Urdu tarikhi, adbi aur lisani aaena

main

TEHQEEQ: PROF. MR MAQSOOD HASNI PHD

Prof. Mr. Maqsood Hasni (PhD)

Tarteeb-o-Tadveen: Prof. Mohammad Abdullah Qazi (PhD)

Bahawal'nagar, Pakistan

ABUZAR BARQI KUTAB”KHANA DEC.2016

Madarjaat

1- Angraizi aur os ki hadoud

2- Qoumoun ki taraqi oon ki apni zoban main momkin hai

3- Angraizi aur aata kal

4- Insan apni zoban sath lay kar janam laita hai

5- Lafz Hind ki kahani

6. Bar-e-sagher main badaisioun ki aamad aur os kay

zobanoun par asraat

7. Urdu hai jis ka naam

8. Hindavi tarikh aur haqaeq kay aaeina main

9. Arbi kay Urdu par lisani asraat

10. Farsi kay Urdu par lisani asraat

11. Angraizi kay Urdu par lisani asraat

12. Koee zoban eak halat par nahain rehti

Angraizi aur os ki hadoud

Hum jis ehhad say gozar rahay hain wo amriki angraiz aur os

ki zoban angraizi ka

hai. amriki Angraiz kay chailay chamtoon balkoun 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 shuru

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 ba'vajood 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

ta'kah woh wahaan

na'seraf angraizi sikh sakay balkah os kalcar ko bhi apna

sakay. Halaat to yah

batatay hain kah aatay barsoon main:

1- Bhouk kay sabab bachoon ko paida hotay hi mar diya ja'ay

ga.

2- Log bhouk piyas andhairay amriki dehshat jabr waghera

kay khouf say

khud'kushi

karnay par majbour 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

aaqaoun ki tamana marzi aur munzil hai kah kama'ay gi

dunyaan khaein gay hum.

4- Log 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 chour darwazay

par dastak daitay hain. Naqal roknay ki surat main bacha

un'parh rehta hai aur os

kay das saal aur dosray 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) boukay 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

guaidoun 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.

Woh chalay gay oon ka dour khatam ho giya. tarjihaat main

her bar tabdli hoti rahi.

Sabqa jabr kay sabab yahaan kay logoun par taraqi kay

darwazay band rahay.

Taraqi gher mulki kakam kay gamashtoun haad'haramoun, aur

oon ki kamaee par

mouj karnay waloun aur moqa parastoun nay ki hai. Woh

auroun ki nisbat aasmani

makhlouq rahay. Oon kay gharoun aur daftroun main kabhi

andhaira nahain howa.

Ohain aish kay sab moqay mayasar aa'ay. Mehnat'karoun aur

kamoun kay hissa

main mayosi bai'basi' bai'kasi, bai'chargi aur tangi sakhti aaee.

Waqt badal raha hai. Aatay kal ko angraizi kay sath bhi wohi ho

ga jo pehli hakam

zobanoun kay sath howa. Jis tara aaj yahaan koee arbi ya farsi

nahain bolta ya likhta

bilkul issi tara angraizi bhi ga'ay waqtoun ka afsana ho gi.

Khuda kay liay talba ko

apni zoban main sochnay parhnay aur likhnay ka moqa dijiay.

Yah qoum bari zahein

aur mehnati hai, Dinoun main taraqi karay gi. Kisi gher zoban

main woh bhi apnay

molak main rehtay howay socha nahain ja sakta. Mein kisi

zoban say boghaz nahain rakhta. Zoban koee bhi ho woh to

mehz izhaar ka zariya hai es kay siwa kuch bhi nahain. Zoban

to insani khayalaat ehsasaat aur moshahidaat 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 batour namona eak dou funni khamioun ki

taraf aata houn aur mein es hawala say her kisi say goftagu

karnay ki pozishan main houn:

1- Angraizi ki ibtadaee aawazain (letters) izhaar kay hawala

say na'kafi hain.

2- Nahaet ahum aawazain chay aur sheen es main mojoud

nahain hain.

3- Marakab aawazoun ka nazaam kamzour, 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, chauvinism

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, impulsion

6- ti action, mention, residentional, confidentional

essential potentialititial, 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 tein ya tein 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, chauvinism

chay child, chest, cheat, chary (che re), chaser (cha sor)istry

khay munck, boch

Bawar rahay sheen, chay aur khay aawazain angraizi main

mojoud nahain hai. K ki

mojodgi

main ch kay honay ka koee jawaz nahain banta. Gharaz aisi

bisioun aawazoun kay

hawala say khamiaan mojoud 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.

Qoumoun ki taraqi oon ki apni zoban main

momkin hai

“In my opinion language is for communication. no language is

better or worse than

other. English is considered to be necessary for progress

simply because now it’s

become kind of international language. Most of the books and

knowledge available in

it.”

P gal

www.forumpakistan.com

1- Language is for communication

Aap nay sola aanay sach farmaya, zoban seraf aur seraf

rabtay aur izhaar ka eak

moassar’tarein zariya aur vasila hai. Yah ossi ki hai jo essay:

a. Bolta hai

b. Likhta hai

c. Parhta hai

d. Samjhta hai

Zarori nahain her koee in charoon ommour main maher ya

zabar’dast salahihat

rakhta ho. Charoun main se kisi eak say motalaq ho, ossay os

zoban ka khanda

shakhas tasleem karna paray ga aur es main koee boraee ya

ghalti nazar nahain aati.

Es hawala say mojoda tadadi rekard ko ghalt qarar day kar

zobanoun main shara

khandgi main azafa samjhna chahiay.

Zoban ossi ki hai jo ossay kisi bhi hawala say rabtay aur baat

ki jan’kari kay liay

estamal main lata hai. Zoban shakhas kay jazbaat, ehsasaat

aur khayalaat ka izhaar

karti hai lihaza:

• Zoban ka koee mazhab nahain

• Zoban her qisam alaqaee taqseem se bala’tar hoti hai

• Zoban shakhas ki baat/khayaal se juri hoee hoti hai kha woh

shakas kisi bhi

alaqa ya garoh say motalaq ho.

Goya woh wohhi kuch biyan karay gi jo shakhas ki marzi aur

munsha ho gi.

Essi tara woh lehjay main bhi

bolnay walay kay aalat-e-notaq aur moavan aalat-notaq ki

marhoun-e-mint

hoti hai.

• Zoban inshara kay hawala say bila tafreeq-o-imtiyaz,

shakhas ko shakhas kay

qareeb lanay ka behtarein zariya hai.

Ta’hum hum’khayali na honay ki surat main shakhas, shakhas

say dour chala

jata hai ya ho sakta hai. Es main zoban

ka koee qasour nahain hota, qasour alfaz kay andar mojoud

mafaheim ka hota

hai. Es ki bhi dou suratain aur

sathain hoti hain:

a. Alfaz kay mafaheim ko kisi dousray zaviay say daikha aur

samjha giya hota

hai.

b. Baat khahi hi ghalt ya phir mokhtib ki marzi munsha ya

zavia-e-nazr kay bar’akas ki gaee hoti hai.

No language is better or worse than other

Yah point dou hissoon main taqseem karna paray ga:

Awal. Better

Better zoban wohhi kehla sakti hai jo behtar izar kar sati ho

aur izhar main kisi

qisam ki rokawat pachidgi dohra talafaz paida na ho. Rokawat

ki kaee vajo ho sakti

hai.

1- Wafar zakhira-e-alfaz mehdoud ho

2- Aawazoun ka nazam behtarein na ho

3- Lachak’dar na ho

4- Social na ho

5- Her qisam kay lehjay walay shakhas ka sath na daiti ho

6- Alaat-e-notaq os ki aawazoun ko nikalnay main diqat ka

shaker

ho jatay houn.

7- Sakht naram gram mithay waghera lehjay ekhtayar karnay

kay qaboul na kar sakti ho

8- Aawazoun ki tabadli ka nazam behtar na ho

9- Kisi aawaz ko nikalnay kay liay marakab aawazain bana

parain

to oon say paida honay wali aawaz asal kay qareeb tarein na

rehti ho.

10- Eak hi aawaz kay liay ziyada marakbaat mostamal houn:

a. Bohat bara noqs hota hai.

b. Talafaz kay moamla main pachidgiaan paida ho jati hain.

c Likhnay parhnay kay hawala say kharabi ki suratain nikalti

houn.

11- Sikhnay main aasan na ho

12- Sikhtay samay sikhnay walay ki dilcaspi baqi na rehti ho

13- Motbadlaat ki tadad ziyada na ho

14- Eak hi lafz kay mukhtalif maeni hotay hain. Jomlay main

matluba maeni wazay na hotay houn

15- Omomi boul chal main lafzoun ki fitri adaegi sonnay walay

ki sama’at

par girani ka sabab banay.

16- Estalahaat ka zakhira wafar na ho aur naee estalahaat

qaboul karnay ya

phir gharnay par qudrat na rakhti ho.

17- Bolnay, samjhnay, likhnay aur parhnay waloun ki tadad

ziyada na ho.

18- Eak hi baat kehnay kay liay mukhtalif dhang aur tour apnay

ki ehliat na rakhti ho.

19- Lisani nazam aur garaimar kay asoul pachida houn

20- Reshtay natay wazay karnay say qasir ho

21- Wahid jama aur moanas mozakar bananay kay liay fitri

asoul mojoud na

houn.

Gharz aisi bohat sari batain hain jo better aur na’better say

alaqa rakhti hain.

Doem: Worse

Aap ki yah baat bhi ghalt nahain balkah 100% darust hai kah

koee zoban Worse

nahain hoti. Haan os main kahi gaee baat ko bora ya bhala

kaha ja sakta hai.

English is considered to be necessary for progress

Aap ka yah point kisi bhi gher’janib’dar maher-e-lisanyaat ko

hazam nahain ho ga

aur na na’hi koee angraizi kay elawa zoban bolnay wala essay

qaboul karay ga. Yahi

qoul Arbi, Farsi, Turki, Pushto waghera zobanoun kay

zamanoun main bhi kaha jata

raha hai. Her hakim zoban kay liay yahhi kaha jata raha hai

likin jab iqtadaar

khatam hota to na’seraf hakim sakrein say ghaeb ho jata hai

balkah os ka moashi,

tehzibi, saqafti aur zoban kay bala’tar honay ka dawa

milyamait ho kar reh jata hai.

Aaj aap es liay “English is considered to be necessary for

progress” keh rahay hain

kah angraizi ka dour doura hai aur yah amrika bahadar kay

kuch alaqoun aur gora

haous ki zoban hai. Aatay waqtoun main yah sab khatam ho

ja’ay ga aisi hota aaya

hai aur yah koee naee baat na ho gi.

Aap haqeq aur angraizi ka lisani mota kar daikhain, aap ko

mairi es baat say inkaar

nahain ho sakay ga kah “Angraizi donya ki behtatein zoban

nahain hai” Mairi aap

say ba’sad ehtaram eltamas hai kah mairay es mazmoun ka

dobara sanjidgi say

motala farmaein aur phir koee natija akhaz farmaein.

Now it (English) become kind of international language

Yah baat aap amrika bhadar ki mojoda hokam’rani aur askari

bala’dasti kay sabab

keh rahay hain. Khud west main angraizi bolnay waloun ki

tadad ziyada nahain.

Bohat saray maghrabi apni qomi/alaqaee zoban ko tarji daitay

hain.

Chein walay chini main kaam chalatay hain. Angraizi say

tarjamay ki surat main

estafada kartay hain. Es hawala say angraizi ko

bain-ul-aqwami rabtay ki zoban

kehna, ziyadti ho ga balkah essay amrika say rabtay ki zoban

kehna ziyada monasab

ho ga.

Hamari apni aur west ki bohat sari bibiyaan Hindustani

(Urdu+Hind) likh parh ya

boul nahain saktein likin Hindustani zoban kay daramay aur

filmain daikhti hain.

Onhain samjh bhi aati hai. Woh apni boli janay wali zoban main

mafhoum bhi bata

sakti hain.

Hindustani es waqt donya ki dosri bari. likhi, parhhi, boli aur

samjhi janay wali

zoban hai. Lisani nazam aur aawazoun kay ziyada honay kay

hawala say donyan

main pehle number par hai.

UK aur Kanaida main Hindustani (Urdu+Hind) dosri bari zoban

samjhi jati hai.

Donya kay kisi bhi molak main chalay jaein Hindustani say

aaghi rakhnay waloun ki maqoul’tarein tadaad mil ja’ay gi

Lihaza angraizi ko zabar’dasti international language ka naam

day diya giya hai.

Hindustani say motalaq loug es waqt donya kay sab say baray

khareed’dar hain.

Kha’am maal bhi yahan hi say ziyada baramad hota hai.

Choun’kah zati mafadaat

kay tehhat es say motalaq loug bai’hiss, qomi alaqaee aur

lisani asbiat se mehroom

aur apni zoban ki vosatoun say na’waqif ho ga’ay hain. Yah

shaed nahain jantay kah

asri iqtasadyaat main in ki ehmiat aur haisiat hai.

5- Most of the books and knowledge available in english) it

Aap ka yah point intahaee kam’zour hai. Angraizi bichari to

khud dosri zobanoun ki mahtaj hai lihaza kitabain aur

malomaat ki baat to bohat dour ki baat hai. Agar os kay pas

kuch hai to east aur west ki zobanoun kay tafael hai. Marakab

aawazoun say motyalaq koee lafz angraizi ka apna nahain hai.

Sabqay lahqay baramda hain.

Movanas mazakar aur reshtoun kay liay alag say lafz mojoud

nahain hain. Loght to aap kay pas ho gi hi, zara takleef farma

lain aur daikh lain kya surat-e-haal hai. .

Es waqt Hindustani main:

• Mazhabi literature sari zobanoun say ziyada hai.

• Her bari aur hawalay ki kitab ka tarjama ho chukka hai.

• Sheri asnaf sukhan main angraizi Hindustani ka moqabla

nahain kar sakti.

Koee Ustad Ghalib nikal kar dikha dain.

• Aqtasadyaat say mota’alaq kitaboun kay tarajam ho chukay

hain.

• Es zoban say motalaq logoun nay bhi bohat kuch likha hai.

• Her qisam ki istalahaat aap ko mil jaein gi ya aap ghar sakain

gay.

Hamara rovaeya yah hai kah cheez par usa made ka laibal

chispaan ho to hum bhag

kar khareed laitay hain chahay os main kisi gori ka haiz’aaloda

pishab hi kayoun na

band ho.

Chini jo donya ki sab say ziyada boli janay wali zoban hai ko

daikh lain kitaboun ya phir malomaat ki kami nazar nahain

aa’ay gi.

Japani ko daikh lain bala ki malomaat afrooz zoban hai.

Angraizi kay pas Hafiz, Romi, Sadi,, Iqbal, Khansa, Goete,

Taigour, Feng Su Feng, Bodliar, Talsae, Mopsaan, Sartar

waghera jaisay ehal-e-zoban aur ehal-e-fikr kahan hain?!

Aap ehal-e-Qalam hain Khuda kay liay logoun tak sach laein.

Angraizi ki zulfoun kay

aseer ho kar na reh jaein. Ba’tour zoban angraizi bori nahain.

Bas dosri zobanoun ki

tara eak zoban hai. Es say ziyada kuch nahain.

Es ki poja kay sabab pata hai kya ho raha hai?!

Das saal parhnay kay baad bhi talib-e-ilm unparh tasawar hota

hai. Angraizi seraf

daftri aur amrika kay siyasi chamchoun karchoun ki zoban hai.

Woh es liay kah

hakim aur mahkoum kay darmiyan bara chota honay ka ehsas

zinda rahay warna

donya ki dosri bari aabadi essi main lain dain,

tabadla-e-khayaal, likhaee parhae

waghera karti hai.

Aakhri baat es say motalaq loug bala kay zahein aur mehnati

hain. Maghrab main

digriyaan karnay walay tadad main kahein ziyada loug hain.

Wahan ki universtiaan

damagh in ka nachoor kar in kay hawalay kagh ka eak gidar

parwana kar daiti hain

aur yah yahaan aa kar fakhar mehsus kartay hain. Woh yah

nahain samjh patay es

eak gidar parwanay kay badlay kya kuch day aa’ay hain. Aap

likhain kah yahaan

kay hakim apna talimi nazam mazbout banaein ta’kah zahanat

eak gidar parwanay

kay evz yahaan say motaqil na ho. Agar aap lisani taqabil kay

hawala say koee baat

karnay kay liay khahaan gay to mein dast basta hazar houn.

Yah bhi yaad rakhain

qoumain apni zoban main hi taraqi kar sakti hain. Mangay ki

zoban oon ki taraqi ki

rah main diwar-e-chein say bhi boland khari ho jati hai.

Angraizi aaj aur aata kal

Es main koee shak nahan kah Angraizi es waqt dunyaan ki

hakam zoban hai aur bala

tabqay kay saray kaam essi kay hawala say teh patay hain.

Yah mojouda ehad ki baat

hai likin yah fakhar-o-iftakhar seraf angraizi say hi mukhsous

nahain. Her hakam

zoban ko yah fazilat hasal ho jati hai. Choun’kah hakam zoban

kay boul chal ka

halqa pehlay say wasi'tar ho jata hai es liay es ka daman bhi

pehlay ki nisbat bhar

jata hai. Essay aisay mukhsous loug, 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 mehdoud 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-enotaq

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:

12 Gher ki zoban assar’andaz hoti hai

13 Gher ki zoban bhi assar laiti hai

14 Gher ka lab-o-lehjah ikhtayar karnay ki koshesh karti hai

15 Nahvi set up main tabdeli aati hai ya apnay nahvi set up kay

motabaq dhalnay

ki koshesh karti hai

16 Alfaz kay mafaheem main tabdili aati hai

17 Na’ay marakbaat tarkeeb-o-tashkeel patay hain

18 Naee estalahaat janum laiti hain

19 Zoban ka mazaj, jo os say mukhsus hota hai main tabdeli

aati hai

Agar woh naee zoban ka sath nahain daiti to hakam aur

mahkoom kay darmiyan

rabt-o-ithad main na’kam rehti hai. Jis kay natijah main

khoun’raizi khatam nahain

ho pati. Ghalt’fehmiaan bharti chali jati hain. Aaj dunyaan main

qatal-o-gharat ka

bazar kayoun garam hai?! Es ka bunyadi sabab Angrazi hi hai

jisay eak arsa guzar

janay kay ba’vajoud os ki lisani khamioun ki wajah say qaboul

nahain kiya ja saka.

Angraizi awami sata par apna moqam nahain bana saki aur

na'hi 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 inhain kabhi azafi

bojh nahain samjha giya. In kay un’gint alfaz mashraqi

zobanoun main kisi na'kisi

roop main sadyuon say mojoud chalay aatay hain. Yah donoun

zobanain auroun kay

liay gher thein. Es kay ba’vajoud in kay asraat un’mit rahay

hain. En kay khalaaf

nafrat kabhi bhi parwan nahain chari. Jo loug yah samjhtay

hain kah aatay waqtoun

main Angraizi kura-e-arz ki zoban ho gi, intahae ghalt fehmi

main mubtala hain

kayoun’kah lisani hawala say yah donyaan ki kamzour tarein

aur eak mukhsous

saliqay aur alaqay ki zoban hai. Es ka khurdara aur akhara

lehja aur aryal mazaj-orujhan

hi es ki taraqi ki rah main aray aa raha hai. Es nay gheroun

kay haan apna

koee moqam nahain banaya. Yah gheroun kay (awami sata

par) aalat-e-notaq aur

moawan aalat-e-notaq mahoul, halaat, tagheraat, zaroriyaat,

mosamoun, shakhsi

rujhanaat, moashi aur masharti zaroratoun aur kheta say

mota'alaq zaroratoun ka

sath dainay say qasar rahi hai.

