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Sakhtyaat Hadood Aur Daerah-e-Amal, Eak Motalah
Sakhtyaat Hadood Aur Daerah-e-Amal, Eak Motalah
Sakhtyaat darhaqiqat zindgi kay tamam hawaloon, wastoon aur rabtoon kay baray main sochnay aur eak makhsos andaz say amal karnay ka naam hai. Dusray lafzoon main yah keh saktay hain kah sakhyaat zindgi aur os kay jomla moamlaat kay baray main na’serfaf ghoor karnay ka saliqa sekhati hai balkah apnay andaz say tajarbaat ka dhang bhi batati hai. Hum jo daikh ya soch rahay hotay hain, wo wohi kuch hota hai, say ziyada gher zimadarana aur gomrahkoin baat nahain. Hamara sochna daikhna, karna, likhna wagherah hamara nahain hota. Issi tarah hum apnay sochay, daikhay, samjhy, likhay wagherah par koe aakhri hukam nahain laga saktay. Sochnay daikhnay ya likhnay walay ki sochtay, daikhtay ya phir likhtay waqt moot waqay ho jati hai. Jis kay mota’alaq socha, daikha, samjha ya likha ja raha hota hai aurr jo os ka malahza kar raha hota hai, os ki zimadari bhar jati hai. Yah bhi kah sochnay, daikhnay aur likhnay walay kay andar ka nazar aur qari zinda ho kar mutharrak ho jata hai. Woh tanha nahain hota bal’kah un’gint samaji reshtoon say jura howa hota hai. Garema kay motabaq:
“Sakhtyati nazaam momkina insani reshstoon kay goshwaroon
par mabni hai”
Es hawala say malahza koninda ki bhi moot waqay ho chuki hoti hai. Es moqaam par samaj ka ejtamae sha’oor harkat main hota hai. Issi bonyad par sakhtyaat kay doo assool teh patay hain:
A- Tehreer khud ko likhti hai, mosanaf nahain likhta
B- Likhnay kay baad mosanaf ki moot waqey ho jati hai
Pehlay assool ka matlab yah hai kah likhnay wala en tehreeroon say (Kisi na’kisi hawala say) aagah hota hai, jo os mozo say mota’alaq pehlay say mojood hoti hain. Woh enhi ki kisi na’ay hawala say takraar kar raha hota hai ya az sar-e-neo (dobara), oon ki tashreh kar raha hota hai ya oon ka phir say samaj say reshta joor ya naya reshta talash raha hota hai. Jab woh yah sab kar raha hota hai os ka vajood na’paiad ho jata hai aur insani sha’oor, insani samaj ka roop dhar laita hai. Es moqaam par “Main” nahain “ Too” ki haisiat baqi rehti hai. Main, too kay mota’alaq bolta,sochta aur likhta hai. Tasavavaf kay sochnay aur amal karnay ka bhi yahhi andaz aur watira raha hai. Es liay sakhyaat kay es assool ko tasavaf kay khalaf samjna darust baat nahain.
Dusray assool kay motabaq mosannaf meaz eak zaria ya aalah’kar hota hai jo pehlay say mojood ko shakal dainay ka sazawar hota hai. Jab woh apna kaam kar chukta hai to os ki moot waqey ho chuki hoti hai. Yaeni woh tehreer os ki nahain hoti jissay woh apni samjh raha hota hai aur nahi os ki tehriroon ko os kay shakassi hawala say liya ja sakta hai. Kayoon’kah oon tehreoon ka os kay tashakhas say koe ta’alaq nahain hota.
Mosanaf choonkah meaz aalahkar hota hai es hawala say tehrerain khud ko lekhti hain. Urdu main es ka naam aamad hai. Ba’qool Molana Hali:
“Aamad say morad jo shair sha’ir ki zoban ya qalam
say bay’sakhta nikalta aur forun tapak paray”
Goya likhtay waqt, likhnay walay ki marzi erada ya koe socha samjha munsoba nahain hota balkah pehlay say mojood insani sha’oor harkat main hota hai. Likhnay sochnay ya bolnay walay ka vajood anqa hota hai. Haan woh moa’amlay kay izhar ka zariya zaroor hota hai. Issay yoon bhi keh saktay hain, hath qalam aur damagh os lumhay dar’haqiqat insani samaj ka ejtamae shaoor hota hai.
