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

SAKHTYAAT,
SAKHT SHIKNI AUR RAAD-E-SAKHT
EAK OMOMI MOTALAH
Maqsood Hasni
Kasur
Pakistan
maqsood5@mail2world.com
Sakhtyaat eak sehhat’mand rovaea, Hama
waqt taraqqi pazeer samaji zororat aur
unthak tehqeq-o-daryafat ka naam hai. Jo
soch ko kisi zamani-o-maqani kuray tak
mahdood rehnay nahain deiti. Yah na’siraf
maloom (Discovered /daryaft'shuda), magar
gher-ostawar kuroon say bhi ta’aluq ostawar
karti hai. Oon say reshtay natay daryaft kati
hai. Is ka daera-e-kar yahaan tak hi
mahdood nahain rehta balkah na’maloom,

magar gher’daryafat kuroon ki taraf paish
qadmi karkany kay hawaloon ko
ashya-o-ashkhas aur oon say mata’alqaat
waghera ki jazb-o-akhz ki salahitoon say
paivast karti hai.Yah paivastgi makhsous,
mahdood aur paband lamhoon ki daryafat
tak mahdood nahain rehti aur na’hi
tagheyaraat ki surat main jamad-o-sakat
rehti hai. Is ka raad-e-sakht ka halqa,
hamaisha la’mahdood rehta hai.
Kuch log sakhat shekni ko sakht say inharaf
ka naam daitay ya samjhtay hain. Yah soch,
sakht shekni kay ziman main darust aur
monasab nahain. Sakht shikni dar’haqiqat
mojooda ko mostard karkay aagay bharnay
ka naam hai. Sakht shikni kay baghair kisi
na’ay ki daryafat ka sawal hi nahai othta.
Sakht sihkini ki surat main na’maloom
kaenatain daryafat ho kar kisi bhi daal
(Signifier) kay sath bohat saray madlool
(Signified) wabasta ho jatay hain.
Koee daal gher’lachakdar nahain hota.
Lachak, qatray ko sumundar ki taraf marajat

ka zariya-o-vasela hai ya is kay hawala say
qatray ka sumundar banna hai. Sakht shikni
say hi yah aaghi hasal ho sakti hai kah qatra
apnay andar sumundar bunnay ki salaheat
aur johar rakhta hai. Daal ko gher’lachakdar
qarar daina, aaghi kay pehlay zinay par
kharay rehna hai. Her zinda aur lachak’dar
soch az’khud aaghi ki taraf bharta hai. Zinda
aur lachak’dar soch ko daeray ka qaidi
nahain banaya ja sakta aur na’hi yah osay
kush aata hai.Yah un’ginat samaji reshtoon
main monsalik hota hai.
Issi bonyad par Garema nay kaha hai:
“Sakhtyati nazaam momkina insani
reshtoon kay goshwaray par
mabni hai”
Dr. Wazi Aagha is zimun main kehtay hain:
“Sakhatyaat nay shairiyaat (Poetic) ko
saqafti dhagoon ka jaal
qarar dia hai. Woh tasneef ki lisani akae ya
maenvi akae tak mahdood na rahi balkah os

kay andar saqafti tanazar ka bhi ahata kiya.”
Qirat kay waqt sha’ir ka vajood madoom ho
jata hai aur fiqar mojoda taghairaat kay
nataij say madlool akhaz karti jati hai jabkah
vaqo main aanay walay madlool phir say
naee tashreh-o-tafheem ki zororat rehtay
hain. Is say rad-e-sakht (Deconstruction)
kay mowaqay bhar jatay hain. Agar in
lamhoon main sha’ir jo qari bhi hai, kay
vajood ko istaqam mayessar rahay ga to os
ka hona aur rehna qarar-e-vaqe sumjha ja’ay
ga to daryafaat ka amal rook ja’ey ga.
Mosannaf ko likhtay aur sharay ko tashri
kartay waqt gher’sha’ori toor par madoom
hona paray ga. Sha’ori surat main aisa hona
momkin nahain kayoon’kah shair ya
shakhas apni mojoda shanakht (Identity)
say mehroom hona kisi qimat par pasand
nahain karta. Sha’ori amal main na’ee
tashrihaat, na’ay mafaheem aur na’ay
wastoon ki daryafat kay dar wa nahain
hotay.
Mosannaf, qari aur shair na’siraf daryaft kay