Angraizi logoun ki taraqi ki rah main koh hamaliya say bhar

kar rakawat sabat ho

rahi hai. Logoun ki sari tawanaee essay sikhnay main saraf ho

rahi hai. Es tara woh

mazeed kuch kar nahain pa rahay. Awami ta’asar yahhi hai kah

yah chamchoun

karchoun mafad parast aur khud gharaz (gher angraizi jo

awan par thonpy aur

masalt kiay gay thain) ki zoban hai. Yah tabqay barabar

Angraiz ko bala'tar 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 jhot hai. Dusri taraf Angraizi

dushmani main, awami sata

par azafa hota chala ja raha hai jo eak rouz Angraiz aur os kay

hawarioun ko baha

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 koee naee zoban nahain

hazaroon saal

porani zoban hai. Es waqt es kay tein rasm-ul-khat raej hain:

20 Arbi (Nastaleeq)

21 Dev Nagri

22 Roman

Dunyaan ki koee zoban (Punjabi kay siwa) aisi nahain jis kay

tein rasm-ul-khat houn,

jo aaj os kay apnay houn aur rabtay ka zareya bhi houn. Mazay

ki baat yah kah yah

tenoun es kay apnay nahain pher bhi kisi Hindustani ko ajnabi

mehsus nahain hotay.

Angraizi ko sarkari sar’parasti hasal hai es kay ba’vajoud

karkardgi main 2.7 % say

aagay nahain bhar saki. Mein baray wasouq say kehta houn

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 hai

aur boul bhi sakti hai.

Angraizi kura-e-arz ki zoban ho gi, kay liay yah daleel qataee

boda hai kah es main

science aur tecnology say mota'alaq estalahaat mojoud hain.

Jab angraizi zoban

hakam nahain thi:

23 Angraizi estalahaat raej thein ya science aur tecnology say

motalaq estalahaat

mojoud hi na thein?

24 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 kutab

tarjamah ho choki hain. Angraizi kay kura-e-arz ki zoban

bannay kay hawala say

shaed hi koee ahmaqa daleel/baat ho. Es zeman main

Hindustani say shaed hi koee

zoban ziyada amir ho. Es main lafz apnanay, gharnay na'ay

maeni dainay aur alfaz ki

ashkaal tabdeel karni ki donya ki dosri zobanoun say bhar kar

sakti hai.

Kaha jata hai kah aloum ka azafa seraf angraizi main ho raha

hai.

Yah koee karnay aur kehnay ki baat hai?!

Jis zoban ko vasael aur tovajo dou gay taraqi karay gi. Yah

bharam subh honay kay

baad khatam ho ja’ay ga. jab tak angraizi hakam hai yah nara

boland hota rahay ga.

Joun’hi dunya ki koee dusri qoum arouj par ho gi os waqt

yah'hi kuch os kay

motalaq kaha ja’ay ga.

Hindustani main koun say aloum nahain hain?! yah to apnay

khadmat’gozaroun kay

hawala say taraqi ki manazal teh karti aaee hai aur taraqi

karti rahay gi.

Eak daleel yah bhi di jati hai kah tajarat es say wabasta hai. Es

daleel say ziyadah

kamzour daleel koun se ho gi. Tajarat:

25 Talab aur wafar paidawar say wabastah hai

26 Hindustani bolnay waloon ki tadaad dunyaan ki dusri bari

aabadi hai es liay

in say tajarat auroun ki majbori hai. En say talaq nata tour kar

to daikhain

tajar bhokay mar jaein gay.

3- Kiya gozray kal main tajarti aloum angraizi say liay jatay

thay

27 Dharay mortay dair nahain lagti.

Kaha jata hai kah hum apna asal angraizi kay bagher talash

nahain kar saktay.

Bawar rehna chahiay dunya ki her zoban ka apna nazam aur

zakhera-e-alfaz hota

hai aur woh angraizi ki marhon-e-mint nahain. Dunya ki

zobanain apnay zati

hawalah say aagay bharti aaee hain. Hindustani ki apni tarekh

hai. Her hindustani

apna asal essi main talash sakta hai. Koee zoban seraf

angraizi kay saharay nahain

chal sakti. Aisa hona na’mumkinaat main hai. Baray itmad say

kaha ja sakta hai kah

Angraizi kisi zoban ka makhaz nahain lihaza es qisam ki baat

koee maniviat nahain

rakhti. Samjh main nahain aata angraizi parast kis natay es

qesam ki ahmqana batain kartay hain.

Angraizi dosri zobanoun ki tara izhar ka mehz eak wasela hai.

Es main bhi dosri

zobanoun ki tara donya ki zobanoun kay es kay lisani mazaj

kay motabiq 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:

28 Alfaz, jo izhar ka zariya hain mayassar karta hai

29 Tarkibaat mohaya karta hai

30 Azhar main vosat paidah karta hai

31 Saliqah aur sha’our farahum karta hai

32 Samaji rovaeay tarkeeb daita hai

33 Qomoon kay tashakhas jo oon say mukhsous hota hai ki

hifazat kata hai

34 Yah gozray kal ki aatay kal kay liay hifazat karta hai

35 Her zoban adab kay bal botay par apna vajoud barqarar

rakhti hai

36 Adab samaj-o-moashrat ki baqa ka zaman hai

37 Yah rujhanaat aur rovaeoun ko janam day kar zindgi ko

agay bharhata hai

38 Adab zindgi hai zindgi nahain to kuch bhi nahain

39 Adad na ho to zindgi mehz mashinoun ka shoor ho kar reh

ja’ay

Kaha jata hai ashati adaray Urdu tehriroun ki hosla afzaee

nahain kartay. Bawar

rehna chahiay es qesam kay adaroun kay malik tajar hain

onhain khidmat say

ziyadah raqam say gharaz hoti hai. Woh mojoda rujhan kay

motabaq kaam kartay

hain aur mojoda rujhan ka hi sath dain gay. Urdu’koshi kay

ba’vajoud bohat saray

rasael jaraed akhbaraat aur her tara ki kitabain bazar main

dasyaab hain. agar

hoslah afzaee nahain hoti to yah sara mowad kahan say aa

giya hai.

Mazay ki baat yah hai kah angraizi kay hami Hindudtani main

angraizi ki hamaet kartay hain.

Angraizi kay ziman main jo dalael diay jatay hain oon say

qataee tour par yah wazay nahain hota kah aatay kal ko

Angraizi kura-e-araz ki zoban ho gi.

Insan apni zoban sath lay kar janam laita hai

Tamam insanoun ki asl eak hai aur her insan apni zoban sath lay kar janum laita hai ta'hum zobanoun ki taqseem halaat aur zaroriyaat ki paidawar hai. "Tabdiliaan zobanoun kay liay Vatamunz ka darja rakhti"

maray liay khasousi

dilchaspi ka mojab hay keh yeh maray nazriah wahdat ul lisan

kay zaily unwan

laghzash i lisan[zallaht ul qari ]ki kafi had tak wazahat karta

ha...........wahdat ul lisan

ka bunyadi khial yeh hay keh tamam zabanoon ki asl aik ha.is

silsilah main mari 3

kitabain allah ki mahrbani say publish ho chuki hain.5 kitabain

tabaat kay liay tyyar

hain.main nain apna ghair matboa kam

www.wahdatullisan.blog.com main day dia

ha.wahdat ul lisan bahut wsee mozo ha ..........sout o maana ka

ham rang aahang kay

unwan say aik muqalah web main shamil ha is say maray kam

ka andaza ho jata hai."

safdar qureshi, www.jangforumpakistan.com

Tamam insan (pehlay) Adam AS ki olaad hain (1) aur yah

teh'shuda baat hai. Insan

kisi bhi alaqa say motalaq ho, eak si fitri zaroyaat, bonyadi

adaat aur hajaat rakhta

hai. Gher'fitri zaroyaat adaat aur hajaat alhaqi aur insan ki

khud'sakhta hain.

Aabdi main azafay kay sabab insan mukhtalif alaqoun main

hijrat kartay ga'ay.

Mukhtalif amarja mukhtalif mosimi mazaj, alaqaee halaat,

alaqaee zaroryaat

waghera ki hamaisha say hamil rahi hain.(2) Alaqaee mosmi

halaat-o-mazaj kay

hawala say os kay alaat-e-notaq aur moawan alaat-e-notaq

tashkeel-o-tarkeeb pa'ay.

Alaat-e-notaq aur moawan alaat-e-notaq kay hawala say

alaqaee awazoun ka nazam

teh paya aur in awazoun kay hawala say, insani zarorat kay

motabaq alfaz tashkeelo-

taqeeb pa'ay. In hawaloun kay zair-e-asar kisi zoban/boli main

awazain kam aur

kisi main ziyada hain. Es waqt dunya main Quran-e-Majeed ki

zoban ko chour kar, koee bhi boli ya likhi janay wali zoban

ataee nahain hai balkah insan ki apni takhleeq'karda hai.

Insan moashrat main rehnay wali khaslat rakhta hai es liay os

ka apnay aur dosray alaqoun kay logoun say kisi na'kisi hawala

say mail'joul hota rehta hai. Es mail'joul kay zair-e-asar woh

dosri zobanoun ki aawazain aur alfaz ko ekhtayar karta rehta

hai aur yah moamla omomi aur mamoul ka hai.

Her alaqay aur her walait main os alaqay aur walait ki

zaroryaat kay motabaq alag

say zoban takhleeq hoee ya fitri tour par tashkeel paee. Insan

ki taqseem mosharti

moashi aur alaqa main os ki samaji haisiat kay hawala say

garo, jamatain, konbay,

qabilay waghera tashkeel pa'ay. Es tara insan ki tarjihaat main

taqseem ka amal

vajoud main aaya. Her garo, jamat, konba, qabila waghera nay

apnay vajoud aur

haisiat ko mazbout karnay kay liay mokhtalif aqdaam kiay. Es

tara eak hi alaqa main

aqamat rakhnay waloun ki zonan/boli main wazay faraq aata

giya balkah eak hi

zoban bolay likhay aur samjhay janay kay hawala say mukhtalif

ho gaee.

Aaj Mahirein-e-lisanyaat zobanoun kay konboun aur qabiloun ki

talash kar rahay

hain aur yah bhi daryaft karnay ki koshesh main masrouf hain

kah kon'si zoban kis

zoban say nikli. Yah kosheshain qatee bai'kar-e-meaz hain

kayoun'kah koee zoban

kisi zoban say nahain nikli.

Her zoban apna alag say vajoud rakhti hai

ya

eak hi zoban ki dosri shakal hoti hai jo daikhnay main dou

zobanain lagti hain.

Haan albata dusri zobanoun nay os par lisani asraat zarour

moratab kiay hain. Insan

eak hi konba say motalaq hai aur yah taqseen baad ki hai.

Bilkul issi tara zobanoun

ki taqseem bhi insani taqseem kay sath vajoud main aaee.

Insan vajoud main aza kay

sath aaya. aza motaharak hotay hain. her motaharak cheez

aawaz daiti hai. goya

zoban to insan kay sath hi vajoud pazeer hoti hai.

Aaj hi nahain hazar dou hazar saal pehlay ki kisi bhi zoban ka

lisani mota kar

daikhain, woh khalis nahain ho gi. Os main digar alaqaee

zobanoun kay sath sath

dour amarja ki zobanoun kay bai'shomar alfaz mil jaein gay. Es

ki kaee suratain

milain gi. Maslam:

a. alfaz apni haiat main wohi houn gay likin oon ka talafaz badal

giya ho ga.

b. alfaz apni haiat main wohi hoon gay likin oon kay maeni

badal gay houn gay.

c.Alfaz ki haiat (form) tabdeal ho gaee ho gi.

d. alfaz kay sath moqami sabqay ya lahqay ka paiwand kar diya

giya ho ga.

e.haiati aur manivi tabdili aa gaee ho gi.

f. estamal ki suratain tabdeel ho gaee hoon gi.

g. wahid jama moqami hawala say banaee gaee houn gi

h. jama ko wahid aur wahid ko jama estamal kya giya ho ga.

i. movanas mazakar moqami tariqa say estamal kiya giay houn

gay.

j. awazoun aur alfaz main bai'shumaar ashkali tabdiliaan

waqay hoein aur yah amal

jari-o-sari hai.

Aisi bohat sari chizain daikhnay ko mil jaein gi. Es kay maeni

yah nahain bantay kah

falaan zoban falaan zoban say nikli hai ya falaan zoban falaan

zoban ki masi phopi

chachi taee ya juwaan/sotili behan hai. Her zoban apna alag

say vajoud rakhti hai

likin os kay dosri zobanoun say reshtay ostawar rehtay hain..

Koee zoban kisi zoban

say nahain nikli. Halaat aur waqt kay hawala say os ki

nash-o-nama hoti rahi. Yahhi

sach aur yahhi asal haqiqat hai.

Aaj amad-o-raft kay zara'ay bhar ga'ay hain. Donya eak basti

ka roup ikhtayaar kar

gaee hai es liay zobanain eak dusray say motasar ho rahi hain.

Haan mazi ho kah

haal, hakim zobanain ziyada asraat moratab karti hain.

Angraizi ko daikh lain kis

tara donya ki zobanoun ko motasar kar rahi hai. Jab hakam

(3) mar ja'ay ga to es ki

zoban kay alfaz aur aawazain unani, arbi, farsi ya turki ki tara

zobanoun ka hissa

rahain gay. Khuda maloum oon ki os waqt kya surat aur haiat

ho gi. Ya koun say

alfaz aur aawazain mazi bun jaein gi. Haan agar insan ko zinda

rehnay diya giya (4)

aur atum bumb say ora na diya giya to woh apni bonyadi fitrat

par hi rahay ga. Os ki

fitri hajaat main kabhi tabdili nahain aa'ay gi. -----------------------------------

1. Aaqa Kareem (Oon par baishumaar daroud aur salam

ponchay) aur oon ki aal

olaad kay siwa.

2. Yah qabilay konbay alaqay aur zobanain waghera shakhas ki

shanakhat hain, insan ki taqseem ki daleel nahain hain. maslan

admioun kay naam rakhay jatay hain ta'kah oon ki shakhasi

shanakht ho sakay warna her kisi ko:oh admi keh kar mokhtab

kiya jata. Ab osha, aasha, rajni, basant kour, qalsoom, rita,

okasa, okama keh kar bolanay ka matlab yah hai kah pehchan

rahay kayoun'kah oon ka alag alagvajoud hai. Ta'hum boyadi

tour par woh sab ouratain hi hain. Agar aap kehtay hain oh

ourat chalis ouratoun main say koun samjhy kah kis ko bolaya

ja raha hai.

Class-room main role number bhi essi hawala say jari hotay

hain. Ustad kehta hai role number 822 to fran wohhi

talib-e-ilm hath khara karta hai jis ka role number

822 hota hai. Os ki haisiat aur class main koee aur kisi qisam

ka faraq nahain aata.

Noor Mohammad keh kar bolaein ya Mr. Smith, namoun kay

hawala say haisiat main koee farq nahain aata. Majmoee tour

par donoun ninsan hi hain.

3. Amrika

4. tamam insan bahmi dost aur gharaz'mand bhi hain haan

mafad'parast toloun ki apsi shuru say jang jari hai. Yah jang

aam admi ki jang nahain kayoun'kah aam admi aman'pasand

tha aur hai.

Lafz Hind ki kahani

Lafz Hind/Hindu kay hawala say saikroun safaat qalam’band ho

chukay hain es kay

ba’vajoud natija dhak kay kuch wazay nahain hota. Es lafz ki

tehqeeq say tein

chizain wabasta nazar aati hain:

1. Dharam

2. Alaqa

3. Zoban

Yah tinoun chizain bari hisas hain es liay es lafz say jan

choraee nahain ja sakti.

Mohaqein ki masee apni jaga likin lafz ki jar tak rasaee na ho

pana, eak sawaliay ki

shakal main es dharti say juray logoun kay liay khasusan aur

mahirein-e-arzyaat aur

mahirein lisanyaat kay ru-ba-ru ommomi sata par khara hai.

Es lafz kay baray main kaha jata hai kah yah lafz sindhu ki bigri

hoee shakl hai.

Choun’kah (Arab) mosalman sindhu lafz ada nahain kar saktay

thay es liay onhoun

nay sindhu ko hindu main talfaz kiya. Es zimun main kuch

touzihaat paish ki ja sakti

hain. Maslan

• Aawaz Sein ka tabadal kisi bhi zoban main hay maqsura/h

nahin.

• Aawaz Sein donya ki taqribun her zoban main mojoud hai aur

thi. Aawaz sein say

motalaqa mosam, mahoul aur qudrati halaat donya kay

taqribun her khitay main

mojoud rahay hain.

• Arbi main sein say milti dou aawazain say aur sawad bhi

mojoud hain es liay sein

kay elawa en dou aawazoun ki

mojoudgi main kisi mutbadal aawaz ka ravaj pana qiyas aur

soch say bahar ki cheez

hai.

• Arbi main dhay mojoud nahain es kay tabadal ki dou suratain

samjh main aati

hain.

1. Daal+hay maqsura

2. Daal say lafz ki adaegi sindu. Yah lafz sindhu kay

qareeb’tarein hai.

Darya-e-sindh kay os ya es par kay logoun ko agar Hindu kaha

jata to baat kisi haad

tak samjh main aa sakti thi. Hind ki dour daraz walaetoun say

motalaq logoun ko

hindu naam daina logic aur samjh say bahar ki cheez hai.

Sindhu ko arboun ka hindu talafz karna yaqenun kisi

mahar-e-lisanyaat ki samjh

main nahain aa sakta.

Yah bhi kaha jata hai kah river sindhu kay os par kay

mosalmanoun nay yahaan kay

logoun ya phir yahaan kay dharam say motalaqa logoun ko yah

naam diya. Yahaan

bhi tein chizain samnay aati hain:

• Mazahab ki hamaisha say khud apnay hawala say pehchan

aur shanakht rahi hai.

Koee dosra ossay naam nahain day sakta.

• Agar Hindu mazhab nahain bal’kah kalchar hai, jaisa kah

kaha bhi jata hai to es

zimun main kehna yah maqsoud hai kah donya kay her kalchar

ka apna hawala apna

alaqa apnay loug apnay mosam apnay qudarti halaat apna Pani

Apni khourak aur

khud say apna naam raha hai.

• Yah dharma mosalmanoun ki aamad say sadyoun pehlay

yahaan mojoud tha es liay

esaay mosalmanoun ka aa kar naam daina darust nahain lagta

• Es walaet main seraf yahi eak dharma nahain tha.

1. Bani Israel kay nabi kaam kar rahay thay.

2. Yahaan kay apnay nabi aa’ay.

3. Hazrat Zartusht kay pairu mojoud thay aur oon ka

mosalmanoun ki aamad say

bohat pehlay sika chalta tha. Mosalmanoun ka sika to

Mohammad bin Qasim ki

aamad aur os kay baad chala jab’kah mosalman to

ehad-e-Risalat say aana shuru ho

gay thay. Mohammad bin Qasim ki aamad say pehlay

mosalmanoun kay hamlay

shuru ho gay thay. Jin ka sika chalta ho wohhi es qisam ki bari

tabdiliaan la saktay

hain. Yah naam to Mohammad bin Qasim ki aamad say pehlay

mojoud tha.

Es zimun main eak nazriya yah bhi hai kah:

“The sindhu was misspelled by the Europeans as Indus, and

from Indus the word

"Indian" has come.”