Hali nay moqadma Sheir-o-shaeri main aamad kay nazrea ko raad karkay aavord ka nazreya diya hai. Aavord kay hawala say daikha ja’ay to bhi tan es par tooty gi kah mosunnaf ya sha’ir apnay liay nahain ya phir apnay liay nahain lekh raha hota. Os ki apni zaat ko os kargozari main zara bhar dakhal nahain hota balkah wahaan bhi insani samaj ka ejtamae sha’oor mutharrak hota hai. Dr. Mohammam Amin nay kiya khoob kaha hai:
“Shaeri kisi bhi saqafat ka mowassar tareen, latif tareen aur
dilkosha ezhar hota hai.”
Shaeri kisi sha’ir ka lisani izhar nahain balkah saqafat ka lisani izhar hai. Jab yah kaha jata hai kah shaeri saqafat ka lisani izhar hai to sha’ir ka shaeri main vajood madoom ho ja’ay ga. Sha’ir dar’haqiqat eak samaj ka naam hai na kah os say morad koe mutkhalas shakhas. Es liay shaeri ka kisi mutkhalas shakhas kay hawala say motaliya karna nahaet gomrahkun ho ga.
Tashreh-o-tafheem main shair ki shakhasiat os kay zaati halaat aur os ka zaati mahool ko mad-e-nazr rakhna tuashre ko akae tak mahdood kar dainay kay motradef hai. Dusri taraf motaliya karnay wala, doran-e-motaliya madoom ho jata hai. Wahaan bhi ejtamae samaji shaoor kay tehhat motaliy ho raha hota hai. Tehreer, jissay Sosear nishan (Sign) ka naam daita hai, doo hessoon main monqasem hi:
1- Dall (Signifier)
2- Madlool (Signified)
Daal koe bhi ba’maeni lafaz say wabasta shay ka tasawar. Her dall ka eak madlool hai or her madlool lachakdar hota hai. Dall aur madlool kay darmiyan reshta ban jata hai, balkah reshta mojood hota hai jo kah saqafti nazam ki paidawaar hota hai. Lafaz Abba kay sath eak tasawar wabastah hai. Abba eak shakhas say mota’alaq saqafti nishan hai. Ensani samaj main taqreban six arab insan bastay hain jo banawat aur haiat kay hawala say taqreban eak say hotay hain, En sab kay liay yah nishan nahain. Es nishan ka ta’alaq kisi makhsos shakhas say nasbi hawala say jorta hai. Goya bohat say eak say logoon main kisi makhsos shakhas ki shanakhat ki yah almat hai. Taya abba, dada abba, nana abba waghera kay sabqay kisi dosray samaji reshtay ki shanakht wazey kartay hain jo abba aur samaj kay araboon insanoon say alagtar hain.
Ga’ay ka eak madlool hai, jo digar janwaroon say alagtar tasawar daita hai. Ga’ay pharnay sonnay say kisi beal, onth, gadhay ya kisi aur chopa’ay ka tasawar zehhan main nahain obherta. Yah lafaz (Sign) sontay hi:
A- Ga’ay jo eak chopaya hai aur doodh diyta hai ka tasawar obharta hai.
B- Lafaz ga’ay aur dosaray janwaroon say mota’alaq alfaz aur oon say wabasta tasawaraat ki tafreeq samnay aa jati hai kah ga’ay gadha onth, billi wagherah nahain hai balkah oon say mukhtalif hai.
Tafreeq kay zimun maim Sosiar kehta hai:
“The sound of a word is not itself important but the phonetic contract which allow us
to distiduish the word from ansy other”
Es eqtabass ki roshni main lafaz ga’ay char akaeoon say mil kar eak kolli wahdat ban saka hai:
1- Ga’ay ka dosray janwaroon say es liay reshta hai kah woh dosroon ki shanakhat ka zarea hai.