aala’kar hain balkah her daal kay sath in kay
tavasat say na’ya madlool nathi hota chala
jata hai. Is zimman main is haqiqat ko kisi
lamhay nazar andaz nahain kiya ja sakta kah
jab tak Mosannaf, Qari, aur shair daryafat
kay amal kay darmiyan madoom nahain
hoon gay, naya madlool hath nahain lagay
ga. Issi tara kisi daal kay pehlay madlool os
ki moot say naya madlool samnay aata hai.
Pehlay ki haisiat ko gher’lachakdar aur os
kay majoda vajod kay aitaraaf ki surat main
na’ee tashreh ya phir na’ay madlool ki
daryaft ka koee hawala baqi nahain rehta.
“mein hoon” ki hat mo’amlay ki dihgar
ra’vishoon tak rasaee honay nahain daiti.
Rovaeay, asool, zabtay aur tagheraat kay
vajood–o-nataej aur awamil ki nature, os ki
theory say mukhtalif nahain hoti. Tagheraat
eak say hoon, eak tarah say hoon, eak jaga,
eak waqt say mukhtalif na hoon, ya
hoo’bahoo phelay say hoon, say ziyada
koee ahmaqana baat nahain ho sakti. Agar
tagheraat eak say vajood aur eak say
awamal kay sath jurray nahain hotay to oon

kay nataej eak say aur phelay say
kayoon’kar ho saktay hain. Aisay main naee
tashreh ki zororat ko kaisay nazar’andaz
kiya ja sakta hai.
Mohinjodharo ki tehzeeb-o-safaqat say
mata'ulaq pheli tashrihaat, mojoda vasael
aur fiqar ki roshni main bai’maeni aur
la'yaeni tehri hain. In ki madomi par naee
tashrehaat ka Taj Mahal khara kiya ja sakta
hai. Aisay main madoom tashrihaat par
inhasar aur oon say commitment naee
tashrehaat ki rah ka bhari pathar ho gi. “Hai”
Or “Hoon” ki adam madomi ki surat main
mahdood hawalay, mukhsous tashrehaat ya
phelay say mojood mafaheem kay vajood ko
istahqaam mayasar rahai ga.
Dhoranay ya bar bar qirat ka matlab yahhi
hai kah phelay say inharaf kiya ja’ay ta’kah
na’ay hawalay aur na’ay mafaheem daryaft
hoon. Pheli ya kuch bar ki qirat say
mafaheem kay darwazay nahain khultay.
Zara aagay aur aagay (Post) hi kuch hath lag
sakta hai. Yah dar’haqiqat pehlay say

mojood say inharaf nahain balkah jo osay
samjha giya ya kaha giya, say inharaf aur os
ki moot ka e’lan hai. Agar woh darusat hai
aur aein wohhi hai, jo hai to na’ee
tashrehaat ka amal koee ma’eni nahain
rakhta aur na’hi ka’seer-ul-ma’eni ki falasfi
koee hasiat aur voqat rakhti hai.
Dr Gopi Chand Narag ka kehna hai:
“Agar phelay say tehreer (Adab) ka vajood
na ho to koee shair ya
mosannaf kuch nahain likh sakta. Jo kuch
agloon nay likha her
fun para os par azaafa(Na’ay mafaheem aur
na’ee tashreh ka naam
bhi day saktay hain) hai”
Dhoranay ka amal “Jo hai” tak rasaee ki
tak-o-doo hai. Yaeni jo ossay samjha giya
woh, wohhi nahain hai ya phir ossay
mojoda, halaat aur zororat kay motabaq
samjhnay ki zororat hai. Ossay issi tarah
samjhnay ki tashnigi, jiss tarah ki woh hai,
kay hawala say sakhtyaat kabhi kisi tashreh

ya tafheem ko darust aur aakhri nahain
manti. Woh mojood ki roshni main aagay
(post) nahain barhti kayoon’kah yah mojood
ki tafheem ho gi aur assal pas’manzar main
chala ja’ay ga. is tunazar main malazah
karain kah assal na’ay set up kay bhoonwar
main phanas giya hota hai.
Sakhatyaat matan aur qiraat ko bonyad main
rekhti hai. In donoon kay hawala say
tashri-o-tafheem ka kaam aagay bharta hai.
Kiya yah tehreer kay vajood ka aqrar nahain
hai?!
Matan dar’haqiqat khamoosh guftagu
hai.“Khamooshi” bai’panah maniviat ki
hamal hoti hai. Matan ka her lafaz kisi na kisi
culture say wabasta hota hai. Os culture kay
mojooda set up aur lisani nazam kay mazaj
say shanasaee kay baad hi mojooda (Na’ee)
tahreh kay liay tana bana bonna ja sakta hai.
Is tunazar main matan ki zororat mehsoos
hoti rahay gi.
Doran-e- qirat is haqiqat ko nazar andaz

nahain kiya ja sakay ga kah lafaz os culture
kay mojoda set up ka hath thaam kar os set
up ki ak’kaeoon say wahdat ki taraf safar
karta hai aur kabhi wahdat say ak’kaeoon ki
taraf bhi phirna parta hai. Her doo noeat kay
safar na’ee aaghi say nawaztay hain . “Yah
na’ee aaghi” hi os lafaz ki mojooda
tashreh-o-tufheem hoti hai. Qirat kay liay
kaee saal aur sadyaan darkar hoti hain. Issi
bonyad per Dr. Sohail Bukhari nay kaha tha:
“Hazaroon saal kisi zoban ki umer main
koee haqiqat (Maeni)
nahain rakhtay”
Sakhtyaat mozoeat say inkaar karti hai.
Mozoeat cheez, mo,amaly ya phir matan kay
halqay mahdood karti hai. Is say siraf
motaliqa halqay say ta’aluq ostawar ho pata
hai aur inhanasar ki ongli pakar kar
tashreh-o-tafheem ka moamla karna parta
hai. Kiya yah zorori hai kah kisi istalah ko
kisi makhsous lisani aur istalahi nazam hi
main malazah kiya ja’ay. Ossay kaee dosray
lisani-o-astalahi systems main malazah kiya