Yahaan yah baat wazay nahain kah yorap waloun say koun

morad hain. Woh

faransisi thay, walundaizi thay, purtaghali thay ya angraiz

thay. Hind ka angraizi

tarjama angraiz dour ki yaad hai. Lafz hind say baias hai

na’kah inda say. India

tarjama angraizoun ya maghrab waloun ki dain ho sakta hai

ta’hum es ki takhleeq ka karun Indus nahain ho sakta.

Kayoun’kah:

a. Sindh eak makhsous aur mahdoud walaet ka naam hai ossay

puray Hindustan/bare-

sagher par mehmoul nahain kiya

ja sakta.

b. Agar darya-e-sindh moqadas aur taqat ki alamat tha to

Ganga aur Jamna bhi kuch

kam moqadas nahain rahay.

En daryaoun kay hawala say Hind ka koee bhi naam par sakta

tha.

c. Indus ba’zat-e-khud tarjama hai. Es say India takhleeq pa

sata hai ya pa giya ho ga

likin Indus ya India Hindustan say

qataee dou alag chizain hain.

d. Hind+Satan ka India/Indus tarjama darust nahain. Haan

mostamal ho janay kay

sabab darust mana, samjha aur tasawr

kiya giya hai.

e. Galt-ul-aam ko asal kay motradaf maan liya jata hai likin

woh asal ka haqiqi

tabadal nahain hota jaisay qulfi ko qofli

kay maenoun main samjha jata hai halan’kah yah siray say

darust nahain hai.

Es zimun main eak hawala yah bhi malahza farma lain:

“The Holy book of Parsis, “Zindosta" pronounces Sapt Sindhu

as Hapt Hindu. ‘H’

replaced alphabet ‘S’. The Iranis too had pronounced the word

Sindhu as Hindu.”

Yah biyan jari karnay walay nay sein kay tabadal H kay liay

Farsi ya moqadas

“Zindosta" say eak lafz bhi ba’tour hawala darj nahain kiya.

Yah bhi kaha jata hai:

“The term Hindu (Indu or Intu in China) is still used in some

languages to denote an

Indian.”

Kuch ka khayaal hai kah lafz Hind Kouh Hindu’kash kay hawala

say vajoud main

aaya hai. Yahaan dou tein batain guftagu talab hain. Pahar kay

sath Hindu ka sabqa

sawaliya bun kar samnay aata hai. Baat wahaan ki wahaan hi

reh jati hai kah yah

lafz pahaar kay naam kay liay, kahaan say aaya.

Kaha jata hai yah pahaar Hindoun ki mout ka sabab bana ya

oon ki mout kay hawala

say yah naam par giya. Yahaan dou batain zaihan main rehni

chahiein:

1. A-Lafz Hindu kay sath lahqa kosh ho to hi essay mout ka

pahaar kaha ja’ay ga. Loug mukhtalif hawaloun say

paharoun ka rukh kartay aa’ay hain safar main amwaat to hoti

hi rehti hain yah koee aisi nae baat nahain.

Abhi kal parsoun ki baat hai, Pakistan main hawaee jahaz kay

pahaar say takranay kay sabab amwaat hoee hain. Es pahar

ka naam en amwaat kay hawala say nahain para. Phir es

phaar kay hawala say kisi subay ya puray Pakistan ka naam hi

qarar pa ja’ay, yah kaisay momkin hai.

B-Mout ka koee khas hawala mojoud ho to hi essay mout ka

pahaar kaha ja sakay ga.

Es ki tein aur suratain bhi farz ki ja sakti hain.

1. Yahaan koee bari laraee hoee ho gi jis main bohat sari

halaqatain hoe houn gi.

2. Pahaar ko abour kartay samay amwaat hoee houn go.

3. Parao kay doran sardi ya baraf bari kay sabab bhari tadaad

main loug mar ga’ay

houn gay. Es zimun main Ibn Batuta ka yah hawala diya jata

hai. Woh likhta hai.

"Another reason for our halt was fear of the snow. For upon

this road there is a

mountain called Hindukush, which means 'the slayer of the

Indians' because the

horses and animals which are brought from the land of India

die there in large

numbers as a result of the extreme cold and the great

quantity of snow."

4. Dais badar honay waloun nay edhar ka roukh kiya ho ga aur

onhain qudrati aur

wahaan kay mosmi halaat

nay mout kay ghat otaar diya ho ga.

2. Lafz Hindu kay sath lahqa kach ho to es kay maeni qate

mukhtalif ho jatay hain.

A. Kach rehnay, parao, teharnay, aaram karnay,

ja-e-aqamamat aur ja’ay panah ko

kaha jata ha. Lafz kouchar essi say tarkeeb paya hai.

B. Hindu tapasvi omomun paharoun ka roukh kartay aa’ay

hain. Oon ki aqamat kay

sabab es ka naam

kouh Hindu’kash par giya ho.

C. Lafz kach hi haqiqat kay qareeb’tarein nazar aata hai.

D. Kouh hindu’kach bar-e-sagher ka hissa sahi likin markaz

say bohat dour hai

lihaza lafz hind/hindu ki tashkeel

ka sabab banta qayas say bahar ki baat hai. Haan markaz kay

hawala say yah

naam ossay mila ho ga.

E. Dais badar logoun nay es pahar kay qurb-o-jawar main

panah li ho gi aur phir

yahein kay ho kar reh gay houn gay aur oon ki nasl pheli phuli

ho gi. Yah tojee

yaqinun bai’kaar-e-mehez nazar nahain aati. Wahaan es nasl

ka soragh lagana aaj

mokin nahain lagta kayoun’kah tagheraat ka amal jari raha hai.

Phir bhi kahein

na’khein aur kisi na’kisi sata par os nasl ka soragh lagaya ja

sakta hai.

Lahqa kach ho ya Kosh, es say koee khas farq nahain parta, asl

baat lafz Hind ki hai.

Agar Hind naam mayassar aaya to kin logoun kay zariya say

aaya. Woh log koun kis

alaqa aur kis nasl say motalaq thay.

Kisi pahari zoban main lafz Hindu ba’tour mahab ka bashinda

nahain milta na'hi

ba’tour jaga aur qoum kay milta hai. Yah naam markaz kay

hawala say mila maloum

hota hai aur phir mostamal ho giya ho ga.

Yah bhi kaha jata hai kah Hindustani inhabited by dark

complexioned thay aur fair

skinned jo northwest say ta’alaq rakhtay thay, nay oon ki

rangat kay sabab bar-esagher

kay logoun ko Hindu (kali rangat walay) naam day diya ho ga.

Bar-e-sagher koee aam khita-e-araz nahain hai. Mosmi aur

digar zamini halaat

waghera kay hawala say yahaan mokhtalif rangoun kay loug

aqamat’pazeer thay.

Eak alaqay main siya’faam bhi thay aur aaj bhi siya aur sanvli

rangat walay loug

mukhtalif jagoun par nazar aatay hain. En siya faam ki qaleel

tadad kay hawala say

yahaan kay bashindoun ya phir kisi mazhab say mota’alaq

logoun ko yah naam

nahain diya ja sakta. Agar farz kar lain kah yah naam rangat

kay hawala say mila to

bhi sawal khara rehta hai kah oon kay pas lafz hind/hindu

kahaan aur kis zoban say

aaya. Yaqinun wahaan bhi kahein say mahajrat karkay aaya ho

ga.

Kuch loug es lafz ka Origen Ariyae batatay hain. Yah lafz seray

say sanskrat ka

nahain. Agar Arya logoun nay yah naam diya to bhi kahein aur

jaga say oon kay

haan mahajrat karkay aaya ho ga jis say tein batoun ki taraf

ishara milta hai:

1- Arya loug kisi aur say motasar thay. Es tara lafz hind/hindu

ki arya logoun say

pehlay logoun ki taraf tavajo mur jati hai. Goya arya loug es

kay mojad nahain thay.

2- Oon par kisi aur ka yahaan par galbay say pehlay, ghalba

raha ho ga.

3- Arya loug arboun ya es lafz say mota’alaq logoun say lisani

hawala say motasar

thay.

Eak khayaal yah bhi hai:

“The Greeks, who invaded India under Alexander the great,

drop the “H” completely

and used the name indoos or Indus which later led to the

formation of the word

India.”

Sikandar say pehlay yonani loug aa chukay hain. En say pehlay

bani israeel ki bhi

aamad ho chuki thi. Thisri baat yah kah Indus indoos ya inda ka

lafz Hindu ya Hind

say bhala kiya laina daina. Indoos ya Indus say India tarkeeb

pa giya ho mana ja

sakta hai likin lafz Hind/Hindu ki alag say shanakht baqi rehti

hai.

Lafz Hindu ba’tour mazhabi shanakhat, yahaan ki moqadas

kotab, maslan

Baghvat’geeta, Ramaen main bhi nahain milti. Essi tara yah

lafz Vidik adab main bhi

das’yaab nahain hai.

Yah bhi kaha jata hai yah naam Arab mosalmanoun nay diya.

Arab (1) to hamaisha

say mokhtalif hawaloun say mosalmanoun say sadyoun pehlay

aatay jatay thay. Es

tara es moamlay main Arab kay sath mosalmanoun kay lahqa

jachta nahain.

Lafz Hind هند Arbi ka hai aur yah arboun ki aamad kay sath

yahaan warid howa.

Arbi main yah lafz mowanas (2) hai aur es kay maeni :

"a group of camels" yah maeni qadeem arboun ki taraf lay

jatay hain.

Es lafz kay arbi main yah maeni aisi ourat kay bhi hain jo

apnay naz-o-nakhra aur

hosan-o-jamal say dil libha laity ho.

Hind kay maeni (I am fucked) kay bhi hain, ho sakta hai kisi

toaef kay hosn-e-dilruba

kay hawala say yah naam thehar giya ho.

Farsi main bhi yah lafz Arbi say daramad howa hai aur Farsi

main es kay maeni:

chour, rahzan, loutaira, ghulam (3) Barda (farma’bardar

khadam jo malkiat main

ho), sia faam (black color) kala (black) liay jatay hain. (4)

Maeni chour say tavajo es janib bhi phir jati hai kah Raja Dahar

kay ehad main behri qazaqoun nay Arbi mosalmanoun ka

saman lout liya jis kay sabab yahaan ka naam Hind ba’tour

loutairay par giya. Es baat main koe wazan nahain chand

logoun kay sabab puri Hind baradri ko mosalman kayoun

motoub karain gay.

Kala, zulmat kay maenoun main bhi liya jata hai. Yahaan kay

siya’fam bashindoun kay hawala say yah naam nahain tehra

kayoun’kah yahaan hamaimaisha say mukhtalif rangoun kay

log aabad chaly aatay hain.

Zulmat kay reference say kisi mahajar nabi, fala’konda

waghera nay yah naam rakh diya ho ga likin es say nafrat ya

haqarat ka koee pehlu samnay nahain aata ta’hum siyahi kay

hawalay say kaee marakbaat sonnay aur parhnay ko miltay

hain: maslan

Kala monh (black mouth, ugly or who speaks ill)

monh badaisi lafz hai.

Kali Jeebh (evil speaking tounge)

jeebh mahajar lafz hai.

Kala chore (notorious thief)

Kala dhandha (illegal profession)

Kala dhan (black money)

Kali bhair (black sheep)

Kalai laikh (black deeds)

Kalay laikh (misfortune/ baad luck)

Kala chum (black skinned person)

Kalay kartout (bad deeds)

Yah misalain ba’tour zaeqa tehreer ki gae hain.

Hindustan sonay ki chirya thi aur hai. Es liay baroni donya kay

loug arboun (5)

samait yahaan mukhtalif hawaloun say aa’ay likin Hindustan

kay loug seraf:

• Barouni hukamranoun ki fouj main ba’tour sipa ga’ay

• Tabligh kay liay ga’ay

• Baruni shahi darbaroun main malazam rahay

Yahaan ki walaitoun main wao ki barhoti say alfaz bantay aa’ay

hain. Maslun

Band say bandu,

Chand say chandu,

Saand say sandu,

Chaand say chaandu,

Gaand say gaandu waghera waghera

Ba’einhi lafz Hind say lafz Hindu tarkeeb pa giya ho ga. Jis kay

maeni walaet Hind

ka basi bantay hain.

Mazhab kay hawala say lafz Barhmaan ki taraf tavajo jati hai.

Barhma say

Barahmun aur Barahmun say Ibraheem (AS) ki taraf tavajo

phir jati hai aur yah

moamla tehqeeq talab hai kah kiya Barahmun Hazrat Ibraheem

(AS) ki nasl say

mota’alaq hain?!

Hindi ba’tour monshi aur motarjam baruni walaitoun main

ga’ay ho sakta hai yah

lafz woh khud daramad karkay la’ay houn.

Lafz Hind Arboun kay zariay yah oon say ta’alaq kay hawala

say yahaan warid

howa. Essi tara farsi lahqa satan farsioun kay towassat say

hind kay sath jur giya.

Farsioun ka ghalba aur asar-o-rasukh bohat pehlay say

yahaan par chala aata hai.

Oon ki Islamioun say bohat pehlay yahaan kay alaqoun par

hakumat rahi hai.

Yahaan ki zobanoun main hazaroun marakab alfaz mojoud hain

jo moqami aur gher

moqami alfaz say tarkeeb-o-tashkeel pa’ay hain. Maslan

zima’dar, fouj’dar, aeinak,

aazmana (Aazmaesh karna ka ikhtasar), farrmana (Farmaesh

karna ka ekhtasar),

teh’band, chadar, doupata, Doumousa, Dou’monhhi, hourain,

houraan, qabahtain,

citiaan, mintmar, bound nikalna, advice karna, waghera

waghera.

Baroni zobanoun kay alfaz ki kasrat ko daikh khayaal kar liya

jata hai kah falaan

zoban falan zoban say nikli ya bani hai ya falaan zoban falan ki

reshta main falan

lagti hai. Es qisam ki batain qatee ghalt hain. Hindustan shuru

say badaisioun ki

amaj’gah raha hai es liay badaisioun ki zobanain yahain ki

moqami zobanoun par

asar’andaz hoti rahi hain aur ya amal aaj bhi jari hai. Dosra

yah moamla seraf

Hindustani tak hi mehdoud nahain.

Darj-e-bala morouzaat kay tonazar main yah maan lainay main

kiya kharabi hai:

• Lafz Hind mahajar hai

• Mosalmanoun kay dour say bohat pehlay ki Arbi aur arboun

say yahaan aaya hai.

• Satan ka lahqa Mosalmanoun kay dour say bohat pehlay ki

Farsi aur farsioun say

liya giya hai.

--------------------------------------------------------

1- Lafz Arbi bar-e-sagher say os walaet main giya hai jo

donoun molkoun kay qaribi

ta’alaq ko zahir kar raha hai. Yah lafz yahaan ka lafz adab hai

aur yah aaj bhi

Punjabi zoban main mostamal hai.

2- Abu Sufyan ki bivi Amir Moaviya ki maan aur Yazeed ki dadi

ka naam Hind bin

Utba tha.

3- Lughet-e-Kishwari, published in Lucknow in 1964

4- Urdu-Feroze-ul-Lughat

5- Arboun ko awaliat hasal hai

Bar-e-sagher main badaisioun ki aamad aur os kay

zobanoun par asraat

Bar-e-sagher na’seraf shadabi, haryali, mosmoun ki ranga

rangi, wadioun, paharoun,

literature, zahanat, hunar’mandi, jafa’kashi, bahadri

,qouwat-e-bardast, baroun ka

ehtaram, inksaar, dastar’khan ki farakhi, ghert’mandi*

waghera kay hawala say

donyan ki behtarein aur shadab sar’zamein rahi hai bal’kah

her dosri walaet say

aanay walay kay liay es ka daman tang nahain para. Shuru hi

say yahaan bohat si

nasloun, qabiloun, khitoun, alaqoun, mazhaboun, nazriyaat,

siyasi panah gozinoun

zamini ya aasmini aafaat ki tabah’karioun kay hathoun majbour

ho kar panah lainay

waloun waghera ko yahaan dou gaz zamein zarour mayassar

aaee.

Sikandar-e-Azam ko yahan ki shujahat aur os ki sipah nay

tiknay nahain diya. Jo

yahaan rokay aaj bhi yahaan ki rovayaat kay sath zindgi kar

rahay hain aur onhain

yahaan apnoun ki haisiat aur darja hasil hai.

Bar-e-sagher main gher badaisi walaetoun say loug mokhtalif

hawaloun say aatay

rahay hain aur yahaan ki zobanoun par asraat moratab kartay

rahay hain. Oon ki

aamad kay kaee vajo aur tour rahay hain. Maslan:

· Mohim jou aur alaqa fata karkay yahaan kay wasael aur

zamein par qabaz

honay walay.

Es tabqay kay sath tajarat paisha, moalam, ulma-o-fozla,

ehhal-e-danish aur sahib-era’ay

aur hunar’mand, mobalagh, reformers mazhab ka parchar

karnay walay

waghera tashreef latay rahay.

Fojioun ki dou suratain rahein:

Kuch arsa tehar kar wapis chalay gay.

Yahaan kay ho kar reh gay aur na’seraf yahaan ki moashrat

ikhtayar ki bal’kah

yahan ki ourtoun say shadi ki

aur oon ki enaslain barhein aur woh ba’tour Hindustani

pehchanay jatay hain.

Yahaan ki tazeeb apnaee, yahaan ki zobanoun sikhi aur boli,

yahaan ki zobanoun

ko apni zobanoun kay lafz

diay.

Asakar kay sath aanay walay loug jin ka oupar zikar kiya giya

hai ziyada’tar yahan

kay ho kar reh gay. Aatay waqtoun main in ki ouladoun ki

pehchan bar-e-sagher ki

dharti tehri. En logoun nay na’seraf es dharti ko apna samjha

piyayar kiya es ki

taraqi-o-khush hali kay liay qabal-e-qadr khidmaat sar’anjam

dein bal’kah waqt

paray par kisi tama ya lalach kay bagher khoun bhi diya.

Tarikh kay pannay aur

literature khasusan poetry oon kay gon gati nazar aati hai.

· Yahaan ki dharti wasael-e-qudrat kay hawala say bai’panah

khazanoun ki

malik rahi hai. En khazanoun nay hi to bahar waloun ki

aankhoun ko khira

kiya essi liay woh yahaan par hamla’aawar hotay rahay. En

hamlah aawaroun

kay elawa loutaray kabi bawardi bout’parasti khatam karnay

kay naam par

kabhi insaf dalanay kay naam par aur kabhi tajarat aur

company bahadar

kay libas main aa’ay. En kay elawa bhi bahar say chour daku

bhi aatay rahay

lout mar karkay chaltay banay. Qudrat ka intaqam daikheay:

Bohat souon ki ouladain yahain ki ho kar reh gaein aur es

dharti ko onhoun nay

apni mehnat, tawanaee, hunar, mohabat

yahaan tak kah es ki hifazat kay liay apna khoun bhi diya.

Es dharti ka charagh kha bhi gol nahain howa haan en

loutairoun kay ghar kabhi

roshini nahain hoee. Woh lutairay ya phir

hamaisha say motnaziya shakhasiat rahay.

Yahaan ki tazeeb apnaee, yahaan ki zoban sikhi aur boli,

yahaan ki zobanoun ko

apni zoban kay lafz diay.