2- Dusroon say faraq ki bana par es ki apni shanakht qaem hai
3- Daal aur madlool ga’ay kay nishan say wabasta hain.
4- Mosannaf aur qari kay adraak ka aala aur ga’ay nishan kay samaj main yah pehlay say establish hai.
Sakhyaat kay motabaq kisi nishan ki koe aakhri tashreh nahain hai. Lafaz ga’ay eak mukhsos aur doodh say wabasta ho kar bhi phir say dohra’ay janay ka mahtaj hai. Es say koe teh’shuda maeni wabata nahain kiay ja saktay. Qirat aur tafael tehzeeb kay andar aur tarekh kay mehvar par hai. Yaeni maenoon main tabdeli aati rehti hai es liay koe qirat ya tashreh aakhri tashreh nahain hoti. Yahaan tak kah kisi nishan ko bhi estakam hasal nahain. Eak hi moashray main os ki ashkali tabdiliaan aati rehti hain. Jaisay lahoo say laho, taraph say tarap, dowana say diwana, awal say ahwal, qufli say qulfi wagherah . En say eak madlool zaroor wabasta hai. Yah bhi kah boltay howay alfaz ki rovaet, likhay howay alfaz say bohat pehlay ki hai.
Yah moa’amla Quran kay khalaf bhi nahain kah nishan (Qurani estala main esma) nazlah hain.Bilashuba Aadam ko esma skha’ay gay aur woh en kay hawala say digar mukhloqaat say motbar aur mohtaram tehray. Zameen par aatay hi na’seraf jagah main tabdeli aae balkah mahool aur halaat bhi aalag say mayassar aa’ay. Insan garohoon, tabqoon, kunboon, qabiloon, jama’atoon aur nasloon main batt giya. Es taqseem kay sabab izhar aurr rabtay kay liay ossay apnay nishan (traces) takhleeq karna paray. Agar ataya (Nazlah) nishan challay aatay to na’seraf neshan ko estakam mayassar rehta balkah gher lachakdar hota. Es tarah qiraat aur tashreh main bhi ta bdeli na aati.
Eak samaj main tafreeq kay sabab ungint paishoon, tabqoon, garohoon aur qunboon say loog ta’alaq rakhtay hain. Eak hi samaj main bohat say mini culture sanas lay rahay hotay hain. Jo aalag say akaeaan ho kar bhi eak wahdat ka hissa hotay hain aur wo jaal kay dhagoon ki tarah apiss main wabastah hotay hain, onhain aalag nahain kiya ja sakta. Kisi azeem-ul-shan emarat ki her eint ki zaroorat aur os kay hosan ka lazmah hoti hai. Es haqiqat kay ba’vajood her eint ki apni shanakhat aur os say eak madlool ka tasawar gorra howa hota hai. Ta’hum wahdat kay hawala say woh madoom ho chuki hoti hai. Yah bhi kah ba’toor-e-aakae nazar aur qari ko mutharrak rehna perta hai. Yah es aakae ki anna ki majbori hoti hai.
Janab-e-Ameer (AS) say yah qool munsoob kiya jata hai, ‘ kehnay walay ko mat daikho os kay kahay ko daikho’ Yah mosanaf ki moot ka khula élan hai. Es tarah qari nazar samay kehnay ya likhnay walay ki ongli pakar kar qiraat aur tashreh ka farizah kayoonkar sar anjam diya ja sakta hai aur na’hi woh ba’toor-e-nazar qari wagherah es ki tashreh kar raha hota hai. Aisa mumkin bhi nahain kah eak wakeel jo shaeri ka zooq rakhta hai, Ghalib ki shaeri partay waqt Ghalib ki zaat, halaat aur mahool ko samnay rakh kar os ki shaeri say haz hasal karay ga. Woh es ka paband nahain. Ghalib os ka ehhad, kisi tarekhi boad ya tasalsal ya kisi siyasi jabr say os ka kiya ta’alaq ya os ki dilchaspi la’yaeni se baat hai. Woh jo phar raha hota hai woh bhi to os say pehlay ki tashreh hai. Dusri baat yah kah woh kahi hoe baat ko apnay andaz main dohraay ga. Jab woh dohra raha ho ga wakeel culture harkat main ho ga na’kah koe eak wakeel ho ga. Es tarah Galib bhi madoom ho chuka ho ga. Ta’hum Ghalib kay sath hi (Identified) wakeel ki moot waqay ho chuki ho gi. Es ki tashreh wakeel culture main aakhri tashreh na ho gi kayoonkah kisi bhi samaj kay hawalay, mehdood aur aakhri nahain hotay aur nahi en hawaloon ko estakam hasal hota hai. Her porana hawala nae tashreh ka sabab zaroor banta hai.