ja sakta hai. Is tarah dihgar shoba ha’ay
hayaat ka midan bhi kabhi khali nahain raha.
Aisa bhi hota hai kah ossay eak makhsous
istalahi system kay makhsous halkoon tak
rakha jata hai ya phir mukhsous hawaloon ki
aienak say malazah ki’ya jata hai. Sakhtyaat
issay gumrah’kon qarar daiti hai aur na’hi
mojood kay darjay par fa’ez karti hai.
Sha’ir kay kisi lafaz ya istalah ko maiz
romani system say kayon’kar jora ja sakta
hai. Is kay elava digar kaenatoon, samaji,
masharti, moashi, si’yasi, nafasyati, biology,
tasawaf waghera say is ka reshta kayoon
galat aur la’yaeni samjha ja’ay. Haqiqi kay
sath majazi, alamati istearati waghera koray
bhi to mojood hain. Asteara eak alamat
kayoon nahain ya kisi istearay kay liay,
alamati korray ka darwaza kayoon band
rakha ja’ay. Ya yah dikha ja’ay kah
mosannaf nay falaan halaat, zaroratoon aur
tagheraat say matasar ho kar qalam othaya.
Mosannaf likhta hi kab hai woh to maiz eak
aala’kar hai. Tehreer nay khud ko likha ya
tehreer khud ko likhti hai. Is ziman main

Carles Chadoo ka kehna hai:
“Zoban eak fa’el ko janti hai (os ki)
shakhasiat ko nahain”
Qari jo sharay bhi hai, mosannaf kay halaat
aur zaroatoon say la’taluq hota hai. Woh
alag say koroon main zindgi gozar raha hota
hai. Os kay soch kay panshi mosannaf kay
korroon say bahar bhi safar kar rahay hotay
hain bilkul issi tarah jis tarah mosannaf
apnay living set up say bahar ki baat kar
raha hota hai. Qari aur mosannaf jin korroon
main zindgi gozar rahay hotay hain' oon
main zehni toor par adjuest bhi hoon, lazmi
ammar to nahain. In ki fikri living kaee aur
kaenatoon main ho sakti hai. Soach living
korray say baher motahark hota hai. Is baat
ko yoon bhi kaha ja sakta hai kah living
korray main os kay soach ka, living korra
qarar nahain diya ja sakta. “Yahaan” os ka
soch hamaisha misfit rahay ga. Issi tanazur
main “Yahaan” say aazadi mil jati hai jabkah
“Wahaan”kay motabaq qirat amal main
aa’ay gi aur tashreh ka fariza “wahaan” kay

matabaq anjam pa’ay ga. Is (Mojood) korray
main oon ki moot ka e’laan karna paray ga.
Qiraat aur tashreh kay liay “Os” tak risaee
(approach) karna paray gi.
Soch koee jamad aur thous cheez nahain.
Isay simaab ki tarah qarar mayassar nahain
aata. Yah najanay kin kin korroon say
gozartay howay la’tadaad tabdileoon say
hum’kinar ho kar maloom say na’maloom ki
taraf barh giya ho. Aisay main qiraat aur
tashreh–o-tafheem kay liay unseen aur
unknown ki daryafat lazam tehray gi.
Basurat-e-dighar baat yahaan (Mojood) say
aagay na barh sakay gi. Sakoot moot hai aur
moot say hi na’ee subh ka elaan hota hai.
Sakhatyaat eak ya eak say ziyada mafaheem
ki qael nahain. Yah bohat say aur mukhtalif
noeat kay mafaheem ko manti hai. Phir say,
is ka saliqa aur chalan hai. Kasrat-e-maeni ki
hosuli os waqt mumkin hai jab lafaz ya shay
kay ziyada say ziyada hawalay reshtay
daryafat kiay jaein. Yah kahain bahar ka
amal nahain balkah takahleeq kay apnay

andar chup ikhtayar ki’ay hota hai. Daryafat,
chup ko zoban daiti hai.
Issi bonyad par lakaan kehta hai:
“Yah daikhna zaroori nahain kah kirdaroon
ki takahleeq kay waqt
koon say nafasyati awamal mohurrak
gardanay jatay hain balkah
Signifiers ya daal ko talash karkay yah
daikhna chahi’ay kah oon main
say koon say alamati maeni miltay hain aur
la’shaoor kay koon say
dabay howay awamal hain jo thereer ka
jama pehhan kar
momkina madlool ki nishan’dahi kartay
hain.”
Alamat, jo dikhaee par raha hai ya samjh
manin aa raha hota hai woh nahain hai, ki
namaeinda hai. Dikhaee parnay walay korray
say os ka siray say koee alaqa hi nahain
hota. Tandway ki tarah os ki tangain oon
korroon main bhi pheli hoee hoti hain jo
unseen aur unknown hain. Kiya tandwey ki