· Arboun kay elawa bhi tajar paisha say motalaq logoun ki

yahan aamad-orafat

hoti rahi. Oon ki yahan kay logoun say mail malap hota raha. Es

tara

onhoun nay apni zobanoun kay nouns, verbs aur adverbs ata

kiay aur yah

silsala aaj tak jari-o-sari hai. En ka aana jana makhsous alaqa

tak mehdoud

na tha aur na hai. Ta’hum Sahili, Sindh, Sarhad, Punjab,

Kashmir waghrea

kay alaqay khasous main rahay. En logoun nay bohat si digar

chizoun kay

elawa moashi/iqtasadi estalahaat wagherah yahaan ki

zobanoun ko mayassar

kein. Go’kah baad main en estalahaat ki ashkaal hait-e-tarkibi

aur mafaheim

main tabdili aaee.

· Adyan kay parcharak apnay tour par apnay mazhab ki kidmat

sar’anjam

dainay kay liay yahaan aa’ay aur yah aamad ka silsala

mazhaboun kay aaghaz

say hi shuru ho giya. En main majosi esaee muslim waghera

bhi shamil hain.

Es tabaqay say motalaq logoun kay towasat say yahaan ki

zobanoun ko qabale-qadar estalahaat milein. Es tara yahaan ki

zobanoun ko sarwat mayassar aaee. Es main shaq nahain en

estalahaat main tasaraf hota raha ta’hum oon kay kisi bhi

rang aur roup main raej ho janay main kisi qisam ka shak

nahain kiya ja sakta.

· Bani islaeel aur yonani sarkari aur gher sarkari sata par

aa’ay. Ustza moslaihein aur nabiyoun** ko iziat dainay kay

hawala say bar-e-sagheer walay donya main sef-e-awal par

shamaar hotay hain. Es hawala say en usatza, moslaihein aur

nabioun nay mahajrat ikhtyar ki aur onhain es alaqa

say ziyada pur’soun koee alaqa na mila. Yahaan baat ko dou

tara say liya ja sakta hai:

Ustza aur moslaihein jan bachanay ki gharaz say aa’ay. Apni

adat say majbour ho kar onhoun nay apna kaam jari rakha ho

ga.

Nabi Allah kay hukm kay bagher koee kaam sar’anjam nahain

daita lihaza woh yaqinun Allah kay hukam/amar say yahaan

aa’ay houn gay aur devtaoun ki es dharti nay onhain yahaan

izzat aur ehtaram bakhsha ho ga. Dosra woh kab chup baithay

houn gay yaqinun tableigh ka kaam jari rakha ho ga.

· Goya es hawala daikha ja’ay to yah baat shak main nahain

rehti kah onhoun

nay yahaan ki zoban sikhi ho gi aur ossay apnay lehjay main

bola ho ga.

Yah'hi nahain apni madri zoban kay bohat say alfaz es zoban

main dakhal

kiay houn ga. Unani, Arbi, Irani, Babli, Nainwaee, Misri,

Baghdadi waghera

tehziboun ki bhi aamad hoti rahi. Oon ki tehziboun nay yahaan

apnay tehzibi

sakafti aur lisani asraat moratab kiay. Devta tak ki sanjh milti

hai. sakafti aur

lisani asraat moratab kiay.

· Hakomat kay baghi logoun nay yahaan panah hasil ki. Yahaan

ki dharti nay

onhain qabula aur izzat bakhshi. Yah'hi nahain oon ki

hakumatain (Munsura

waghera) bhi qaem kien. En siyasi matoub hazraat kay hawala

say lisani aur

saqafti asraat ko nazar andaz nahain kiya ja sakta.

· Gulbarga main yahaan ka bhais libas ar atwaar main

mahjarein nay aqamat

ikhtayar ki aur yahaan kay logoun ki zobanoun aur nazriyaat

par apanay

honay kay hawala say asraat moratab kiay.

· Bar-e-sagher siyasi hamloun say bhi kabhi mehfouz nahain

raha aur en siyasi

hamloun ko kuch ka kuch naam day gaya ya diya jata raha hai .

Monshi

Zakaullah jo mostanad mowarukh hain kay nazeek ' hajaz tosee

pasndi ka

shaker tha.' Daibal par hamlay ko es hawalay say dour rakha

nahain ja sakta.

Dosra maal -o-manaal aur khoub’surat ouratain jo char

jahazoun main ja

rahi thein kay hawalay ko kisi bhi tour par tajziya’nigar ko

saraf-e-nigha

nahain karna chahiay.

Yahhi nahain es moamlay ko daikhnay kay liay yak’tarfa motala

yak’taf nataej par

mushtamil ho ga. Bahar’tour hamara yah mozo nahain es par

gher’janib’dar tarikh

ka tajziya nigar hi kalam kar sakta hai. Es hamlay kay hawala

say gher’malki muslim Arbi kay esma sifaat aur afaal moqami zobanoun main chalay

aa’ay.

· Bar-e-sagher main aanay waloun main chini lougoun ko bhi

mad-e-nazr

rakhna paray ga.

Bar-e-sagher ki Kisi bhi zobanoun ki baat ki jati hai to os ka

reshta aur shijra-enasab

hind aaryae bataya jata hai. Halan’kah aarya to koee 15 sou

saal pehlay

yahaan aa’ay aur oon ki aamad taqribun dou sou saal tak jari

rahi. Yah loug vaishi

aur ajar thay. Khaiti bari say waqif na thay. Sansikrait to

moqadas ga’ay thi. Aam

admi ko os tak kab rasaee hasil thi. Es ka dakhal aur hawala

aarya logoun ka zour

toutnay kay baad howa. Dosra yah bolnay ki nahain parhnay

aur likhnay ki zoban

thi.

Arboun say tajarat kay omour kay elawa qorbat kay aur

hawalay bhi mojoud hain.

Maslan:

· Arab sitara’parast thay aur yah cheez/ yahaan bhi mojoud

thi.

· Arab sitaroun kay ilm par bharosa kartay thay aur yah itaqad

yahan bhi paya

jata tha.

· Arab tasukh-e-arwa kay qael thay bar-e-sagheer walay bhi

es ko mantay aur

yah oon kay mahab ka hissa thi aur hai.

Islam say pehlay aur baad main bhi ziyarat-e-qaba taqadas

main raha raha hai.

Yatra ka rovaj yahaan bhi shuru say mojoud raha hai.

En qurbatoun kay paish-e-nazar lafz hind ka daramad hona

koee aisi ajeeb baat

nahain. Lafz hind daramad karanay ya na’danista ho janay ka

eak sabab yah bhi ho

sakta hai.

· Hind naam ki koee khatoun ho gi jo hosan Danish ya kisi aur

kamal ki vaja

say marouf ho gi.

Lafz hind arbi mahajar hai jo arbioun kay amal dakhal ko zahar

kar raha hai jabkah

Satan farsi lahqa hai jo iranioun say ta’alaq wastay ki taraf

ishara karta hai aur yah

qabal az islam ki baat hai.

———————————

*Hindustan walay 1857 ki chout aur ghadaroun ki ghadari ko

aaj bhi nahain bholay.

Yah alag baat hai kah baz chamchay karchay ghaddar aur

janib’dar tarikh’danoun

nay ghadaroun ko wafa’dar aur wafa’daroun ko ghaddaroun ki

saf main la khara

kiya aur es amar ka aaj tak kisi nay gher’janib’dari say vairwa

nahain kiya. Kahein

mosalmani aur kahein hindu dharma aatay rahay hain.

**Dou ambiya Hazrat Talukh (AS) aur Hazrat Almanoun (AS) ki

aaram’gahain yahaan dastyaab hain. Hazrat Almanoun kay

motalaq dou qiyas hain eak yah kah

woh Hazrat Daud (AS) kay khalifa thay jab’kah janashein

Hazrat Suleman (AS) banay.

Yah bhi kaha jata hai kah woh dar’haqiqat Hazrat Younis (AS)

thay. Jo apni qoum

ko baad’dua dainay kay baad yahaan aa ga’ay

Bini Israeel kay seraf yah dou nabi hi nahain aur bohat saray

nabi aa’ay houn gay.

Bani Israeel itnay safaq tohmat’gar aur na’farman thay kah

eak waqt main 300 -300

sou ambiya ka qatal kar daitay thay.

Urdu hai jis ka naam

Tehqeeq’karoun ki tehqiqi kawashoun ko nazar andaz karma,

onhain yaksar mostarad kar daina ya phir oon ki tehseion na

karma na’insafi aur zulm kay motradaf hai. Woh apni in

kovshoun kay hawalah say aanay waloun ko tehqeeq aur

khouj kay midan dasyaab kartay aa’ay hain. Her aata kal

pechloun kay hawala say agla qadam rakhta aaya hai.

Insan ibtada hi say insan aur kaenaat kay sar’basta razoun ko

khojnay aur talashnay main masrouf raha hai. Gozray kal kay

logoun nay porani tehziboun ko her hawala aur her

zivia-e-nazr say daikha parkha khoja aur samjha hai.

Tamam’tar koshashoun kay bavajoud insan talasha nahain ja

saka aur nahi kaenaat kay sarbasta raz khul pa’ay hain. Woh

khud apnay hathoun gozray kal main banaee gaee ashya ko

aur oon kay tasarfaat ko talash nahain kar paya.

Yah bhi hota aaya hai aur ho raha hai kah gozray kal kay tehqi

kaam ko baar baar lafzoun ki hair phiar kay sath paish karkay

tehqeeq’karoun ki saf main naam indraj karwanay ki saee ki

gaee hai. Es say waqti wah wah ya phir ala digri to hasil kar li

gaee likin tehqi amal ko koee khatir’kha faeda nahain ho saka.

Hamaray haan khasusan taleem ko taraqi dainay kay hawala

say hamaisha “rola” dala gaya hai laikin amli tour par khuch

nahain kiya gaya . Univarastioun main ziyada’tar jali kaam

howa hai. Os jail kaam aur naqal dar naqal ki hosla’afzaee main

jin logoun ko ala darjoun ki asnaad mil gaee hain jin kay bal

botay par yah jali loug onchi korsioun par barjaman to ho gay

laikin onhoun nay apni nalaeqi kay sabab asuli tehqeeq kay

darwazay band kar diay hain. yah'hi nahain her kaam karnay

walay ko dodkara hai. En nalaeqoun nay naam kay PhD aur

MphiL loug paida kiay hain aur nalaqi ka yah silsala aglay

waqtoun kay liay bhi jari-o-sari kar diya hai.

Apnay tour par kaam karnay waloun ki kabi aur kisi hawala

say hosla haza ya wasael faraham karnay ki koshesh nahain ki

gaee. Mein apnay moaqaf ko eak missal say wazay karnay ki

koshesh karta houn. Mein nay koee dhaee sou kay qareeb

Urdu zoban kay mota'alaq mazamein aur tehqiqi maqaloun ko

daikha aur parka hai. En sab main eak baat hi dohraee gaee hai

kah Urdu Hind Aaryaee zoban hai. Agar koee es ki ibtada say

mota'alaq pichay gaya hai to balbun kay ehad say pichay

nahain ja saka warna sab ki Shajajan Wali Dakni par taan toti

hai. Es hawala say daikha ja’ay to lafz Urdu kahein dhondnay

say nahain mil pata gaya Lafz Urdu Balbun kay ehad ki

paidawar nahain hai aur na'hi aariya Balban kay ehad main

Hindustan main aa’ay thay. Oon ka aana to bohat pehlay say

ta’alaq rakhta hai. Dosri baat yah hai kah aarya koee 3200 say

3500 saal pehlay Hindustan main warid howay. Kiya os say

pehlay yahaan kay loug gongay thay aur esharoun main baat

kiya kartay thay.Woh kisi na’kisi zoban main to baat aur lain

dain kiya kartay houn gay. Aakhir woh koun si zoban thi?

Yah sawal bari ehmiat rakhta hai aur es ka jawab khojna bara

zarori hai. Aaj tak kisi nay es ghothi ko suljhanay ki zahmat

gowara hi nahain ki.

Essi tara lafz hind ki jar tak abhi tak koee nahain poncha. Mein

nay es lafz ko janay

ki koshesh ki aur es natija par poncha kah yah lafz Sami hai

aur kay sath Hindustan

main warid howa. Ab thora mazeed aagay barha houn to

maloum howa hai kah yah

lafz Sami nahain Hami hai aur yah lafz kahein bahir say nahain

aaya balkah yahan

say bahir mokhtalif mafaheem kay say baramad howa hai.

Mein nay “Lagfz Hind ki kahani’ kay onwan say kuch marozaat

Net par paish ki

thein kisi nay baat aagay barhanay ki koshesh hi nahain ki.

Satan ko main farsi lahqa

samj raha tha likin ستان lahqa farsi nahain hai balkah lafz

santan سنتان ka tabdeel

shuda roup hai. Hazrarat Abdal’Ghofaar almarouf Nouh (AS)

kay potay yaeni

Hazrat Haam kay baitay ka naam Hind tha. Yah lafz Hind Ki

santan سنتان say

Hindustan mostamil ho giya. Lafz Hind kay hawala say Hindu,

Hindi, Hindavi,

Hindustan, Hindustani waghera mostamil hotay gay. Ta’hum

zoban ka aaghaz

Hazrat Hind say nahain howa. Hazrat Hind say pehlay bhi loug

yahann mojoud thay

aur yah silsala Hazrat Adam Safiullah (AS) say bhi bohat

pehlay tak jata hai.

Waqt gozarnay kay sath es zoban ko kaee naam miltay aa’ay

hain aur yah zobanoun

main koee naee baat nahain. Donya ki dosri zobanoun kay sath

bhi yahhi chalta aaya

hai. Onhain bhi mokhatalif oqaat main mokhtalif naam

rang-o-roup aur askaal milti

rahi hain. Urdu ka naam aur rasam-ul-khat ho sakta hain Turki

ya Angraizi say

aa’ay houn likin yah koee hatmi aur sika’band baat nahain, yah

moamla abhi tehqeeq’talb hai.

Yah ghalt’fehmi jo yaqein main badal gaee hai kah Urdu

Mosalmanoun ki zoban hai.

Es harba say yahan kay logoun ko taqseem karkay oon ki

ethadi qowat ka satyanas

maar kar rakh diya giya. Taqseem kay hawala say yahhi surat

Punjabi kay sath paish

aaee. Gormokhi ko gher moslim jab’kah Punjabi/Shamokhi ko

moslim zoban ka

naam day diya giya jabkah yah donoun naam hi ghalt aur

bai’bonyad hain.

Gormokhi ko daikhain yah Goru kay monh say nikli batoun tak

mehdoud nahain

rahi. Galioun kay hawala say donyan ki koee zoban es kay

moqabil nahain aa sakti.

Kiya Goru Hazraat kay monh say galiyaan nikala karti thein ya

phir ya galiyan

onhoun nay zoban ko di hain?! Bilkul nahain woh to bhalay loug

thay aur oon ki her

baat Danish ka ala namona hai.

Punjabi ko panj’aab kay hawala say daikha ja’ay to yah dou

lafzoun ka majmoa hai

yahhi nahain yah dounoun lafz badaisi hain. Essi tara Punjabi

farsi ka majmoa

nahain aur nahi es ka sara zakhira-e-alfaz Shah (faqeer

davaish waghera ya Badshah)

ka kalaam ya kaha howa hai. Yah khita lakhoun saal say aabad

chala aata hai aur es

khitay ka hamaisha say apna zati hawala mojoud raha hai.

Asl haqiqat yah hai kah zoban ossi ki hai jo ossay estamal main

lata hai. Zoban

shakhas say nathi hai jo jis qamash ka admi hota hai, zoban ka

estamal bhi ossi tour

say samnay aata hai. Hamaray haan lakhoun loug angraizi

boltay hain kiya woh sab

angraiz ho gay?! Bilkul nahain likin angraizi kay hawala say

onhain na'khanda

nahain kaha ja sakta. Essi tara maghrab ya donyan ki aur

walaetoun main ba'shumar

loug jo bar-e-sagher say motalaq nahein hain laikin woh

Urdu/Hindi estamal main

latay hain. Es tara woh bar-e-sagher kar bashinday to nahain

kehla saktay ta'hum

onhain es zoban kay hawala say na'khanda bhi nahain kaha ja

sakta.

Zoban kay estamal main lanay ka dhang tour tariqa, lehja,

andaz, mazaj, mahoul,

nazriyaat, asoul-e-moash-o-moashrat waghera alag say ho

saktay hain. Oon kay lisani

asoul bhi alag say ho saktaty. Movanas mazakar ya phir wahid

jama banay kay atwar

bhi mokhtalif ho saktay hain. Kiya en sab batoun ko daikh kar

Urdu zoban ko alag

alag khanoun main bant diya ja’ay ga.

Es zoban main mokhtalif mazahib ki kotab mojoud hain kiya oon

kitaboun ko daikh

kar essy Esaee Urdu, Sikh Urdu, Hindu Urdu Eshtatraqi Urdu,

Wahabi Urdu, Soni

urdu Shiya Urdu waghaera khaha ja’ay ga?

Es kay estamal main lanay walay mokhtalif rangoun nasloun

alaqoun say motalaq

mojoud hain kiya es hawala say es ki taqseem ki ja sakti hai?

Urdu/Hindi main mokhtalif zobanoun kay alfaz mojoud hain

taqseem ka jawaz to

yahaan bhi nikalta hai. Agar kaha ja’ay Angraizi urdu, Japani

Urdu, Arbi urdu,

Farsi urdu, Chini urdu waghera kiya yah ajeeb nahain lagta.

Reh gaee rasam-ul-khat ki baat to yah aaj tein tara kay

mostamil hain. En khatout

kay hawala say naam bhi tein tara kay hain yaeni Dev’nagri,

Nasleeq, Roman. Yah

tinoun likhnay kay hawala say tein izhaar kay tour hain warna

parhnay, bolnay,

samjhnay kay hawala say koee ikhtalaf mojoud nahain. Es baat

ko youn kaha ja

sakta hai:

1- Yah zoban yaeni Hindustani (Hindi, Urdu, Roman) Hazrat

Adam Safiullah (AS)

say bhi bohat pehlay yahan kay logoun kay rabtay ka zariya thi

haan albatta Kaee

naam aur rasam-ul-khat mayassar aatay rahay hain aur her

dour kay motabiq es ka

andaz aur rowaeya raha hai.

2- Hindi, Hindu, Hindustani, Hindavi waghera Hazrat Hind bin

Haam bin Nouh kay

hawala say kaha jata raha hai.

3- Zoban ka apna koee mazhab, nazriya, alaqa, rang, nasl

waghera nahain hotay. Yah

ossi ki hai jo essay estamal main lata hai.

4- Zoban apnay estamal karnay wloun kay rang, nasl, alaqa,

nazriya, mazhab

waghera kay zair-e-asr zinda rehti aur parwan charti hai

ta’hum essy onhi logoun tak

mehdoud kar daina kisi bhi hawala say darust aur monasab

baat nahain.

4. Zoban logoun ki ongli pakarti hai loug nahain.

Daraj-e-bala morozaat ka seraf matlab yah hai kah hamari

jamiaat main sabqa

batoun ko lafzoun kay hair phair say dohraya ja raha hai ya

phir eak hi zaviya-enazar

say daikha jata hai aur yah rovaeya kisi tara darust nahain.

Jamiaat kay

Professor Sahiban ko chahiay kah woh tehqeeq ko laqeer ka

faqeer na banaein

balkah aaj aur gozray kal kay kaam ko mahdoud

zaviya-e-nazar say malahza na

karain. Essi tara teqeeq kay kaam ko rang nasl alaqa mazhab

nazriya waghera kay

tarazu par na rakhain balkah bara jigra karkay baat yah

moamlay ko 6 atraf say

malahza karain aur apnay shagirdoun ko bhi 6 atraf say

daikhnay ka mashwara dain.