Zamani-o-Makani faslay aur taghairaat, Ghalib say mota’alaq wakeel culture kay pairoo nahain hain. Ga’ay ka madlool “Ga’ay Culture” say wabasta hai. Issay gao culture ya bartanivi cow culture say nathi nahain kiya ja sakta. Goya eak say culture (Naam kay lihaz say) main makani-o-zamani fasloon kay sabab qirat aur tafhoom-o-tashreh kay taqazay aur zaroortain badal jati hain. Maslan:
• Maqtool ki lash kay sath falaan rang, qad kath ki ga’ay zibah karkay gosht mas kiya giya to woh bolnay lagi
• Mosa ki adam mojoodgi main ga’ay kay bachray ki Bani Israeel poja karnay lagy
• Gao mata ko zar ponchna paap hai
En hawaloon ko daraj-e-zael hawala say kaisay or kayoonkar nathi kiya ja sakta hai:
o Woh to Allah ki ga’ay hai
o Ga’ay zeibah karkay gost goraba main baant doo
o Os nay Bakar Eid par javan aur sehhat’mand ga’ay zibah ki
o Bhuri ga’ay ka doodh patla aur zardi mael hota hai
Daraj-e-bala jumlay ga’ay say wabasta tasavar kay mukhtalef madlool samnay latay hain.
Sakhtyaati fikar Albar Kameo Kay “Sasifas” say bhi mamasal qarar nahain di ja sakta. Sasifas to la’yaeieat ki alamat hai jabkah sakhtyaat main phir say dohray janay ka amal, mazeed khoj or mazeed maeneviat ki talash say ebarat hai. Sakhtyaati rovaea (teh dar teh) talash, scienci aur falsafiyana hai. Baez logoon ko yah rovayah zehni warzesh say mutmasal lagta hai. Mahar-e-nafsyat eak hi sawal nafasyati mareez say mukhtalif andaz say es liay dohrata hain kah woh madlool say wabastah ziyadah say ziyadah karyaan jama kar sakay. Es fael kay doran daal aur madlool madoom ho chukay hotay hain kiyoonkah yah donoon eak azeem wahdat say wabastah ho chukay hotay hain. Woh “ shanakhti kaji” ko talash karnay ki kosehesh kar raha hota hai. Issi tarah kisi funparay main na’ay maeni talash karnay ka amal bulkul maher-e-nafasyat ka sa hota hai. Qari bar bar dohra’ay janay kay amal kay zareay kisi natejay par ponch janay ki sae karta hai. Ta’hum es ka hatmi natijah kabi bhi raad ho sakta hai.
Nishan “Research” par hi ghoor farmaein search kay lughvi maeni talash karna kay hain.
Re dobarah dohray janay say mota’alaq sabqa hai, yaeni dobarah talash. Lafaz yah zahir kar raha hai kah talash pehlay ki ja chuki hai ab essay dobarah talash kiya ja raha hai ya dobarah say talash karnay ki zaroorat hai. Leliford Dodi issay talash-o-justajo ka naam daita hai. Taxman issay masael kay hal kay liay eak ba’zabtah monazam kosehseh qarar daita hai. Naerson kay nazdeek research sachae ki talash ka zareah hai. Jis kay zareay haqaeq–o-afkar ki talash ki jati hai. En ehl-e-danish ki tarefoon (Definition) say daraj-e-zeal amoor ki nishan dahi hoti hai:
A- Talash, dohra’ay janay kay amal ka naam hai
B- Dohra’y janay ka amal haqaeq-o-afkar ki talash kay liay ekhtayar kiya jata hai
C- Mojood say aagay bhernay ki kosehseh ki jati hai.