tangoon aur oon ki ponch ko tandwey say
alag samjhja ja’ay ga?
Goya koee matan mahdood nahain hota
jitna kah omoman ossay samjh liya jata hai.
Kisi culture/ korray ki survival ka inhasar bhi
is baat par hai kah ossay ird’gird say
monsalik rakha ja’ay. Wahaan
daramad-o-baramd ka silsala ta’alaq aur
reshta kay hawala say pa’oon pasarta hai. Is
hawala say lafaz kay “Kuch ma’eni” kafi
nahain hotay. Kaseer-ul-ma’eni par lafaz ki
hasiat aur baqa ka inhasar hota hai.
Baaz halaat main lafaz ka mukhsous
akaeoon say pavast hona zarori ho jata hai.
Ta’hum akaeoon say wahdat ki taraf ossay
hajrat karna parti hai. Lafaz ki sakht main
lachak tasleem karnay ki Surat main her
qisam ka safar aasan aur mumkin hota hai.
Is hawala say Bari wahdat main nathi honay
kay liay kaseer-ul-mae’noon ka falsafa
la’yani nahain therta.
Lafaz tab istalahi roop ikhtayar karta hai aur
insani baradri ka warsa teharta hai jab os

kay istamal karnay walay bakheel nahain
hotay. Os lafaz ki istalahi nazam aur insani
zoban main adjuestment os ki lachak paziri
ko wazay karti hai aur yah bhi kah woh sab
ka aur sab kay liay hai. Lafaz naqash ko
batoor-e-misal lay lain yah bai’shamar
korroon main kisi na’kisi hawala say
motharrak hai aur bai’shamar mafaheem
main ba’yak waqat mostamal hai. Mazeed
mafaheem say parhaiz nahain rekhta.
Her lafaz kay sath bar bar dohranay ka amal
wabasta hai aur yah amal kabhi aur kahein
tehrao ka shaaer nahain hota. Bekhrao ki
her lamhah suraat mojood rehti hai.
Dr Wazir Aaga kay nazdeek:
“Shairiat batoor eak saqafti system takhleeq
kay tar-o-pood
main hi nahain balkah apni karkardgi say
takhleeq ko surat
pazeer bhi karti hai. Qari ka kaam takhleeq
kay partoon ko
bari bari otarna aur shai’riyaat ki karkardgi

par nazar dalna hai”
Takhleeq kay partoon ko bari bari otarna,
dohra’ay janay ka amal hai jabkah shairiyaat
ki kargozari par nazar dalna daryaft karnay
aur na’ee tashreh taak rasaee ki barabar aur
motwatar saee ka naam hai. Yah sab tab
momkin hai jab fiqkar, amli aur fikri
tagheraat ki zad main rahay aur aghi ki
aaghosh main parwan charhay. Is
surat-e-haal kay tanazur main yah kehna bhi
galat nahain lagta kah lafaz tagheraat ki zad
main khud ko manwanay aur zahir karnay
kay liay hath pa’oon marta rehta hai.
Shakhatyaat, darasal andar kay saqafti
nazam ki qa’el hai. Karochay kay matabaq
dakhal kharij main motaskhkal hota hai. Is
baat ko yoon bhi kaha ja sakta hai kah sab
kuch batan main teh pata hai ya jo kuch
dakhal main mehsous karta hai kharij main
bhi waisa hi mehsous karta hai. Galab meaz
eak shay hai. Dakhal nay issay is kay dakhli
aur khariji hawaloon kay sath mehsous kiya
daikha or parkha. Issay ungint kaenatoon

say monsalik karkay naam aur mafaheem
ata kiay. Barooni tagheraat ki surat main jo
jaisa mehsous kiya, ossi kay matabiq
tashreh-o-tebeer ki. Ta’ham baqool Dr. Gopi
Chand Narang:
“Qiraat (mehsous karna, daikhna aur
parkhana) aur tafa’el tehzeeb kay
andar aur tarekh kay mehwar par hai maeni
badaltay rehtay hain aur
koee qiraat ya tashreh aakhri waqt aakhri
nahai hai.”
Aakhri tashreh is liay aakhri nahain kah
mokhtalif awamil
kay tehht, andar kay mosam badaltay rehtay
hain. Dakhal
kisi saqafati system ko layaeni keh kar nazar
andaz nahain karta.”
Lafaz jab eak jaga aur eak kay chungal say
azadi hasal karta hai to saqafti tabdili kay
ba’ess pehlay maeni raad ho jatay hain.
Agarcheh in lumhoon taak pehllay korray
main gardash kar rahay hotay hain ya phir