Agar aisa na kia giya to oon ka kaam aatay waqtoun main

bai’maeni ho kar reh ja’ay

ga balkah guzarta aaj bhi ossay mustard kar day ga. Es qism

kay kaam ko khidmat

ka naam daina tehqeeq kay naam kay sath ziyadti ho gi.

Hindavi tarikh aur haqaeq kay aaeina main

Hum jab koe baat kartay ya sontay hain nazaryati, alaqaee,

garohi, jamati, nasli,

lisani, mazhabi asbiat ka kisi na'kisi sata par hamaray

dil-o-damagh par qabza rehta

hai. Pasand na'pasad eqidat aur mohabat ka amal dakhal bhi

koee kam zour'aawar

nahain hota. Es tara hum os baat ki asal haqiqat tak rasee

hasil nahain kar patay.

Hamari khaesh hoti hai kah loug bhi baat moamlay mislay aur

sichuaishan ko ossi

tara aur ossi tour say samjhain aur janay ya hamaray hi

zavia-e-nazar say hamaray

akhaz kiay gay nataej ko darust aur bar'haq tasleem karain.

Khud say mehnat aur kaam na karnay ki bimari her ehad kay

insan ko chimti rahi

hai aur es bimari ki vaja say kharabi ki rah nikli hai. Fikri

tehrao os qoam ya alaqa

ka moqadar bana hai. Waqyati tarikh ka mowarakh ho ya lisani

tarikh raqam ki ja

rahi ho, her tisra admi makhi pay makhi maray chala jar aha

hai. Es tara koee naee

baat haqiqat vaqiya moamla ya sichuaishan samnay nahain aa

pati. Wohi pehlay say

kahi gaee batain lafzoun ki haiar phaiar kay sath parhnay ko

milti hain aur likhnay

wala apni naqal par bari dhtaee say itra'ay chala jata hai.

Hum yah samjh laitay hain kah falaan baat falaan alamay nay

likhi hai es liay woh

ghalt ho hi nahain sakti yah os main ghalti nikalna

jurm-e-azeem aur zabar'dast gustakhi kay motradaf hai.

Tamam likhnay walay ulma aur alama hazraat aur oon ki

koshishain laeq-e-ehtaram sahi likin oon ki likhi ya kahi hoee

her baat koee haraf-eaakhir to nahain kah os par ya os say

aagay baat hi na ki ja'ay.

Hiroz ka ehtam apni jaga, oon kay karnamay jo mowarakh nay

bata'ay hotay hain

apni jaga, oon ki mohabat aur oon say wasta apni jaga likin:

* Oon kay kar'namoun ko ossi tara say jis tara say woh

bata'ay gay hain, nahain liya

jana chahiay.

* Oon par tanqeed ko shajar-e-mamnoa qarar daina kisi tara

darust nahain.

* Baat kartay waqt gher janib'dari kay onsar ko bahar'tour

ghalib rehna chahiay.

* Shakas, shakhas hi rahay to acha hai ossay devta ya

fareshta bana dainay say

haqaeq pas-e-parda chalay jatay hain.

* Tehqeeq kartay waqt auroun, gheroun aur na'psandida

(apnay hawalay say

kayoun'kah woh kisi aur kay pasandida zarour hotay hain), kay

likhay aur kahay ko

bhi motwazi aur barabar ki haisiat say rakh liya jana

gher'sehat mand faial nahain.

* Moamalay ko mahdoud tunazur main malahza nahain kiya

jana chahiay. Mahdoud

aur makhsous ainak ghalt'fehmioun kay darwazoun ko

khoulnay ka sabab banti hai.

* Daikha daikhi aur bhair'chall kisi tara sehhat'mand qarar

nahain di ja sakti.

Hum baraee aur bala'dastoun ko bhi darusti ka miyar

samjhtay hain. Yah kisi tara

darust nahain kah baray kay monh say nikli her baat bari,

pa'ai'dar sachaee aur

darusti ki zamun ho. Koee kam'tar aur chota admi bohat bari

baat kar hi nahain

sakta, os ki jan'kari motala tajziya ya tanqidi shaour behtar

nahain ho sakta. laikin os

kay havas momkin hai os baat kay moamla main baroun aur

bala'dastoun say kahein

behtar kaam kar rahay houn. Eak dour tha arya darusti ka

mitar thay phir arboun

kay hissa main taj aaya woh mitar banay kisi dour main

bartaniya kay chum kay

sikkay chaltay thay. Aaj Ghora House hi sab kuch hai.

Hum samjhtay hain amrika ki chamcha'giri karkay ya oon kay

ya oon say asouloun

par chal kar taraqi ki ja sakti hai. Her jaga her qoum kay

halaat mosam, zarouratain

aur zamini halaat waghera dosroun say mokhtalif hotay hain

es liay kisi aur ki

tamam moamlaat main pairvi karkay taraqi karna taraqi ki

sochna ya haqaeq tak

rasaee hasil kar laina momkin hi nahain. Her kisi ko apna

gher'janib'dar nazriay

mojoud wasael zarorat noeat aur os kaam say pura mota'alaq

ho kar kaam karna

chahiay. Essi hawala say hi sachaee haqaeq aur behtari ki

surat samnay aa sakti hai ya laee ja sakti hai.

Urdu/Hindi (Hindavi) ki tarikh qatee ajeeb ekhtalafi aur

darj-e-bala qisam ki

qabahtoun ka shaker nazar aati hai. Mairi baray baray sakalar

hazraat say es

zumray main guftagu hoee hai woh rovaeti tarikh par yaqein

rakhtay hain ya oon kay

concept wazay hi nahain hain. Mein yahaan mojoud lisani tarikh

kay hawala say

chand points darj karta houn. Inhain paish-e-nazar rakh kar

aap ko lisani

movarkhein ki hamaqatoun aur oon ki bundar qala'bazioun par

hinsi aa'ay gi.

Kaha jata hai kah:

Mohhaqqein lafz Urdu (Oordu) ko turki zoban ka batatay hain

aur turki main es kay

maeni lashkar, a military camp waghera laitay hain.

Lafz horde/herd: bhiar, raiwar, mukhalif logoun ka ijtama, fouj,

hashraat ya

bhairioun ka raiwar, hashraat ka raiwar ho ya bhairioun ka,

fouji lashkar, arm

forces say mamasil hai. Dounoun auroun ki zindgi kay

dushmun hain kay maeni bhi

taqriban Turki lafz oordu/ordo kay qareeb tarein hain. Ho

sakta hai lafz Urdu horde

say orde aur es say Urdu tashkeel paya ho. Lafz Ordu ho ya

horde/herd/orde ya

zamani hawala say Turk khalaft ya angraiz hukamrani dour tak

hi jata hai jab'kah

en donoun adwaar say pehlay bar-e-sagher kay loug gongay

nahain thay thay. Yah

baat to mani ja sakti hai aur aisa hai bhi dounoun nay yahaan

ki markazi aur taksali

zoban; jo aaj urdu/hindi kehlati hai, ko motasar kiya.

Badaisi arm forces kay bahmi aur moqami logoun say mail

molaqaat kay natija main

es zoban nay janum liya. Es nazriay kay tehat essay lashkari

zoban ka naam bhi diya

giya.

Yah nazriya bhi samnay aaya hai kah Yah zoban badaisi army,

tajraoun, mahajroun

kay bahmi aur moqami logoun say mail malaap kay

zair-e-assar vajoud main aae.

Mohammad bin Qasim jo Arbi tha, ki aamad kay sath hi es

zoban ko vajoud

mayassar aa gaya. Amer Khusrau Bulban kay darbar say

monsalik thay qavi imkan

hai kah yah zoban wahaan boli aur samji jati ho gi. Ameer

Khusro zair-e-hawala

zoban kay pehlay shair manay jatay hain. Oon kay ehhad main

yah zoban seraf

shaeri kay liay estamal main aati thi aur raikhta kay naam say

masoum thi.

Urdu 13vein sadi esvi main Farsi kay zair-e-assar parwan

chari. Khiljioun aur

tughlaqoun ki sarkari zoban farsi thi likin onhoun nay es zoban

ko bhi wohhi moqam

diya jitna kah yah haq rakhti thi. Lodhioun ki darbari zoban

Urdu thi. Es zoban ko

yah naam pehlay Mughal badshah Babar ki fouj kay hawala say

mila. Mughal

badshah Babar ki sipah main Turkey, Arab, Iran, Russia,

Afghanistan, South Asia

mamalik kay foji shamil thay. En mukhtalif mamalik ki fouj ko

rabtay main

dushwari paish aati thi lihaza onhoun nay bahmi rabtay kay

liay naee zoban ko

tashkeel diya jis main tamam zobanoun say mota'alaq foujioun

ki zobanoun kay alfaz

shamil thay aur yah zoban ahista ahista taraqi karti gae. Es

biyan kay sath hi

mohaqaq kehta hai kah es zoban ko mojouda taraqi ki surat tak

aatay aatay 900 saal

lag ga'ay.

Es kay 52 letter arbi aur mamoli tadad main Persian letter

shamil hain. Es main

taqribun donyan ki tamam zobanoun ki sounds mojoud hain.

Akbar badshah nay

Hindi adab aur zoban ki hosla afzae ki. Sarkari sata par Hindi

ka darbari shair Raja

Birbal (1528-83) moqrar kar rakha tha aur yah Urdu ka pehla

shair tha. Es zoban ko

taraqi Mughals armies kay hawala say mili.Yah armi Turks,

Arabs, Persians,

Pathans, Balochis, Rajputs, Jats aur afghan par mushtamil thi.

"Urdu-e-moallah" naam shah jahan nay ya os kay ehad ka diya

howa hai jab'kah

raikhta Urdu kay ehal-e-danish nay poetry kay liay naam

rakha.

Urdu ki tashkeel ka waqt Shahjahan1628 say 1658 bhi bataya

jata hai jab os nay dili

ka qala tamer kiya. 1526 say 1707 tak essay dakni kaha jata

tha aur yah dakan aur

janoubi Hindustan main boli jati thi. 14vein sadi esvi main dakni

Muslim

hukamranoun nay essay mojouda khat award kiya aur essay

estamal main la'ay.

Urdu Hindi khari boli (dehalvi Hindai) hai jis main Arbi Farsi

kay alfaz shamil hain

aur 1730 main marij-e-vajoud main aaee aur yah 1830 main

izhar ka zariya bani.

Bartanvi hukamrani kay hawala say Punjabi ka zour kam

karnay kay liay essay

daftari aur education ki zoban qarar day diya giya. 20vein sadi

esvi main yah Hindu

Muslim tanazay ka sabab bani. Divide and rule anraiz ki

hukamrani ki po

lisi aur tarji rahi hai. Urdu kay char tasleem shuda dialects

hain: Dakhini, Pinjari,

Rekhta, aur Modern Vernacular Urdu. Dakni janobi hind main

boli jati hai jis main

Arbi aur Farsi kay alfaz shamil hain. Es kay bar'akas Rakhaita

par Farsi kay asraat

thay aur yah seraf aur seraf poetry kay liay estamal main aati

thi. Dakan kay hawala

say hi Wali Danki ko urdu ka pehla shair kaha giya. Ghalib

pehlay Urdu nasar'nigar hain jinhoun nay essay apnay khatout

main Urdu-e-Mu'alla ka naam diya. Ghalib kay ehad main Urdu

naam mostamal tha likin ravaj nahain paya tha. Yahhi vaja hai

kah onhoun nay essay apnay eak shaiar main raikhta kaha:

Raikhta kay ustad tum hi nahain ho Ghalib Kehtay hain aglay

zamanay main koee Mir bhi tha

Ab Bar-e-sagher ki tarikh ka eak ajmali sa khaka malahza

farmain en morouzaat kay motala say kisi haad tak es zoban ki

qadamat waghera ka andaza karnay main sahulat ho sakay gi.

Bar-e-sagher na'seraf shadabi, haryali, mosmoun ki ranga

rangi, wadioun, paharoun, literature, hunar'mandi, jafa'kashi,

bahadri ,qouwat-e-bardast, baroun ka ehtaram, inksaar,

dastar'khan ki farakhi, ghert'mandi* waghera kay hawala say

donyan ki behtarein aur shadab sar'zamein rahi hai bal'kah

her dosri walaet say aanay walay kay liay es ka damun tang

nahain para.

Shuru hi say yahaan bohat si nasloun, qabiloun, khitoun,

alaqoun, mazhaboun, nazriyaat, siyasi panah gozinoun, zamini

ya aasmini aafaat ki tabah'karioun kay hathoun majbour ho

kar panah lainay waloun waghera ko yahaan dou gaz zamein

zarour mayassar aae hai. Ibtadaee zamanay say Bar-e-sagher

dini akhlaqi aur tehzibi kashakah ki amaj'gah raha hai aur es ki

surat khat-e-mostaqeem ki tara na rahi hai. Pehli halat mitti

rahi hai aur naee suratain paida hoti rahi hain ta'hum pehli kisi

na'kisi surat aur sta par dosri main mad-e-gham ho kar kisi

na'kisi shakal main baqi zarour rahi hai. En dini akhlaqi aur

tehzibi suratoun ka sharaq-o-gharab main shohrah bhi raha

hai.

Pathar kay zamay kay asaar ko malahza kartay hain to andaza

hota hai kah woh rehash, ozaar, gharailu estamal kay

bartanoun kay hawala say aur estamal main la'ay

janay walay material kay lihaz say taraqi'yafta thay. Yaqinun

yahaan kay halaat say mail khati boli bhi boltay houn gay. Aaj

bar-e-sagheer main kaee rangoun aur kaee nasloun kay loug

daikhnay ko miltay hain. Maslan

* Turk Irani, en main balochi aur afghni miltay hain.

* Hind aryae, en main Punjabi Kashmiri, rajpout, khatri aur

jaat waghera shamil

hain.

* Daravri nasal en main marhata barahmun, konbi, korag

shamar kiay jatay hain

* Aryaee Daravar en main ala darjay kay barahmun chamar

aur Rajputana Bihar

waghera main abare rahaesh'pazeer loug shamil hain.

* Mungoul Daravar orisa aur bangal kay abawe rehaishi

shamar hotay hain.

* Mungoul nama hamaliya kay pahari qabilay

* Arboun ki aur moqami ourtoun say milap say ta'alaq rakhtay

loug syed, quraishi

hashmi waghera.

* Irani, turaki, afghani aur dosray Muslim mahajrain ki nasl jo

mix alaqoun main

aqamat rakhti hai aur kuch loug to apnay abaee alaqoun

maslan shirazi, tirmazi,

bukhari waghera ki nisbat apnay naam kay sath likhtay aur

kehalvatay bhi hain.

* Rang kay lihaz say goray, zard, gandmi, kalay, sanvlay

waghera miltay hain jin kay

hawala say barouni logoun ki mahajrat ka andaza kiya ja sakta

hai.

* Yonanioun ki nasl Pakistan kay shamali alaqa kafiristan main

apni asl rovayaat

rasm-o-rovaj aur shabahat kay hawala say aaj bhi mojoud hai.

Sikandar-e-Azam ko

yahan ki shujahat aur os ki sipah nay tiknay nahain diya. Jo

yahaan rokay aaj bhi

apni rovayaat kay sath zindgi kar rahay hain aur onhain

yahaan kay apnoun ki

haisiat aur darja hasil hai.

Bar-e-sagher main gher badaisi walaetoun say loug mokhtalif

hawaloun say aatay

rahay hain aur yahaan ki zobanoun par asraat moratab kartay

rahay hain. Oon ki

aamad kay kaee tour rahay hain. Maslan:

* Mohim jou aur alaqa fata karkay yahaan kay wasael aur

zamein par qabaz honay

walay. Es tabqay kay sath tajar paisha, moalam, ulma-o-fozla,

ehhal-e-danish, poets,

sahib-e-ra'ay aur hunar'mand, mobalagh, reformers mazhab

ka parchar karnay

walay waghera tashreef latay rahay hain. Fojioun ki dou

suratain rahein:

1. Kuch arsa tehar kar wapis chalay gay.

2. Yahaan kay ho kar reh gay aur na'seraf yahaan ki moashrat

ekhtayar ki bal'kah yahan ki ourtoun say shadi ki aur oon ki

naslain barhein aur woh ba'tour Hindustani pehchanay jatay

hain.

3. Yahaan ki tazeeb apnaee, yahaan ki zobanain sikhein, yahaan

ki zobanoun ko apni zobanoun kay lafz diay. Asakar kay sath

aanay walay loug jin ka oupar zikar kiya giya hai ziyada'tar

yahan kay ho kar reh gay. Aatay waqtoun main en ki ouladoun

ki pehchan bar-e-sagher ki dharti tehri. En lougoun nay

na'seraf es dharti ko apna samjha piyayar kiya es ki

taraqi-o-khush'hali kay liay qabal-e-qadr khidmaat

sar'anjam dein bal'kah waqt paray par kisi tama lalach kay

bagher khoun bhi diya. Tarikh kay pannay aur literature

khasusan poetry oon kay gon gati nazar aati hai.

*Yahan ki dharti wasael-e-qudrat kay hawala say bai'panah

khazanoun ki malik rahi hai. En khazanoun nay hi to bahar

waloun ki aankhoun ko khira kiya essi liay woh yahaan par

hamla'aawar hotay rahay. En hamlah aawaroun kay elawa

loutaray kabi bawardi bout'parasti khatam karnay kay naam

par kabhi insaf dalanay kay naam par aur kabhi tajarat aur

company bahadar kay libas main aa'ay. En kay elawa bhi

bahar say chour daku aatay rahay lout mar karkay chaltay

banay. Qudrat aur fitrat ka intaqam daikheay:

1. Bohat souon ki ouladain yahain ki ho kar reh gaein aur es

dharti ko onhoun nay apni mehnat, tawanaee, hunar, mohabat

yahaan tak kah es ki hifazat kay liay apna khoun bhi diya.

2. Es dharti ka charagh khabhi gol nahain howa haan en

loutairoun kay ghar kabhi roshini nahain hoe. Woh lutairay ya

phir hamaisha say motnaziya shakhasiat rahay.

3. Yahaan ki tazeeb apnaee, yahaan ki zoban sikhi aur boli,

yahaan ki zobanoun ko apni zoban kay lafz diay. Yonani

aishya-e-kochak aur karai kay founiqi yahaan kay

dihatoun say qurbani kay liay larkay aur larkiyan (bachay)

pakar lay jatay thay

yahhi nahain kharaj main bhi larkay aur lakiyaan (bachay) lay

jatay thay aur yah

lout maar sina'zouri aur baad'mashi ki haad thi jo bhi sahi en

kay hawala say

estalahaat alfaz waghera daramad zarour howay.

* Arboun kay elawa bhi tajar paisha say motalaq logoun ki

yahan aamad-o-rafat hoti

rahi. Oon ki yahan kay logoun say mail malap hota raha. Es

tara onhoun nay apni

zobanoun kay nouns, verbs aur adverbs aata kiay aur yah

silsala aaj tak jari-o-sari

hai. En ka aana jana makhsous alaqa tak mehdoud nahein tha

aur na hai. Ta'hum

Sahili alaqay, Sindh, Sarhad, Punjab, Kashmir waghrea kay

alaqay khasous main

rahay hain. En logoun nay bohat si digar chizoun kay elawa

moashi/eqtasadi

estalahaat wagherah yahaan ki zobanoun ko mayassar kein.

Go'kah baad main en

estalahaat ki ashkaal hait-e-tarkibi aur mafaheim main tabdili

aae.

