rehnday nay. ##lt
gt####lt
gt##Jangaan vich maran alaan noon vaikh kay manji jogay ho janday nay. O akhday nay pae Allah nay insane noon kina sohna banaya ay tay havas tay loba day maray ohnoon noon dhandaan dair nain laanday. ##lt
gt####lt
gt##Jaivain dunyaan di her zaban avda lamma chora adbi laikha patar tay pachokar sanbh sanbh rakhdi ay israan o zaban apnay likhan aliaan noon vi naein bhul di. O ohnaan noon avday jivan sathi da darja pardan kar di ay. Punjabi zaban nain vi avday piyariaan noon kidi naein bulya. Sufi sadaein insan miter reh nay. Ohnaan diaan galaan sochay motiaan vangar lokae day dil diaan aakhaan noon bhandiaan rahyaan nay tay bhandiaan rehan giaan. ##lt
gt####lt
gt##Prof. Maqsood Hasni vi ek sufi tay darvaish nay. Ohnaan day mazaj vich insan dosti rachi basi hoe ay. Ohnaan di zaat avday dostaan, sathiaan, rafiqaan, tay baili mitraan lae bari motbar tay izzat aali ay. O tay mainoon Punjabi adab day sachay sochay tay vakhray kalasek vangoon ohnaan’day sagvain japday nain kayoon jay o vi Punjab di dharti day sofiaan vagoon insan tay vasaib nal juray hoay vakhali daiday nay. Ohnaan day tehqiqi takhliqi tay zabaan tay kamaan vich insan dosti bari dongi tay bari japdi ay. Ohaan baray mainoon ay akhdaan koe jijhak masus naein hondi pae o aj day baray vaday insan miter safi nay.##lt
gt####lt
gt##Porf. Maqsood Hasni avday paishay nal anj juray hoay nay jaivain jisan diaan hadyaan nal mas. Mainoon ohnaan nal 12 sal di sangat vich ohnaan vich gharoor tay takabar jae lanat nazar naein aae. Ohnaan day monh tay vi koe ohnaan di ninda kar da ay tay bura naein manaday sagoon ninda karn aalay day ehsan’mand honday nay tay pehlay toon vad kay ohda dhiyaan tay khayal rakhday nay. Israan o aap e sharminda ho janda ay.##lt
gt####lt
gt##Mainoon kadi kadi anj japda ay pae Allah Tala di zaat nay shaed saray da sara ijaz tay inksar ohnaan noon dan kar dita ay. ##lt
gt####lt
gt##Jadoon koe cheez mangeay odoon naein mildi jadoon koe cheez na mangeay odoon mil jandi ay. Khaesh day mojab kayoon naein milda tay baivaqta kayoon mil janda ay aih o sawl ay jehra sadyaan toon insan avday nal karda aa reaa ay. ##lt
gt####lt
gt##Aih ek haqiqat ay pae chand lokein ek thaan tay rehn sehn lag paein tay moashra tay vasaib ban janda ay par tazeeb tay saqafat odoon bandi ay jadoon Prof Maqsood Hasni vargay sabar tay shaker lok roshni da minar ban kay avidi qoom tay dharti di pehriaan iltaan noon avday ravaeay nal badal kay tay sohnay vartavay rahein ohnaan day dilaan noon monawar kar dainday nay. ##lt
gt####lt
gt##Prof. Maqsood Hasni jehy insan’dost lok e kalchar di neen di it rakhday nay. O hon aaliaan tangeaan sakhtiaan noon divtavaan da amrat samjh kay pi janday nein tay of vi naein karday. Haan lokae day dukh ohnaan noon zakhmi zaroor kar dainday nay. Lokae di pira apnay ji jussay tay jar day nay. Avday mitraan koloon vi aiha jae tovaqo rakhday nay. Prof. Maqsood Hasni vargay lokaan di fikar day la’oo nal e vasaib tay moashray phalday phulday nay. Aihi jaiay lokaan lae Allah koloon salamti mandiaan rehni chahidi ay.


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Article Added on Wednesday, October 7, 2009
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Other Articles by Maqsood Hasni

Jabr Zindagi Insan aur Asri taqazay
Written by: Maqsood Hasni Complied By: Prof. Mohammad Abdulla Qazi (PhD Isl. Std., PhD Linguistics) Principal, Govt College, Bahawalnagar PAKISTAN Ustad Drs. Dr. Urdu Mr. Syed Maqsood Hasni kisi eak midan tak mahdood nahain hain. Rasael-o-Jaraed Akhbar ke elawa Inter-net par bhi oon ka kaam samnay aata rehta hai. Woh zindagi ko os ke tamam'tar hawaloon ke sath daikhnay ke qael hain. Yahi waja hai kah oon ke haan insan se gehri mohabat aur ta'alaq paya jata hai. Woh insani...

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