tagheraat kay zeer-e-assar ya kisi na’ee
tashreh kay hawala say pehlay mafaheem ko
raad kar diya giya hota hai. Na’ee aur porani
kaenatoon main raad-e-sakhat ka amal
hamaishah jari rehta hai. Baat yahaan par hi
khatam nahain ho jati. Maktoobi tabdiliaan
bhi waqo main aati rehti hain.
Taraph say tarap, dowana say diwanah, awal
say ahwaal, baad'shah say shah, shah say
sheh waghera maktobi deconstruction ka
onda namoona hain.
In alfaz ki mafhoomi deconstruction ka amal
kabhi bhi tehrao ka shakar nahain howa.
Maslan yah jumla bola jata hai
“woh to baadshah hai”
lafaz baadshah mukhtalif saqafti systems
main mukhtalif mafaheem rahta hai.
Mafhomi ikhtalaf pehlay mafhoom ko raad
karkay vajood main aaya hai. Bar bar ki
qiraat phelay ko raad karti chali jati hai. Is
say na’ain mafaheem paida hotay challay
jatay hain. Muslan:
Baadshah
Hukamraan, siyasi nazaam main eak

mutliq-ul-elan qowat, dac’taitar
La’parwah
Bai'niaz, lalach aur tamah say aari
Jis kay faisilay haq par mabni na hoon, jis
kay faisaloon main towazan na ho, bai’insaf
Pata nahain kis waqat meharban ho ja’ ay
aur kis waqt ghazab'naak
Marzi ka malak
Kisi ka mashwara na maannay wala
Apni kanay wala
Haqdaar ko mehroom aur gher’haq’dar par
nowazshain karnay wala
Najanay kab chein lay kab ata kar day
Ghazab karnay wala
Kaan ka kacha
lae'lag
Bai’intaha ikhtayaraat ka malik
Wali Allah, sufi, darwaish, peer, faqeer,
guroo
Ram
Allah ta’aala
Ali, Hussain bin Ali
Malik, Aaqa
Bant karnay wala
Amir kabeer

Sahib-e-sarwat
Thanay’dar, chodhri, nambardar, wadaira
Clerk, santari baadshah, taiz’raftar driver
Pehalwan, hajaam,
Fooji
Waqt par adaegi na karnay wala
Mukar janay wala
Wada khalaf
Bai’sharm, diheet, ziddi
Nashaee
Bay’waqoof, ahmaq
Lafaz badshah ki namokamal tafheem paish
ki gaee hai. In tamam mafaheem ka lugaat
say koee ta'aluq wasta nahain. Is nishan
(Traces/sign) ko dhoratay jaein aur bhi
bohat saray mafaheem samnay aa’ein gay.
Kisi lamhay sakhat shikni ka amal jamood
ka shakar nahain hota. Is saray moamelay
main shaoori qowatein muthark nahain
hotein balkah la’shaoori qowatein bhi kaam
kar rahi hoti hain. Takhleeq-e-adab ka
moamalah is say bar’aqs nahain hota. Is
ziman main lakaan ka kehna hai:

“Takhleeq-e-adab ki aamaj’gah la’shaoor ko
samjha jata
hai kayoonkah is main maqsad, irada, ya
sakhyati zoban
main takhleeq tehrerain feal lazam
(Intransitive verb) main
lekhi jati hain.”
Sakhatyaat murkziat ki qa’el nahain.
Makarziat ki moojodgi main raad-e-sakhat ka
amal la’yaeni or saee-e-la’hasal kay siwa
kuch nahain. Aisi surat main lafaz ya cheez
ko parwaz karnay ya mukhtalif hawaloon
kay zaeqay hasal karnay kay baad markazay
ki taraf loot kar os kay aasuloon ka bandi
banna parta hai. Lotnay ka yah amal kabhi
os ka paisha nahain choorta. Aisi surat main
na’ee tashrehaat aur na’ay mafaheem ki
towaqoo ki ja sakti hai. Lafz aazad reh kar
punpata aur daryafat kay amal say gozarta
hai. Lafz “Baadshah” meaz sayasi korray ka
paband nahain, yahaan taak kah siyasi
korray main reh kar bhi kisi markazay ko
mehwar nahain banata.