* Adyan kay parcharak apnay tour par apnay mazhab ki

kidmat sar'anjam dainay

kay liay yahaan aa'ay aur yah aamad ka silsala mazhaboun kay

aaghaz say hi shuru

ho giya. En main majosi esae Muslim waghera bhi shamil hain.

Es tabaqay say

motalaq logoun kay towasat say yahaan ki zobanoun ko

qabal-e-qadar estalahaat

milein. Es tara yahaan ki zobanoun ko sarwat mayassar aae.

Es main shaq nahain en

estalahaat main tasaraf hota raha ta'hum oon kay kisi bhi rang

aur roup main raej ho

janay main kisi qisam ka shak nahain kiya ja sakta. * Bani

islaeel aur yonani sarkari

aur gher sarkari sata par ap'ay ustza moslaihein aur

nabiyoun** ko iziat dainay kay

hawala say bar-e-sagheer walay donyaan main sef-e-awal par

shamaar hotay hain. Es

hawala say en usatza, moslaihein aur nabioun nay mahajrat

ekhtyar ki aur onhain es

alaqa say ziyada pur'soun koee alaqa na mila. Yahaan baat ko

dou tara say liya ja sakta hai:

1. Ustza aur moslaihein jan bachanay ki gharaz say aa'ay. Apni

adat say majbour ho kar onhoun nay apna kaam jari rakha ho

ga.

2. Nabi Allah kay hukm kay bagher koe kaam sar'anjam nahain

daita lihaza woh

yaqinun Allah kay hukam/amar say yahaan aa'ay houn gay aur

devtaoun ki es dharti

nay onhain yahaan izzat aur ehtaram bakhsha ho ga. Dosra

woh kab chup baithay

houn gay yaqinun tableigh ka kaam jari rakha ho ga.

* Goya es hawala say daikha ja'ay to yah baat shak main

nahain rehti kah onhoun

nay yahaan ki zoban sikhi ho gi aur ossay apnay lehjay main

bola aur likha ho ga.

Yah'hi nahain apni native zoban kay bohat say alfaz es zoban

main dakhal kiay houn

ga. Unani, Arbi, Irani, Baabli, Nainwae, Misri, Baghdadi waghera

tehziboun ki bhi

aamad hoti rahi. Oon ki tehziboun nay yahaan apnay tehzibi

sakafti aur lisani asraat

moratab kiay. Devta tak ki sanjh milti hai. Sakafti aur lisani

asraat moratab kiay.

* Hakomat kay baghi logoun nay yahaan panah hasil ki. Yahaan

ki dharti nay onhain

qabula aur izzat bakhshi. Yahhi nahain oon ki hakumatain

(Munsura waghera) bhi

qaem kien. En siyasi matoub hazraat kay hawala say lisani aur

saqafti asraat ko

nazar andaz nahain kiya ja sakta.

* Gulbarga main yahaan ka bhais libas ar atwaar main

mahjarein nay aqamat

ekhtayar ki aur yahaan kay logoun ki zobanoun aur nazriyaat

par apanay honay kay

hawala say asraat moratab kiay.

* Bar-e-sagher baroni siyasi hamloun say bhi kabhi mehfouz

nahain raha aur en

siyasi hamloun/badmashioun ko kuch ka kuch naam day gaya

ya diya jata raha hai .

Monshi Zakaullah jo mostanad mowarukh hain kay nazeek

hajaz tose'pasndi ka

shaker tha. Daibal par hamlay ko es hawalay say dour rakha

nahain ja sakta. Dosra

maal--o-manaal aur khoub'surat ouratain jo char jahazoun

main ja rahi thein kay

hawalay ko kisi bhi tour par tajziya'nigar ko saraf-e-nigha

nahain karna chahiay.

* Yahhi nahain es moamlay ko daikhnay kay liay ya'tarfa mota

yak'taf nataej par

mushtamil ho ga. Bahar'tour hamara yah mozo nahain hai es

par gher'janib'dar

tarikh ka tajziya nigar hi kalam kar sakta hai. Es hamlay kay

hawala say gher'makki

muslim Arbi kay esma sifaat aur afaal moqami zobanoun main

chalay aa'ay

* Bar-e-sagher main aanay waloun main chini lougoun ko bhi

mad-e-nazr rakhna

paray ga. * Bar-e-sagher ki Kisi bhi zoban ki baat ki jati hai to

os ka reshta aur

shijra-e-nasab hind aaryae bataya jata hai. Halan'kah aarya to

koe 12oo/1500 BC

main yahaan aa'ay aur oon ki aamad taqribun dou sou saal tak

jari rahi. Yah log

vaishi aur ajar thay. Khaiti bari say waqif na thay. Sansikrait

to moqadas ga'ay thi.

Aam admi ko os tak kab rasae hasil thi. Es ka dakhal aur

hawala aarya logoun ka

zour toutnay kay baad howa. Dosra yah bolnay ki nahain

parhnay aur likhnay ki

zoban thi. * Es say bhar kar tazaad biyani aur kiya ho gi eak

traf Urdu ko

Mohammad bin Qasim, Salatein, Moghliya ehad ki paidawar

bataya jata hai to dosri

taraf es ka Hind aaryae say reshta jora jata hai.

* Hind waloun kay Arboun say tajarat kay omour kay elawa

qorbat kay aur hawalay

bhi mojoud hain. Maslan Arab sitara'parast thay aur yah

cheez/ yahaan bhi mojoud

thi. Arab sitaroun kay ilm par bharosa kartay thay aur yah

itaqad yahan bhi paya

jata tha. Arab tanasukh-e-arwa kay qael thay bar-e-sagheer

walay bhi es ko mantay

aur yah oon kay mazhab ka hissa thi aur hai. Islam say pehlay

aur baad main bhi

ziyarat-e-qaba taqadas main raha raha hai. Yatra ka rovaj

yahaan bhi shuru say

mojoud raha hai.

In qurbatoun kay paish-e-nazar lafz hind ka daramad hona

koee aisi ajeeb baat

nahain. Lafz hind danista daramad karanay ya na'danista ho

janay ka eak sabab yah

bhi ho sakta hai. Hind naam ki koee khatoun ho gi jo hosan

Danish ya kisi aur hunar

aur kamal ki vaja say marouf ho gi. Lafz hind Arbi mahajar hai

jo arbioun kay amal

dakhal ko zahar kar raha hai jabkah Satan Farsi lahqa hai jo

iranioun say ta'alaq

wastay aur rabtoun ki taraf ishara karta hai aur yah qabal az

islam ki baat hai.

Maherein lisanyaat ka kehna hai kah yonani, latini, jarmani,

qadeem Farsi, sansikrat

waghera ki asl eak hai aur en ka moshtarka naam hind

yorpi/hind jarmani tha. Yah

boul chaal ki zobanain hain jab'kah likhaee ki zobanain aur

thein.

Yahaan Aastarak bolnay walay bhi khasi tadad main mojoud

thay aur oon ka yahaan

aana jana bhi tha. Es sari guftagu ka maqsad yah hai: Hind koe

fikri tour par banjar

alaqa nahain tha. Yahaan kay loug donya kay mohazzab'tarein

aur hunar'mand loug

thay. Woh boul aur likh kar izhar kartay thay. Yahaan ki koee

markazi aur taksali

boli zarour rahi ho gi jis kay hawala say oon kay rabtay hotay

houn gay.

Hindavi zoban yahaan ki markazi aur taksali boli rahi ho gi.

Haan es kay kaee rasamul-

khat rahay houn gay. Hindavi kay sound system ko daikhain es

main daramda

aawazoun kay sath sath yahaan ki apni aawazain bhi hain jo

donya ki kisi zoban

main mojoud nahain hain. Es liay essay kisi dosri zoban say

journa ziyadti hai.

Jahaan es zoban nay donya ki dosri zobanoun say istafada kiya

donya ki zobain bhi es

say faiz'yaab hoein.

Es kay sound system aur adam hawa main say kisi eak ka

yahaan otarna (siri lanka)

aur on ki pehli nasl ki amad ya yahaan say bahar jana, en

omour ka tehqiqi motala

karnay ki shaded zarourat hai, aein momkin hai Hindavi donya

ki zobanoun ka

makhaz ho. Hazrat Adam Safiullah (AS) kay baitoun ki yahaan

aaram'gahain mojoud hain.

Sab say bara sabout yah hai kah yahaan ka bashinda, mukhtalif

amarja kay hawala say her lehja her andaz her aawaz aur os

aawaz ki mukhtalif aawazain jo donya ki streat main mostamil

hain ba'einehi aur ba'asani ada kar sakta hai. Hindavi main

bohat sari zobanoun kay alfaz mojoud hain es ka matlab yah

nahain kah yah oon main say kisi eak say nikli ho gi ya oon kay

ijtama kay baes vajoud pa gaee ho.

Zobain moukhtalif zobanoun say majmoa ho kar

tashkeel-o-tarkeeb nahain patein aur es ki eak misal bhi donya

main mojoud nahain. Zoban ka ta'alaq sounds say hota hai jo

os alaqa kay mahoul, qudarti halaat, mosamoun waghera ka

natija hoti hain. Mosamoun kay hawala say bar-e-sagher

donya main la'sani hai. Aawazoun ka ta'aluq aalaat-e-notaq aur

moawan aalaat-enotaq

say bhi hai. Hindavi aawazoun kay itabar say apni missal aap

hai. Rekard main

aanay wali mofrad aur marakab aawazain donyaan ki tamam

zobanoun say ziyada

hain. Yah'hi surat sabqoun lahqoun aur jama banana walay

asuloun ki hai. Jama ko

wahid wahid ko jama estamal karkay istamal main lana essi

kay bas ka roug hai.

Takhsees-e-jins kay lihaz say bhi donya ki ameer'tarein zoban

hai. Alfaz gharnay oon

main sou tara ki ashkali tabdiliaan lanay aur majmoee

lachak'paziri kay hawala say

yah apni misal aap hai. Zoban ko mazhab say monsalik nahain

kya ja sakta

kayoun'kah zoban to ossi ki hoti hai jo ossay tasarauf main

lata hai. Essay mazhab

kay liay estamal main laein ya mazhab kay khalaf estamal

Karin panchoun shaktioun

kay sath qadam mila kar apnay sarif kay sath chalay gi.

Hinadvi zoban ki khandgi kay hawala say aaj say ta'aluq kartay

adad-o-shamar paish kiay jatay hain:

Afghanistan (320,000,(8 percent)

South Africa (170,000) South Asian Muslims, some of which

may speak Urdu

United Kingdom Over 400,000 (2001 EST.)

Bangladesh (650,000, 0.4 percent)

United Arab Emirates (600,000) 13 percent

Saudi Arabia (382,000, 1.5 percent)

Nepal (375,000, 1.3 percent) United States (350,000, 0.1

percent)

Canada (156,415 [2006], 0.5 percent)

Oman (90,000, 2.8 percent)

Bahrain (80,000, 11.3 percent[citation needed])

Mauritius (74,000, 5.6 percent) Qatar (70,000, 8 percent)

Germany (50,000)

Norway (27,700 [2006])

France (20,000) Spain (188,000 (2004)

Sweden (10,000 [2001])

Pakistan High commissioner in UK Mr. Wajid Shamsul Hasan

nay Tehreek Alami and Urdu Society of School of Oriental and

African Studies (SOAS) 19 June. 2010 ko

apnay khatab main kaha Urdu uk ki dosri zoban hai. Maherein

lisanyaat kay nazdeek

Urdu aur Hindi dar'haqiqat eak hi zoban kay dou naam hain.

Hindi zoban ki tarikh koee 5000 qabal maseh say tal'alaq

rakhti hai aur yah Central

Asia say motalalaq thi. Yah zoban Hind yorpi hai. Hindi aur

Angraizi ki jarain eak hi

hain aur es kay kuch lafz eak say hain. Es zimun main eak bara

hi jan'dar nazriya

apni asal kay motabaq malahza ho:

Hindi and Urdu, having the same linguistic structure are

considered different

languages based on ‘Religion' just like Dutch and German ARE

different. Just like

French is different in France than the one spoken in belgian.

Kisi zoban main khandgi ki panch satain hoti hain:

1- Boul samjh aur soch saktay houn likin likh aur parh na

saktay houn.

2- Samjh soch saktay houn likin parh likh aur boul na saktay

houn.

3- Likh parh samjh aur soch saktay houn likin boul na saktay

houn. 4- Parh samjh

aur soch saktay houn likin boul na saktay houn.

5- Parh, likh, samjh, soch aur boul saktay houn. Mahairein kay

motabaq Urdu aur

Hindi eak hain to adad-o-shamar ki mojouda surat kisi bhi tara

thek nahain. Essi

tara bantay janay walay adad-o-shamar kisi tara darust

nahain hain. Agar oupar

diay gay paimanay ko liya ja'ay to na'seraf mojouda

adad-o-shamar (Urdu+hindi) ko

darust mana nahain ja sata. Hindavi say mota'aluq lohoun ki

tadaad, Chini bolnay

waloun say bhi ziyada ho ja'ay gay. Yah bhi kah es zoban ko

koee dosra naam daina

paray ga jo Urdu aur Hindi waloun kay liay qaqbil-e-qaboul bhi

ho. Agar es ko

Hindavi naam day diya ja'ay to kharabi ki koe surat nazar

nahain aati. Kisi na'kisi

sata par es say mota'alaq loug lisani hawala say eak ho jatay

hain aur yah lisani

shara-e- khandgi es waqt Chini zonan say bhi bhar jati hai.

Iqtsadyaat main, man powr ko kharid-o-faroukht aur mehnat

kay hawala say bari

ehmiat aur haisaiat hasil hai. Es zoban say motalaq logoun ko

yah torra-e-imtiyaz bhi

hasil hai kah in ki zoban kay tein rasam-ul khat hai:

1- Roman

2- Dev'nagri

3- Urdu

Hasil-e-kalaam Hindavi ki ibtada kay hawala say jo kuch kaha

aur likha giya hai os

ki koee kal sidhi nahain. Hindavi bar-e-sagher ki markazi aur

taksali zoban hai.

Hindavi ko tasaruf main lanay walay donya ki dosri bari aabadi

say tadadi hawala

say ziyada hain. Urdu aur Hindi, dou alag say zobaain nahain

hain. Lisani hawala say

donya ki tamam zobanoun say ziyada mazbout hai.

Hindavi ki mofrad aur marakab aawazain donya ki tamam

zobanoun say ziyada

hain. Hindavi say mota'aluq loug her lehja her aawaz aur her

andaz ithayaar karnay

ki shakti rakhtay hain. Zoban ko kisi mazhab alaqa qoum

komba qabila nasal

waghera say nathi nahain kiya ja sakta kayoun'kah zoban ossi

ki hai jo ossay tasaruf

main lata hai. Mojouda aadad-o-shumar darust nahain hain.

Hindavi say mota'aluq

loug donyan ki her walaet main mojud hain.

---------------------------------

*Hindustan walay 1857 ki chout aur ghadaroun ki ghadari ko

aaj bhi nahain bholay.

Yah alag baat hai kah baz chamchay karchay ghaddar aur

janib'dar tarikh'danoun

nay ghadaroun ko wafa'dar aur wafa'daroun ko ghaddaroun ki

saf main la khara

kiya aur es amar ka aaj tak kisi nay gher'janib'dari say vairwa

hi nahain kiya.

Kahein mosalmani aur kahein Hindu dharam aaray aatay rahay

hai. **Dou ambiya

Hazrat Talukh (AS) aur Hazrat Amnoun (AS) ki aaram'gahain

yahaan dastyaab

hain. Hazrat Amanoun kay motalaq dou qiyas hain eak yah kah

woh Hazrat Daud

(AS) kay khalifa thay jab'kah janashein Hazrat Suleman (AS)

banay.

Yah bhi kaha jata hai kah woh dar'haqiqat Hazrat Younis (AS)

thay. Jo apni qoum ko baad'dua dainay kay baad yahaan aa

ga'ay Bini Israeel kay seraf yah dou nabi hi nahain aur bohat

saray nabi aa'ay houn gay.

Bani Israeel itnay safaq tohmat'gar aur na'farman thay kah

eak waqt main 300 -300 sou ambiya ka qatal kar daitay thay.

Arbi kay Urdu par lisani asraat

Arboon ka bar-e-sagher se sadyoon ka nahain, hazaroun saal

ka reshta hai. Arab bare-

sagher ki mukhtalif valatoun main mukhtalif hawaloun say

aatay jatay rahay hain.

Sowahil oon ki tovajo ka khasusi markaz rahay hain aur es kay

asar kisi na’kisi

hawala say aaj bhi mojoud hain. Arboun ki aamad say oon kay

omomi-o-khsusi

rujhanaat, rovaeay, adbi-o-masharti saliqay, tajarti atwaar,

tamadni-o-saqafti andazo-

aqdaar waghera shaori aur la’shaori tour par daramad howay.

In omour kay zeere-

asar Arbi zoban ka bar-e-sagher ki zobanoun aur raej bolioun

ko matasar karma

hairat ki baat nahain. Marozaat-e-bala ki tasdeeq-o-taeed kay

zeman main

Hindustani shiar-o-adab, dastanoun aur mazhabi kutab i.e.

Ramaen, Bhagvat Gita

waghera ko malahzt kiya jana chahiay. Yah amar bhi

bahar’tour malhoz-o-khatar

rehna chahiay kah Arab, Iran aur Turki ko bhi matasar kartay

rahay hain. Ahal-efaras

aur Turkoun ka bhi bar-e-sagher main aana jana raha hai.

Bilwasta alfaz ki

daramad ka silsala apni jaga mojoud raha.

Arboun ki bar-e-sagher ki yatra dou hawaloun say khasusan

samnay aati hai:

1- Islam se pehlay ba’tour tajar waghera

2- a- Islam kay baad ba’tour mobalagh, fatay aur siyasi matob

wagera

b- Musalman sufi bhi bar-e-sagher kay mukhtalif alaqoun main

warad hotay rahay

Talu-e-Islam kay baad Arab waghera ba’tour musalman

(khasusan) aa’ay’ Es tara

Arbi tehzeeb kay elawa Islami tehzeeb nay bhi apna rang

dikhaya. Bar-e-sagheer ki

zobanoun main mukhsus Islami istalahaat dakhal hoein. Agar in

zoban ka lisani

motalia karma ho to in omoor ko nazar main rakhna paray ga.

Es na’cheez thereer

main Arbi kau Urdu par lisani hawala say baat ki gaee hai.

1-Urdu main Arbi kay hazaroun alfaz apni asal ashakal, asal

mafaheem aur daisi

mafaheem kay sath mostamal chalay aatay hain. Yahaan

misalain paish karma

mazmoun ko gher zarori tawalat dainay kay mutradaf ho ga.

2-Arbi alfaz ko asal ashkal kay sath qaboul kiya giya hai likin

oon kay mafaheem

yaksar tabdeel kar diay gay hain. Maslan akhbar, baqaya,

hareef, khat, khasam,

khalifa, radeef, raqam, roza, raqeeb, sharaab, jalous, ghareeb,

aziz, salvat, fitna,

qaiyamat, qismat waghera

3-Bohat say Arbi alfaz kay talafaz main tabdeli aa gaee hai

likin mafaheem kisi haad

tak qaem rahay hain. Maslan iqraar se aqraar, aqsam say

iqsam, ifrat say afrat, ilzam

say alzam, efada say afada, boraq se baraq, izafat se azafat,

tanazur say tanazar, jizya

se jazya, jima se jama, zimma say zomma waghera

4-Ain ki aawaz omoman boul chal main nahain aati. Maslan

maloum malom/malom,

ta’aluq say talaq, sama’at say samat, ma'asoum se masoum

waghera. Yah surat

zeyada’tar Punjabi alaqa main paee jati hai.