Bari ajeeb aur dilchasap baat to yah hai kah
sakhatyaat mosannaf kay vajood ko nahain
manti balkah shai’riat (Poetic) aur lafaz kay
batan main chupi rooh ko manti hai. Is kay
nazdeek takhliqi amal kay doran mosannaf
madoom ho jata hai. Tehreer khud ko likh
rahi hoti hai na’kah mosannaf likh raha hota
hai. Sakhatyaat ka is kahay ka saboot khud
thereer main mojood hota hai. Sha’ir, shae,ri
main bada-o-sagar ki keh rah hota hai
jabkah siray say meh’khar hi nahain hota.
Momkin hai os nay sharaab ko kabhi daikha
hi na ho. Moamila bazahir meh’khanay say
jora giya hota hai laikan baat ka mehkhanay
say koee ta’aluq hi nahain hota. Is say yah
natija akhz karna galat nahain kah tehreer
kisi baray ijtama main muthurrak hoti hai.
Yah sab tehreer kay andar mojood hota hai.
Dr Wazir Aaga ka kehna hai:
“Shairyaat kods (code) aur kanwanshanaz
par mushtamil honay
kay baes pori insani saqafat say jurri hoti
hai”

Is kahay kay tanazur main tashreh kay liay
mosannaf/sha’ir kay mazaaj, lehja, mood,
mahool, halaat wagherah kay hawalh say
tashreh ka kaam hona mumkin nahain.
Tehreer ya kisi nishan (Sign/trace) ko kisi
murkaziat say nathi karkay mazeed aur
na’ay nataej hasal karna momkin nahain aur
nahi tashreh-o-tozeh ka amal jari rakha ja
sakta hai.
Lafaz bazaher bool rahay hotay hain. Is
blolnay ko manna, gomrah’kon hai. Lafaz
boltay hain to phir tashreh-o-tozeh kasi aur
kayoon?
Lafaz apni asal main khamoosh hotay hain.
In ki bar bar qiraat say kasrat-e-ma’eni ka
jaal bonna jata hai. Qirat inhain zoban daiti
hai. Khamoshi , fixed mafaheem say bala’tar
hoti hai. Is moamlay par ghoor kartay waqt
is baat ko mad-e-nazar rekhna paray ga kah
qari qiraat kay waqt madoom ho jata hai.
Woh ijtamaee saqafat kay roop main zinda
hota hai ya yoon keh lain kah woh ijtamaee

saqafat ka behroop (Lashoori sata par)
ikhtayar kar chukka hota hai.
Qiraat kay doraan jab lafaz bolta hai to is
kay mafaheem is kay living culture kay sath
hi ijtamaee culture kay hawala say daryafat
ho rahay hotay hain. Mosannaf jo likh raha
hota hai is ka os ki zindgi say door ka bhi
wasta nahain hota. Issi tarah qari jo tafheem
daryafat kar raha hota hai aur jin korroon
say moataluq daryafat kar raha hota hai in
say woh kabhi monsalik nahain raha hota.
yah bhi momkin hai kah amli zindgi main
woh in ka shadeed mokhalif raha ho ya in
tajarbaat sa gozarnay ka ossay kabhi moqa
hi na milla ho. Shahid’bazi ya shahid’nawazi
say qari mata’aluq hi no ho laikin is hawala
say mafaheem daryafat kar raha ho. Lafaz ki
manvi khamoshi, tafheem ka
joher-e-na’yaab hai .
Khamooshi qari ko pabandioon say aazadi
dalati hai .Agar maan liya ja’ay kah lafaz
bolta hai to qari madoom nahain hota
ta’ham os ki haisiat koonwain kay mandeek

say ziyada nahain hoti. Is hawala say
ijtamaee saqafat aur ijtamaee shaoor ka her
hawalah say baima’eni ho jata hai.
Sakhatyaat kay baray main yah kahna kah is
main eak hi daal ko barbar dohraya jata hai,
mabni bar'haq nahain hai. Bila'shuba kisi
eak nishan ki bar bar qirat amal main aati
hai laikain is ki mojoda tashreh ko mostarad
karkay kuch na’ya aur kuch aur daryafat
kiya ja raha hota hai.
Prof Jmeel Aazar ka kehna hai:
“ Adab assar (effect) karta hai.
Batoor-e-samaji tashkeel ki eak khud
mukhtar satah kay adab haqiqat ka aaina ya
assal ki naqal ya haqiqat
ka masanna (secondary reflection) nahain
balkah (Alag say) eak
samaji qowat hai, jo apnay taenat aur assrat
kay sath apni hasiat
rekhti hai aur apnay bal aur apni qowat par
qaem hai”

Is haqiqat kay tonazur main yah kehna kah
dohranay ka amal photocopy hai, say
matmasal hai, darust baat nahain. Is main jo
nahain hai ka khoj lagaya jata hai. Kisi
nishan say jo madlool is say pehlay wabasta
nahain hota, jora jata hai. Mazay ki baat yah
hai kah wo madlool pehlay say is daal main
mojood hota hai laikin daryafat nahain ki’ya
giya hota.
Sakhtyaat scienci amal say bhi mamasal hai.
Yah kisi qisam ki purasrareet aur mavaraeat
ko nahain manti. Es ka reshta hamaisha
haqaeq say jora rehta hai. Raad-e-sakhat
kay waqt emkanaat nata haqaeq say jura
rehta hai. Es tarah la’yaeneat aur
bai’maniviat es kay loghat say kharaj ho
jatay hain. Sapnain bonna ya khayali
tasavraat paish karma es kay daeray main
nahain aata. Yah ”Hai” ko, jo pehlay nahain
hai, say ostawar karti hai. Kisi nishaan
(Sign) ka naya hawala aur naya mafhoom
daryafat karna es ki zimadari main aati hai.
Dr Devendara’sar ka kehna hai:

“Her matan apni mukhsous sakhat aur
shakal main hi apnay maeni
hasal karta hai. Yah sakhat dosari sakhtoon
kay insalak aur darriat
kay bawajood jab taak apni infaradiat aur
khasusiat/shanakht qa’em
rekhti hai to is ka moamela issi sakht kay
tehaast karna hi mozoon
ho ga kayoon’kah eak sakat ki tashkeel (aur
la’tashkeel) kay liay
jo hunnar aur alaat darkar hotay hain zaroori
nahin kah wo
dosari sakhat kay liay bhi karamad hoon.”
Nishan ki jo mojoda shakal hai ya rahi ho gi
os kay andar ko tatola ja’ay ga is kay
matabaq mafaheem daryafat kiay jaein gay.
Nishaan nahain to madlool keisa?
Phelay nishaan phir madlool.
Sartar ki vajodiat bhi to yahhi hai. Vajood
phelay joher os kay baad. Wo jaisa banta hai
waisa hi hota hai. Na os say ziyada na os
say kam. Vajood say wabasta mafaheem

musterd ho saktay hain. Wo jaisa banta ja’ay
ga waisa hi ho ga.
Eman kam ya ziyada hota rehta hai. Issi
tarah vajood say wabasta mafaheem aur
nazriyaat bhi badaltay rehtay hain. Goya
vajood eak khud mukhtar akaee hai is kay
sath mansoob harkat aur faeliat badalti rehti
hai. Iak hi nishaan aadmi kay sath chokidar,
kalerk, tasildar, ameer, gareeb, moqami,
faqeer, baadshah, walli, nabi, diyaloo,
karpalo, kanjous, rekhwala, choor, qatil,
jhuta, sacha, rast’baz,shitan, naiak, jahil,
aalam, sipahi, thanai’dar waghera hazaroon
manfi-o-mosbat madlool wabasta hotay
hain. Nishaan nay khud ko jaisa banaya hota
hai wo waisa hi hota hai. Qirat kay doran
qari madoom ho kar batoor-e-nishan
motharrak hota hai. Wo jaisa khud ko banata
hai waisa hi banta challa jata hai.
Jab haraf'kar nay orran khatolay ka tasawar
diya to bazahar baimaniviat aur la’yaeniat
say monsalik tha laikin pas-e-sakhat nishan
orraan mojood tha. Nishaan oraan kabhi

ai’maniviat aur madoomi say dochar
nahain howa. Daikhna yah hi kah orran
khatolay ka nazriah deitay waqt harfkar tha
ya madoom ho chuka tha. Pehli surat main
(tha) orran khatolay ka tasawar wazay na
hota jo is kay mashahiday main nahain tha.
Kayoon aur kaisay vajood hasal kar sakta
tha. Wo (Mosannaf) nahain tha laikin
tasawer orran tha. Tasawar nay, vajood
main aanay kay li’ay mosannaf ko batoor
aala’kar istaamal kiya. Yah bhi kah soach
orran khatolay kay material, kahla aur kaee
is say motalaqah hawaloon say jur gaya tha.
Pas-e-shaoor Ourang-e-Suleman mojood
tha. Moamlah zara aaga bhara to pheli
tashreh raad ho gaee. Nishaan “Orran” ki is
kay baad bhi qiraat hoti rahay gi aur is kay
madlool badaltay rahain gay kayoon’kah
raad-e-sakhat ka amal hamaishah jari rehta
hai. Tafeem-o-tashreh ka safar mojood say
bala’tar rehta hai. Is ki haqiqi aur waqa’ee
say reshtah ostawar rehta hai.
Sakhatyat agar mawariat par ostawar hoti to

kab ki madoom ho kar naee maniveat say
ostawar ho chuki hoti. Nishaan “Sakhatyat”
batoor-e-vajood, mojood hai laikin is say
wabasta mafaheem badal rahay hain aur
badaltay rahain gay. Aankhain band karnay
say belli nahain hoti is main ghalat ki’ya hai
band aankhoon kay hawala say sakhatyaat
kehti hai kah belli nahain hai. Khulli
aankhoon ki surat main belli hai aur yahhi
sahaee hai. Yah mafaheem digar korroon
say reshta ostawar honay kay sabab waza
hotay hain basurat-e-digar aankhain mehaz
benaee ka aalah rahay ga.
Nasar Abbas Naiyar nay bari khubsurat baat
kahi hai:
“Sakhatyat darasl sakhat kay aaqab main
mojood reshtoon kay
os nazam ki basirat hai jissay ilam-o-fikar ki
motnavoo jehtoon nay
mas kiya (hota) hai.”
Nasar Abbas Naiyar nay maloom magar
aadam vajood ko kisi nishaan kay hawala