5-Ba’az daisi alfaz main Arbi aawazain dakhal ho gaee hain jis

kay sabab alfaz Arbi

mehsus hotay hain likin oon kay mafaheem Arbi nahain hain.

Maslan ahwaal, oqaat,

asami, hoor waghera wahad bolay jatay hain.

6-Bohat sari Arbi estalahaat Urdu main dakhal ho gaee hain.

Maslan aayat, ahraam,

ajal, eman, amam, ameer, tasbeh, jubba, janaza, jarah, jehaad,

hujra, haj, hadees,

jannat, hamd, dein, kafun, dafun, sabaq,dafn, rabaee, joraab,

sajda, shaheed, dozakh,

ghusal, qaba, khumas, mukhamas, wazo waghera

7- Arbi talmihaat nay Urdu zoban ko hosn aur sarvat bakhshi

hai. Chand eak

masalain malahza houn:

Aatash-e-Namrood (Nar-e-Namrood), Ejaz-e-Masiha, hatam,

Chah-e-Yusaf, dam-e-

Esa, Shajar-e-Mamnoa,Hosan-e-Yusaf, taer-e-Sidra,

Lehhan-e-Daoudi, Aadam, jalvae-

Toor, Sabar-e-Ayoub, Tofan-e-Nouh, Gulistan-e-Khaleel,

yad-e-baiza, Yaqoub bani

israeel waghera

9- Bohat sari zarab-ul-imsal Arbi alfaz say tarkeeb paee hain.

Maslan

*wali kay ghar shitan

*Zahir ka Rehman batan ka shitan

*Jal tou jalal tou

*jis ki fikr os ka zikr

*jis ki surat achi nahain os ki surat kiya daikhni

*Jis ki jorou indar os ka moqadar sikandar

*Jo qareeb woh ziyada raqeeb

*hatam ki qabr par laat marna

10-Taqya-e-kalaam main bhi Arbi alfaz jo islami istalahaat bhi

hai, mojoud rehtay

hain. Maslan

Bismilla, Inshallah, Subhanallah, Alhamdulillah, Allah hafaz,

Khair to hai, khqir ho, apna khayaal rakheay (take care), toba

kar,

toba karain, aafat hai, fitna hai, Allah baili, Allah bakhshay,

Bismilla karain, Allah karay, zarour, zaruri nahain, khair say,

khizar

milay, jis qadar, zara sa/si, barkat hai, eman ki, tajveez bana,

bismillah

ka sawaab ponchay, hasha wa kalla waghera,

11-Baishumar Arbi alfaz ki Urdu tariqa say jamein bana li gaee

hai. Maslan

Horoun, faqeroun, wakiloun, naqaloun, kitaboun, taqdiroun,

safoun,

zarortoun, hadoun, haltoun, hujroun, fitnoun, mazhaboun

maskinoun waghera

Horain, kitabain, jorabain, haltain, hadain, taqdirain, safein,

salvatain

Hujray, hadsay, safhay, fitnay waghera

12-Un’gint Urdu mahavray Arbi alfaz say tyarkeeb pa’ay hain.

Maslan

khabr aana, khabr hona, khat aana, khat bigarna, khayaal

bandhna, khayaal karna,

haz othana, haq ada karma, haqiqat khulna, khairbad kehna,

khair manana, hisaab

banana, hisaab daina, hisaab rakhna, salvatain sonana, haram

khana, haram mout

marna, haram ho jana, dua daina, dua othna, dua karma, dawa

othna, haad bandhna,

haad sy bharna, haad jari karna, haad say gozarna, dafan

karna, damagh chatna,

zikr karma, zikr hona, zikr aana, hajamat hona, hajamat

banana, zaat say girna,

zakhera hona, hijaab aana, hijaab othna, raqam karna, raqam

katna, shak karna,

shak parna, shak jana, shak karna, haal aana waghersa

13-Mukhtalif tara kay un’gint marakbaat Urdu main mustamil

ho ga hain:

Mal pani, sulah safaee, saaf suthra, saaf baat, maal gari, mala

maal, zaat

Vanti, sad-e-rah, zaat paat, banda bashar, zaat raat, hasal

jama, tan badan,

jama kharach, maal maro, mola bakhsh, tana mehna,

Allah pak, Quran pak, Hadees pak

Eman chour, subh dam, subh sovairay,char asbaab, char

anasar, jour jama, baad

azaan waghera

Jan-e-alam, azab-e-jan, ayam-e-baharaan, aab-e-hayat,

aab-e-rahmat,

aab-e-zamzam, aab-e-kosar, shab-e-zulmat, vazay-e-ehtyat,

andaz-e-ataab,

shoor-e-qaiyamat, sadqa-e-jariya, banda-e-khuda, jalwa-e-gul,

tahaiya-e-tofan, jazbae-

dil, hangama-e-mehfil, hosn-e-qatil

fatah-o-nusrat, fatah-o-shakast, qaza-o-qadar, iz-o-jah,

hosn-o-qabeh

dein aur dunya, arbi aur ajmi, ameer aur ghareeb

pehlay ameer pher ghareeb, pehlay sahib pher malazam,

pehlay dwa pher, shefa,

pehlay naiat pher namaz, pehlay salam pher parnaam, pehlay

wazo pher namaz,

pehlay daam pher kaam

ameer ho kah ghreeb, apna ho kah gher, dein ho kah dunya, dil

ho kah damagh,

angraiz ho kah arbi

filfor, filasar, filvaqay, filasal

dar-ul-aman, banat-ul-nash, daem-ul-habs, nour-ul-eain,

qurat-ul-ein, nar-ul-hataab, rouh-ul-qodas

jan ka sadqa, mal ka sadqa, chandi ka waraq, aafat ka tokra,

aafat ka parkala, shah ka mosaheb

raqabat ki aag, shaihad ki churi, shitan ki aant, ji ki aafat, char

ki marzi

jan say aziz, khayaal say bahar, gherat say aari, shar say

bahar

14-Sabqoun Lahqoun say tarkeeb panay walay kuch alfaz

ba’tour namona malahza

houn:

ahal-e-dein, ahal-e-dunya, ahal-e-sidq, ahl-e-Islam,

ahal-e-eman, ahal-e-taqwa

baad’akhlaq, baad’tameez, baad’amal, baad’niat

bai’khabr, bai’hal’ bai’eman’ bai’basar, bai’taaaluq, bai’hisaab,

bai’dakhal,

bai’khouf,

ta’haal, ta ba’maqdour, ta ba’hayat, ta’dair, ta’qaiyamat

bila’khouf, bila’tasaruf, bila’shuba, bila’hisaab, bila’jawaz

hum’kalam, hum’sohbat, hum’asar, hum’nafs, hum’waqt

na’haq, na’qadar, (bai’qadar bhi mustamal hai), na’jaez,

na’monasab

gher’hazar, gher’zarori, gher’zaat, gher’insani, gher’shara

Allah’pak, Rasoul’pak,

Tajarba’gah, taleem’gah, jalsa’gah, jalwa’gah, janaz’gah,

eid’gah

Taseel’dar, ta'alqa’dar, mal’dar, hasal’dar, haq’dar, hissa’dar

Haram’zada, sahib’zada, ameer’zada

Hosn’khaiz, larza’khaiz, qaiyamat’khaiz

Zarorat’mand, raza’mand, zafar’mand

Karam’nawaz, ghareeb’nawaz, hosn’nawaz

Haraf’aashna

Hisaab’daan

Haya’soz

Hairat’nak, ghazab’nak, khouf’nak

Tadbeer’gar, aafat’gar, jalwa’gar

Saf’basta

Ataaat’gozar, mal’gozar, khadmat’gozar

15-Bohat say alfaz Urdu kay lisani set up kay motabaq tarqeeb

pa’ay hain. Maslan

Mala mal, naseba, biddati, batakh/batkha, badla, ta’at, na’raaz,

hind say hinda, hind

say hindu, hind say hindastan, bar-e-sagher, hindvi, ahalyan,

jurmana, baili, (sahaili

say tarkeeb paya hai), Aagha mina, ata+pat (turki aur Urdu)

.16-Essi tara masadar bhi takeeb pa’ay hain. Maslan badalna,

badlana, aazmana, atanafarmana

17-Mardana aur zanana namoun main bai’shamar Arbi alfaz

parnay sonnay ko mil

jatay hain. Maslan

Ahmad dein, Fazal dein, Maqsood Ali, Rasheed Ahmad, Salamat

Ali, Noor

Mohammad, Barkat Ali, Shahadat Ali, Umar Dein, Amjad Ali,

Mahboob Hussain, Akram Khan, Karam Haidri Raiza Bano, Zikra

Abbas, Nusrat

Shagufta, Maqsoom Akhtar, Afzaal Baigam,

Maqbool Baigam, Hamida Baigam, Jannat Bibi, Sahib Jan,

Ramzana Bibi, Irha Syed,

Umar Khair, Saeeda Pavaiz, Sadia Habeeb, Bushra Naheed,

18-Urdu ki eak ibarat malahza farmaein jis say Urdu par Arbi

kay lisani asraat ka

ba’khobi andaza ho ja’ay ga:

“Ghariboon kay sath aap ka bartao aisa hota kah oon ko apni

gharebi mehsous na

hoti. Oon ki madad farmatay aur oon ki dil’joee kartay. Aksar

dua mangtay thay kah Khoda’wand mujhy maskeen zindah

rakh, maskeen otha aur maskinoon kay sath hasher kar. Aap

mazlomoun ki faryad sontay aur insaf kay sath haq dalatay.”

Farsi kay Urdu par lisani asraat

Iran na’seraf Pakistan ka humsaya Islami mulak hai balkah

donoun khitoun ka

tehzibi, saqafti aur moashi sharika sadyoun porana hai. Jab

bhi dou khitoun kay lug,

kisi bhi hawalah say eak dusray se shaoeri aur la’shaori sata

par qareeb aatay hain to

shaori aur la’shaori tour par lisani asraat bhi qaboltay hain.

Jahaan aawazoun kay

nazam (eak haad tak sahi) main kisi bhi sata par sanjh,

zehni-o-fikri aur ulfat ka

ta’alaq aur reshtah mojoud ho wahaan lisani moamlaat aur bhi

aasan ho jatay hain.

Yah'hi nahain mutradaf aur mutbadal aawazoun ka estamal

aam ho jata hai. Dusri

zobanoun ki aawazoun ko qabola jata hai. Farsi shair-o-adab ki

hama’giri aur aafaqi

salahitoun nay Pakistani zobanain kiya, Bar-e-Sagher ki

taqriban her zoban ko

motasar kiya hai.

Her lafaz ka apna zati, jo os say mukhsous hota hai kalchar

aur nafasyaat hoti hai.

Sahaori aur la’shaori sata par donoun zobanoun kay logg, eak

dusray kay kalchar

aur nafasyaat ko bhi qaboul kartay rahay hain aur yah cheez

aatay waqtoun main

na’seraf fikri sata par eak dusray kay qareeb lati hai balkah os

say zobonoun ko

vosat, sarvat aur gehraee bhi mayassar aati hai. Izhar ko jala

milti hai.

Farsi ka bila’shubah achay waqtoun main Bar-e-Sagher ki

tamaam walaetoun main

toti bolta tha. Baad ki mohajar qovatoun nay es ki bikh’kuni kay

ziman main koee

daqeqa otha na rakha. Essay mita dainay ki her sata par saee

ki gaee aur woh es main

kamyaab bhi rahein. Essay khatam karnay kay liay moqami

zobanoun aur bolioun ki

dil khoul kar hosla afzaee ki gaee. Baad azaan oon ka kailay

kay chalkay ka sa haal

kiya. En tamam’tar kosheshoun kay ba’vajoud Farsi

Bar-e-Sagher ki her zoban main

kisi na’kisi hawala say aaj bhi zinda hai jis say es amar ka

ba’khoubi andazah lagaya

ja sakta hai kah yah (Farsi) apni jan aur jussa kay hawala say

kitni jan’dar aur

tawana hai aur Bar-e-Sagher fikri aur saqafti sata par Farsi

bolnay waloun kay kis

qadar qareeb hai. Es na’cheez mazmoun mainUrdu zoban kay

hawalah say haqeer se

koshes ki gaee hai jissy mazeed aagay barhanay ki zarorat ko

nazar andaz nahain

kiya jana chahiay.

1- Un’gint Farsi alfaz Urdu main apni asal ashkaal kay sath

daisi aur Farsi

Mafaheem main dakhal hain. Yahaan oon ki farest paish karna

mazmoom ko la’yaeni

tavalat dainay kay mutradaf ho ga.

2- Urdu main Farsi alfaz aur daisi masadar say tarkeeb panay

walay mohavroun/

marakbaat ki kami nahain. Maslan

Aab jana, Aab charna, Aab daina, Aab hona, Panah daina, Panah

mangna, panah

main aana, pamal karna, pak karna, tabah karna, tabah hona,

aabad karna, aabru

jana, aabru otarna, aabru bachana, pust karna, pust hona, aah

karna, aah lagna,

takht oltna, malak marna, palak japakna, paoun otarna, paoun

bhari hona, bukht

khulna, barq tootna, baghal bajana, barabar hona, band

bandhna, band karna, band

lagana, paivand lagana, paivand ghantna, paimana charhana,

paimana bharna,

paimana ochalna, paimana barhana, pukhta karna, peer karna,

boul bala hona, par

bandhna, par jalna, par katna, par katna, par jalna, par marna,

bosah daina, paoun

ko bosah daina, paoun gardesh main lana, Aaloda hona,

andaza lagana, andaza hona, baat subak hona, baat barhna

gozasht hona, baat

barhna, rang pakarna, baat kursi nasheen hona, baat keh kar

gonah’gar hona, baat

nishtar hona, taak rakhna, taak main rehna, taab daina, taab

pakarna, pehlu

nikalna/nikalna, pehlu bachana, pehlu garam karna, aawaz

aana, aazad karna, afreen

karna, aawaz karna, aasman par otarna, aasman par thukna,

aaghaz karna, aaghosh

bharna, aasaib aana, aastein charhana, charagh oksana,

charbi charhna, tamashah

hona, tamashah karna/banna, taiz hona, teer aana, teer hona,

teer kaman say nikalna,

tang aana/hona/karna, jan atakna, jan sukhna, jafa jhilna, jigar

aab hona, jigar pana,

jigar pani hona, tap aana, takht oltna, takhtah lagana, tap moot

hona, tarak karna,

tashnah karna, josh aana, cehrah bigarna, chahrah likhna,

cehrah hona, par lagana,

ji shad hona, ji shadaan hona, ji shaghuftah hona, takya

karna/lagana, talakh bolna,

josh daina

3- Urdwa’ay ga’ay Farsi masadar bhi Urdu main ravaj rakhtay

hain. Maslan

Taveez bakhshna, qismat aazmana, sawab bakhshna, tohmat

tarashna wagherah

4- Urdwa’ay ga’ay Arbi masadar Farsi alfaz kay sath estamal

howay hain. Maslan

Aawaz badalna

5- Arbi Farsi alfaz ki aamaizesh say tarkeeb panay walay

mohavroun ki bhi kami

nahain Maslan

Omeed qata karna, jamah qata karna, tankhah jari hona, jan

ba’haq hona

6- Un’gint mukhtalif qisam kay marakbaat parhnay sonnay ko

mil jatay. Maslan

Rang roup, rang aur roup, rang dhang, rang aur dhang

(donoun tara say mustamal

hai), banda nawaz,babda navazi, banda parwar

Azafat kay sath

Aab-e-aakhrat, aab-e-baqa, aab-e-haram, aab-e-hayaat,

aab-e-rahmat, aab-ezamzam,

Bar-e-khatar, bar-e-rahmat, tap-e-gham, aafat-e-jan,

peer-e-falak, peer-e-tareqat,

bazaat-e-khud

Hamza kay sath

Jama ay haram, parda ay ismat, parda ay ghaeb, parda ay

zulmat, bala ay jan,

Tavana ay mutlaq, banda ay aazad, banda ay basher, banda ay

bai’daam, banda ay

dargah

Wao kay sath

Jan-o-mall, jism-o-jan, soud-o-ziyaan, aab-o-taab,

siyah-o-sofaid, shab-o-rouz, tekhto-

taj

Arbi Farsi morakbaat

Aasmani aafat, aasodah hall, khada ta’ala, Allah bukhshay,

ghalt andaza, Allah

miyaan, talakh jawaab, baad dua, basa oqaat, boland hosla,

boland qamat, pak

mohabat

bahishti zaiwar, takht jail, pukhta baat, pak saaf, darvaish

sifat, bad-e-saba, tang

zaraf

Ka kay sath

Aazad ka sota, aastein ka sanp, parestan ka alam, pari ka saya,

pari ka tukra, bahesht

ka janwar, bahesht ka maiwa, baghal ka dushman, baghal ka

phora, jan ka jajal,

aamadni ka mosam, Jan ka bairi, talwar ka sabza, jhout ka

daftar, chup shah ka

rozah, jigar ka tukra, barabar ka baita, barabar ka jawab

Kay ke sath

Talwar kar johar, Allah kay mast, jan kay bairi, jan kay

dushman, jan kay bairi

Ki kay sath

Allah ki shan, charag ki poja (charag poja), talwar ki dhar,

talwar ki tab, jigar ki

chout, ji ki aman, takht ki raat

Sey kay sath

Jan say aziz, jan say dour, tapaak say milna, jan say piyara,

sukhan chini say bacho

Chontioun bhara kabaab, jo bhara, ghanj bhara, rang bai’rang,

rang main bhang

rang rangila

7- Sabqay lahqay bila’takalaf estamal main aatay rehtay hain.

Maslan

Tajarbah’kar, ahal’kar, baad’kar, bay’kar, khud kar, balad;kar

Kar aamand, kar gozari, kar gozar

Baad tameez, baad chalan, baad khamar, baad havas, baad

khat, baad dua, baad

moash, baad kidar, baad damagh, baad niat, baad qesmat, baad

kar, baad zoban

Bar akas, bar khalaf, bar taraf, bar qarar, bar tar, bar jaman,

bar jastah, bar waqt, bar haq

Bay barg, bay dard, bay adab, bay abro, bay aab, bay namaz,

bay chain, bay sood,

bay takalaf (bila’takalaf bhi mostamal)

ahal –e-khanah, ahal-e-hunar, ahal-e-jahan, ahal-e-zoban,

ahal-e-sukhan, ahal-echaman,

eha-e-eman

ta hal, ta dair, ta qiyamat, ta abad, subh ta shaam, kasur ta

Lahore

jama dar, jot dar, joor dar, taziya dar, takya dar, taziya dari,

jahan dar, taraf dar

jalwa aara, hashiya aara, saf aara, jahan aara, khud aara,

bazm aara, anjman aara

jurat aazma, qesmat aazma, talay aazma, himat aazma, sabr

aazma, khud aazma,

hosan aazma

jidat taraz, sukhan taraz

taziat namah, taqseem namah, mohabat namah, ulfat namah,

eqrar

namah, bai namah

neem rukh, neem jan, neem charha, neem hakeem, neem raza,

neem

mula, neem khaab, neem razi, neem garam, neem wa

tamasa khanah, peer khanah, basat khanah, ghareeb khanah,

sharab

khanah, mehman khanah

talwar band, kamar band, galu/gulo band, the band

jalsah ghah, eid ghah, janazah/janaz ghah, jalwa ghah, ghah ba

ghah,

gahay ba gahay, aaram ghah, sharam ghah

jugat baz/bazi, chaal baz/bazi, tok baz/bazi, pak baz/bazi,

phaphat

baz/bazi

hashiya bardar, mal bardar

jalwah afroz/afrozi, alam afroz/afrozi

javah’gr, kho’gr, bazi’gr, charah’gr

talab gar, khadmat gar

ebadat gozar, darkhast gozar

hazar bash, shab bash

hajar barar

sanam kadah, naimat kadah, rahat kadah, mai kadah,

hairat kadah, gham kadah, zulmat kadah

hajat mand, zaroorat mand, ehsan mand, danesh mand,

sa’adat mand,

dolat mand, she mand

hajat rava, farma rava

rava dar/dari, rava rakhna

hajat khah, khair khah, khaam’kha

qalam tarash, pencil tarash, zulf tarsh, bohtan tarsh/tarashi

sabat shudah, hasal shudah, teh shudah, tamam dhudah, qaem

shudah, khatam shud

tamam tar, ziyadah tar, baad tar, kam tar

tar damun, tar damagh, tar-ba-tar

ba khabar, ba jamat, ba wazo, ba khair, ba himat, ba eman, ba

mal, ba naseeb

hosan shanas, ehsan shanas, haraf shanas, ruo shanas,

havas bakhtah, rang bakhtah

tamash bein

qabarstan, takastan

bin daam

deen panah, jahaan panah

8- Farsi alfaz ki Urdu kay lisani nazam kay tehat jamain banae

jati hain.