say vajood dainay ko sakhatyaat say paivast
kiya hai . Onhoon nay nishaan (sign) ki
haqiqat ki wazay alfaaz main tasdeek ki hai
jo sakhat ko aham qarar dainay kay
motradef hai.
Sachaee koee khudsar, khudkar aur
khudkafeel akaee nahain hai. Jo is ka zindgi
kay doseray hawaloon say reshta hi na ho.
Aankhain band karna zindgi ka eak hawala
zoroor hai. Is ka 1856 say pehlay ka Lakhnu,
amli namunah hai jo Nawab Shoja-ul-dolah
ki shakast ka natijah (Cause) tha.
Sakhatyaat siraf aankhain band karnay kay
amal say reshtah kayoon khatam karay. Is
nay bila'imtiyaz (Manfi aur musbat) puri
diyanat aur ravadari say ta’alqaat ko vosat
daiana hai. Sakhatyaat siraf aankhain band
karnay kay amal say reshtah kayoon khatam
karay. Is nay bilaimteyaz (Mafi aur mosbat)
puri diyanat aur ravadari say taalqaat ko
wosaat daina hai. Yahaan Higal kay zidain
kay falsafay ko batoor masaal liya ja sakta
hai. “Nihain hai”, “Hai” ki shanakhat
(Identity) hai. Is zimman main Dr Faheem

Azmi ka kehna hai:
“Kissi cheez ko jannay ka matlab yah howa
kah hum issay
lisani nazam kay tehhat eak naam daitay
hain ya pehlay
say di’ay howay naam say aisa monsilik
kartay hain. Aisa kartay
waqt hamaray tasawar main siraf is cheez ki
shakal nahain
hoti balkah wo tamam cheezain hoti hain jis
say yah cheez
mokhtalif hoti hai.”
Is nazreay kay tanazur main hai, nahain hai,
donoon motwazi rawaan dawaan hain.
Donoon kay jaloo main la’taadad mafaheem
chal rahay hain. Yah bhi kah in kay andar
abhi la’tadad mafaheem ka somundar
tathain maar raha hai. Band, khulli aur bili to
mehz discovered korray hain.
Mosannaf ba’yak’waqt mosannaf, qari,
shareh, maher-e-lisanyaat aur najanay kiya
kuch hota hai. Likhtay waqt woh funni

taqazay puray kar raha hota hai. Sath main
mojood ko rad karkay kuch naya day raha
hota hai. Yah amal agli aur naee qirat kay
baghar momkin nahain hota. Is hawala say
hi wo mokhtalif shanakhati hawaloon ka
hamil hota hai. Wo lafaz ki manivi aur
tashree tarikh say aagahi kay sabab
mukhtalif namoon say pokara jata hai.
Ta’ham is zimman main is haqiqat ko
pas-e-pusht nahain dala ja sakta kah agar
wo mukhsous say monsalik rahay ga to kisi
markazay ki pabandi karay ga to pehlay ko
rad karkay kuch naya paish nahain kar
sakay ga. Likhtay ya tashreh kartay waqt is
ka soch mukhtalif lisani-o-tehzeebi korroon
main motaharik ho ga. Lafaz issi tanazur
main roop ikhtayar kartay hain. Kisi nishan
kay janam main bhi yahhi amal kar’farma
hota hai. Kisi tashreh, tozee, tafheem aur
moaqaf ko raad karnay kay zimman main Dr
Faheem Azmi ka yah biyan khasusi tovajjo
chahata hai:
“Jab koee shakhas kalaam karnay kay baad
apnay moakaf

say motmin ho jata hai to woh siraf gomrah
nahain balkah
galti par hota hai. Her wo baat jo kehnay
walay ko ghair
manous nahain hoti ya jis main tabdili lanay
ki khahesh paida
nahain hoti, “ghalat” hai. Issi sachaee jis
main zoban kay
tazadaat kay imkanaat ko khatam karna
maqsood hota hai,
foran jhut ban jati hai”.
Viko nay 1725 main
shai’ri zahanat/Danish (Poetic wisdom) ka
tasawar paish kiya tha. Sakhatyaat ka sara
falsifa issi istalah par inhasar karta hai.
Mosannaf qari ya in say mansoob reshtoon
kay inkar kay bagher reed-e-sakht
(Deconstruction) ka amal la'yani aur
bai’maani teharta hi. Is maqaam par
lisani-o-samaji, un'gint reshtay motahark
hotay hain. Shae’ri zahanat/Danish (Poetic
wisdom) ko Janab Ameer Aalaisalam kay
kahay say paiwast karain, ‘kahi ko daikhain

kehnay walay ko mat daikhain’ yah
mosannaf ki moot ka khulla elan hai aur kahi
ki tafheem kay liay “kahi ka” andar kay
saqafti system ki taraf tovajo dainay ki
zororat ko aaham qarar diya giya hai.