Maslan

Par se paryaan, shanasae se shanasaeaan, aarae se aaraeaan

(bazam Aaraeaan), eaan ziyadah’tar Punjabi main mustamal

hai.

Pulkoon, paryoon, damoon, baghoon, charaghoon, paimanoon,

darvaishoon, peeroon, mardoon palkain, rahain, panahain,

shakhain, girhain, aahain, bahain

9- Na’seraf Farsi talmihaat Urdu main muntaqil hoe hain

balkah kae dusri talmihaat bhi Farsi alfaz se tarkeeb pae hain.

Maslan

Aatesh-e-namrood, nar-e-Ibrahim, Aadam-e-khaki,

peer-e-kanan, bagh-e-shadad, bahesht-e-shadad,

khuld-e-bareen, chah-e-yusaf, bagh-e-irm, aaenah-e-sikandri,

jam-e-jam, chah-e-rustam, jo-e-sheer, aab-e-khizar,

aab-e-zamzam

10- Urdu zarab-ul-emsal main Farsi alfaz ki kami nahain.

Chand misalain

malahzah hoon:

Allah day bandah lay, awal khesh baad darvash, tumhari yah

rah hamari wo rah, jan hai to jahan hai, jan ki jan gae eman ka

eman giya, Jo rah dikha’ay wohhi aagay barhay, chonti ki

aawaz arsh par, jaisi rooh waisay fareshtay, Khoda baqi Dost

fani, Khoda ki batain khoda janay, etqad kamil na ho to ebadat

bay’kar hai, somundar kiya janay dozakh ka azaab, aap zindah

jahan zindah, aap muradah jahan murdah

Angraizi kay Urdu par lisani asraat

Omuman samjha socha aur kaha jata hai kah hakam zobanain

mahkoum zobanoun

par lisani hawalah se asar’andaz hoti hain , yah nazrea eak

haad tak darust ho sakta

hai likin es ki sehat ka mokamal tour par iqrar nahain kiya ja

sakta. Zobanain kisi

bhi hawalah se jab eak dusray kay qareeb aati hain, apna lisani

asar zarour chourti

hain. Kam ya zeyada asar kay zemun main chand omour paish

paish rehtay hain.

Maslan:

1- Awazoon ki ginti aur oon ka lisani nazam

2- Zobanoun ki lachak’paziri

3- Mutradaf aur mutbadal aawazoun ki faravi ya mojodgi

4- Bolnay waloun kay mazaj rujhanaat aur khsusi ravaeay

5- Bolnay waloun ki mail molaqaat ki suratain aur zaroratain

6- Majmoee aur shakhsi andaz-o-atwar

7- Halaat, qudrati mahoul, aur moashrat

8- Zaroratain aur oon zaroratoun ki noeat-o-ehmiat

9- Zobanoun 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 say dour rehtay hain ya pher

oon ka saliqa darust

nahain hota. Yah bhi mumkin hai kah oon kay andaz-o-atwar

na’darust rahay houn.

Bahar’tour kahein na’kahein kharabi, kaji ya adhoray’pun ki

koee na’koee surat

zarour baqi rehti hai jis kay sabab aatay waqtoun main oon

afaal ki mout waqey ho

jati hai aur woh qessa-e-parena ho kar reh jatay hain.

Mukhtalif alaqoun aur qomiatoun se motalaq loug

Bar-e-Sagher main mukhtalif

hawaloun say aatay jatay rahay hain. Bar-e-Sagher ki

zobanoun nay badaisi

zobanoun se asraat qaboul kiay. Urdu nay bhi badaisi

zobanoun say asraat qaboul

kiay. Urdu dunya ki tamaam zobanoun se ziyada social,

milan’sar aur lachak’pazeer

hai. Essi waja say aaj yah dunya ki dusri bari zoban hai aur es

ka daera-e-izhar

mahdoud nahain. Jab yah boli rahi ho gi, es ka qad-o-kath

batata hai os waqt bhi

izhar kay moamla main os ehad kay motabaq aur os ki

zaroratoun kay hawala say

mahdoud nahin rahi ho gi. Yah jab aur jis se mili ossay apna

kar liya.

Hoor, ahwaal, oqaat, majlis, misain, tuo chain, touch, maicha,

naicha, ladiaan votran,

sportran daftar, talisam, aab, taab, tap wagherah ab Arbi

farst, turki, unani ya

Angraizi kay alfaz nahain rahay. Urdu zoban main en ki apni

haisiat, kalchar,

zarorat, estamal maniviat aur nahvi set up hai. Tamam

mahajar alfaz, Urdu kay apnay lisani nazam se mukhsus hain.

Es qisam kay un’gint alfaz Urdu kay liay ajnabi nahain hain aur

na’hi en kay estamalaat Arbi Angraizi waghera kay lisani

nazam kay marhoun-e-mint hain.

Angraizi, Bahadar Shah Awal (1712) say taqreban

Bar-e-Sagher kay liay majburi ka darjah ikhtayar kar gaee

likin jab Urdu kay jussay ko malahza kartay hain to ba’khoubi

andaza hota hai kah essay kisi bhi hawala say majbori ka naam

nahain day saktay. Angraizi alfaz ko qaboltay samay kahein

aur kisi mour par es ki anna majro hoti nazar nahain aati.

Badaisi/Mahajar ko es ki anna kay hawala say libas

ikhtayar karna para hai. Shalwar Qameez pehnay bagher os ki

nahain bani. Her

badaisi lafz Urdu kay zati hawala say apni shanakht rakhta hai.

Angraizi alfaz ko qabonay ki bohat sari suratain samnay aati

hain. Agli satour main chand eak ka tazkara kar raha houn

ta’kah es hawala say kaam ko aagay bharnay main, kisi haad

tak sahi, madad mil sakay. Es tehreer ki tayari kay liay Qiblah

Syed Akbar Allahabadi kay qalaam say bhar’pour estafadah

kiya giya hai. Bawar rahay mojoud talafaz kay motabaq alfaz

kay indraj ki koshes ki gaee hai.

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

zoban main dakhal ho

gay hain. Oon ki yahaan farest

daina mazmoun ko la’yaeni tawalat dainay kay mutradaf ho ga.

• Angraizi aur Urdu ki amaizash say mukhtalif qisam kay

aamaizay/marakbaat

parhnay sonnay ko mil jatay hain. Maslan:

English masadar, Laat sahib, jhutay biskit, natural cheez,

natural baat, paper

dhandli, shoukh mis, natural hai, agla koras,

anrairi andleeb, london tak/talak, gharbi mashinoun, paish

commission, maghrabi

operation, dhili patloon, shakhasta 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 say, kolaig say, bar main, jail main, college kay,

college main, hotal main

alam-e-teacher, mis-e-farang, milat-e-angraiz,

khouh-e-kalaktar, taraqi-e-pension,

meh-e-nature, chasham-e-mis, shah-e-england,

shah-e-jarmany, mission-e-inkalaab,

taqleed-e-english, saz-e-piyano, androun-e-asia,

deen-e-naturi, shahid-e-hotal, sarjune-

raqeeb, fikar-e-salution, ehhad-e-english, pabandi-e-patloun,

patloun-o-kot, banglao- biskit, latin-o-english,

college-o-teacher, englastan-o-jarman, shaikhi-o-kalarki,

naghma-e-aspensar-o-mal, karnal-o-comissioner,

naghma-e-yorap, ghamzah-eenginiri,

mai-e-london, saya-e-hotal, nokri-o-membri

su-e-london, nuskha-e-resolotion, kocha-e-service,

tazkara-e-college, tazkara-e-visit,

parda-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

masla, biskit ka chour,

biskit ka jour, lecture ka sabaq, enlish ka dour dora, beaf ka

chaska, patloun ka

paich, astation kay sadqay, fesion kay sadqay, fasion kay

khalaf, fasion kay sath,

bangloun kay moqeem, college kay kiray, college kay mufti,

putloun kay batan, yorap

kay loug, English kay falait, parh kay angraizi, government kay

daftar, nito kay

wastay

izzat ki history, yorap ki taraf, bout 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 tunkha, London ki masjid, aschool ki garaimar,

shitan ki sectary

banglon par tarkay, paraid par qoaed, paraid par laid, chahray

par gilat, moter par

sawar, stage par dunya, committee aur resolution, tajarat aur

politics

December ho ya augest, history ko bhool stage ko sanwar,

votoon main mukhtalif,

bangloun say namaz, bangloun main namaz, government to

kush hai, angraizi hi ko,

bari mistake, government hi responsible, league say keh dou,

chour literature ko,

majoun nay kot pehna, munchi kah kalarak, government ki

policy, kilisa main

angraizi, resolation kay siva, yorap nay kaha, bai’tikat

fareshtay, madam diyana

• Sifti sabqoun lahqoun ka bhi bari khoubi se estamal hota

rehta hai. Maslan:

Bay’tikat, khushnama dinner, dilkosha sciene, bay’harm,

bila’gilt, bila’colour,

bila’operation, miss na’shanas, pension yaftah, bangla

nasheen, science daan, kalark

badshah, kalark badshahi, mumkinilty, trarablaat, votraan,

sportraan wagherah

• Urdu masadar kay sath angraizi alfaz ka estamal aam si

baat hai. Ba'az 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,

patloon charhana, patloun dhili hona, reject hona, reject karna,

rail par charna, teckt

katna, select hona, select karna, sciene dikhana, 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 taba 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 say pina,

report likhna, report

likhwana, report daina, lecturer sonna, lecturer daina, lecture

hona, lecture jharna,

lecture pilana, tikat katna, tikat katna, tekat katwana, tikat

milna, committee milna,

committee dalna, committee daina, laina

• Angraizi alfaz ki jamein Urdu kay apnay lisani nizam kay

zair-e-asar tarkeeb pati

hain. Maslan:

Bangloun, calljoun, kalarkoun, laidioun, misooun, membroun,

votoun, voteroun, biloon, bankoun, universitoun, scholoun,

motoroun, sportroun, teacheroun, doctoroun, professoroun

Misain, busain, carain, calain

Commiteaan scocitiaan, veritiaan waghera

• Bohat say angraizi alfaz ki Urdu main aawazain barhaee

ghataee gaee 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, ministri, ragistari, daktari, mastari, kalactari, clerki,

leaderi, aishiae

wagherah

• Moanas bananay kay liay daisi tour ikhtayar 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 aawazoun kay sath bohat say alfaz parnay sonnay

ko mil jatay hain.

Maslan

cd say ct, praid se parait, professor se profaisal, charger say

charjal 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, varaeti

wagherah

• Bohat sari ashya kay naam, omomi boul 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

boul 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 ohdoun 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 ohdoun 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 adaroun kay naam angraizi amaiz hain.

Maslan

• City view high school, pakistn modal high school, garden

town college of science,

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” donoun zabanoon ka mushtarkah sabqah hai. Maslan

Un’parh, un’gint, un’haad, un’jan, un’daikha, un’mit, un’data

Unknown wagherah

Koee zoban eak halat par nahain rehti

Harouf ki banawat aur sakht kay hawala say omuman kaha jata

hai kah falaan zoban

itnay sakhtyati diamention ki hamal hai. Likhaee (Kitabat ya

kamposing) kay hawala

say diamention ka taeyan ghalat nahain likhaee jo sikhaee jati

hai, moqara ya moeyan

likiroun/asoloun ki paband hoti hai likin baad’azaan mujmuee

tour per

likiroun/asoloun ki pabandi momkin nahain reh pati aur na'hi

aisa hona mumkin

hota hai. Es moamlay ki misal aisi hi hai, jaisay kisi foji ko

training centere main

jomla askari asoloun say zabani aur amli tarbiat di ja’ay aur

yah toaaqo ki ja’ay kah

woh es training kay assuloun ko ikhtayar karkay dushman ko

maray aur khud ko

bacha pa’ay ga, say ziyada koee ahmaqana baat na ho gi.

Sikhay ga’ay (Amli aur

zabani) assoul bila’shuba hikmat-e-amli main moawan sabat

hotay hain likin fata kay

zaman nahain ho saktay. Madan-e-jang main mouqa aur noeat

kay motabaq kaam

karna hota hai.

Zobanoun ka moamla es say kuch mukhtalif nahain hota. Sikha

giya lisani system aur

muktobi atkal likhnay aur bolnay main moavan hain. Boltay

samay majavza lisani

system aur maktobi atkal bai’maeni aur la’yaeni ho kar reh jati

hai. Wahaan

mustamal aur hasab-e-zarorat mohavra hi kaam aata hai aur

sath main mojouda

zarorat paish-e-nazar rehti hai.Mein nay bohat sari hath say

likhi gaee tehriroun ka

ba’ghour motala kiya hai inhain majavza aur moqarra likiroun

kay hawala say

malahza kiya, harouf kisi asoul kay paband nahain reh pa’ay.

a,c,d,e,f,g,h,I,j,k,l,n,o,p,q,r,x,y kisi bhi hawala say

majavza/moqarra likiroun kay

nazam kay tabay farman nahain reh patay.

Yah'hi surat-e-hall Bar-e-Sagheer ki zobanoun kay sath

dar’paish hai. Arbi aur Farsi

ka moamla es say mukhtalif nahain. Angrayzi main ba’az

harouf ommomi boul chall

main eak aawaz kay hamel nahain hain. Maslan: But, put,

university, umbrella (U)

Kaee aur zobanoun main bhi surat-e-haal es say mukhtalif

nahain.Mukhtalif jazboun

aur haltoun main bhi harouf ki aawazain badal jati hain ya in ki

surat bilkul

mukhtalif ho jati hai. Yah kah en jazboun aur haltoun main

aalat-e-notaq aur

moawan aalat-e-notaq apni assal halat main nahain reh patay,

kayoun'kah in main

pehalnay aur sukarnay ki hamaisha shakti mojoud rehti hai.

Chand kaifiatoun aur haltoun ka tazkara yahaan zarouri lagta

hai ta'kah moamla

wazay ho ja’ay:

1- Ghusay ki halat main aawaz bhari ho jati hai

2- Dukh main naheef aur kam'zoor par jati hai

3- Paraishani main aawaz bay’tarteeb aur adam-tawazan ka

shakar hotihai

4- Bimari main aawaz toutti hai

5- Koee bhi andar moamla chal raha ho to lehja aur talafaz

badal jata hai

kayoun'kah her moamlay kay sath

koee na'koe jazba zaroor jurra howa hota hai.

a. aam aur achay mood main baithnay ki halat main aawaz

matwazan rehti haib

b. aam aur achay mood ki halat main laitnay ki surat main

aawaz pehalti hai jab'kah

karwat ki halat main

aawaz sukarti hai.

Es qisam ki tabdeli intahae ghour karnay say hi mehsous ki ja

sakti hain

c kuch logoun ko sotay main bolnay ki aadat hoti hai in ki

batain ommumun samajh main nahain aatein es ki waja yah hai

kah sotay main aalat-e-notaq aur moaavan aalat-e-notaq main

tabdeli aa jatihai. Dosra shaori koshesh na honay kay sabab

guftagu/baat cheet ki tarteeb aur alfaz ki nashest-o-barkhast

maravja nahvi nazam kay tabay nahain rehti.

C 1-Ommumi chaltay howay bolnay say aawaz daera banati hai

aur alfaz main“Noon”ka aazafa ho jata hai

2- Ommumi bhagnay say aawaz bikharti hai

3- Ghusay main dournay/lapaknay ya taiz taiz chalnay say

na’seraf aawaz bikharti hai, bai’tarteeb aur

tukroun main taqseem ho jati hai

4- Khushi main dournay/lapaknay ya taiz taiz chalnay say

nathnoun ka faction bhar jata hai.

D Door aur kisi dusaray rukh say bolnay say aawaz saaf aur

wazey nahain rehti.

# Monh kay rukh ki tabdeli say aawaz adam tavazan ka shakar

hojati hai aur es main bikhrao ki bohat se suratain paida ho

jati hain.

E a Ghusay ya pher khusi ki halat main lehjay aur talafaz main

tabdeli aa jati haib

b Teaz teaz bolnay ki surat main lehja aur talafaz badal jata hai

F 1- Aalat-e-notaq ya moaawan aalat-e-notaq main khalal ya

mazouri ya morozi kharabi kay sabab aawazoun ka nazam

matsar hota hai. Aalat-e-notaq ya moaawan aalat-e-notaq ki

bimari (Dama, galay ki kharash, gala pukjana, monh puk jana,

sanass ki takleef, dama, tap-e-diq, namuniya, naak ki hadi

bharna, gillar waghera).

Aawazoun kay nazam ko matasar karti hai.na ’ay harouf goya

vajoud pakartay hain.

Paray daant ya samnay kay dou daant tout janay say aawazoun

ka maravja nazam badal jata hai.

G 1- Aalaat-e-notaq aur moaawan aalat-e-notaq apnay

aalaqayhalaat mahoul aur mosmoun kay motabaq tarqeeb

patay hain. Es hawala say zobanain dusri walaitoun ki bohat si

aawazoun say mehroum hoti hain lihaza ba’daisi zoban boltay

samay es zoban ka ommuni lehja aur talafaz barqarar nahain

reh pata. Omumun movannas mozakkar ka majavza imtiyaz bhi

barqarar nahain reh pata.

Gharaz aisi bohat sari chezain aur moamlaat hain jo sikhay

ga’ay nazam ko es kay assal kay motabaq rehnay nahain

daitay. Zobani aur amli surat-e-haal main zamein aur aasman

ka faraq/boad mojoud rehta hai. Kisi bhi kalchar main

hazaroun mini kalchar pori aazadi kay sath, apnay apnay

daeroun main sans lay rahay hotay hain. Nasloun kay mazaaj

aur zarortoun main faraq mojoud rehta hai. Yah faraq assal

par apnay asraat moratab zarour karta hai, issay nazar'andaz

karkay nataej akhaz karna kisi tara darust aur hosh'mandi ki

baat nahain.

Urdu tarikhi, adbi aur lisani aaena

main

TEHQEEQ: PROF. MR MAQSOOD HASNI PHD

Prof. Mr. Maqsood Hasni (PhD)

Tarteeb-o-Tadveen: Prof. Mohammad Abdullah Qazi (PhD)

Bahawal'nagar, Pakistan

ABUZAR BARQI KUTAB”KHANA DEC.2016