D- Mojood tasalli bakhsh nahain
E- Aazafah ya tarmeem waghreah kay liay mojood say aagay bhera ja raha hai
F- Mojood ko raad karkay aagay bhara ja raha hai
E- Re dobarah say mota’alaq sabqa hai
Sakhtyaat main aagy kay liay Post ka lafaz estamal kiya jata hai. Baez log raad-e-sakht aur sakht shakni ko sakhtyati fikar ki naïfi samjhtay hain, halaan’kah yah darust nahain. Raad-e-sakht say morad mojooda tashreh say enharaf jabkah sakht shakni kay maeni pehlay say mojood say inkar karkay ossi ya kisi aur zaveay say aagay bherna hai. Es say yah natejah akhaz kiya jata hai kah koe qirat ya tashrh aakhri nahain. Issay kisi waqt bhi raad kiya ja sakta hai. Os ki jagah koe nae tashreh ya qirat paish ki ja sakti hai aur yah silsalah jari rehta hai.
Waqt halaat mahool, mosam hajaat, amerjah, zaroortain, nazreay wagherah sakat-o-jamad shay nahain hain. En main taghereraat aatay rehtay hain. Qari ya nazar kisi gher lachakdar zaviay ya asool ka matehhat nahain hota. Os kay paish-e-nazar doo moamlay hotay hain:
A- Neshan ki qirat
B- Nishan say wabastah tasawar (Madlool/Signified)
Bohat say rijat pasandoon ka esrar hai kah lafaz ki qirat ehal-e-zoban kay rovaeay ki paband hai. Kisi bhi tabqay ko ehal-e-zoban qarar daina, insani samaj ki mojodgi say enkar kay mutradaf hai. Ehal-e-zoban to eak akae hain likin jab woh qirat ka moamlah teh kar rahay hotay hain, madoom ho jatay hain. Ustad Nasakh nay jo assool Urdu kay liay wazay kiay, khud oon kay haan en say enharaf milta hai. Es surat-e-hal kay tehhat kisi akae ko wahdat tasleem kar laina sakhtyati motalah say inkar hai. Yah enharaf apni asal main sakht shekni hai. Issi tarah lafaz ya nishan (Trace/Sign) say wabastah tasawar qirat say alag nahain aur na’hi qirat, os tasawar (Madlool) say koe alag cheez hai.
Nishan koe khudkar akae nahain. Daal aur madlool eak dusray kay liay lazam-o-malzoom hain. Yah kayoonkar mumkin hai kah kisi daal aur madlool ka hayat kay dusray shoboon say ta’alaq na ho. Tasneef ka infrastructure codes aur conventions par mushtamil hota hai. Yah codes or conventions tasneef ko hadood say aazadi dalatay hain. Her kood or convention, qirat or tashrah ko apni hadood kay jabr main lay laita hai aur issi kay motabaq qirat aur tarshreh kay waqt os kood ko qari ya sharah mar jata hai. Os ki moot insani samj ko zinda rakhti hai. Lafaz izhar tak hi mehdood nahain hotay balkah woh to izhar kay liay moharrak surat bannay ki koshesh kar rahay hotay hain. Oski yah moharrak surat joon joon safar teh karti hai construction aur deconstruction kay mowaqay bhar jatay hain. Pas-e-sakht daikhnay aur partal karnay kay nazreay nay mosannaf ko matan say alag karkay os ki jagah shair’eat (Poetic), jo kah saqafti codes or conventions par mabni nazm hai, ko day di hai. Yoon saqafti nazam ko ehmeat hasal ho gae hai. Tanqeed, mosannaf ki sowanhi hisiat ki baja’ay os ki takhliqi hiseat ko ojagar kar rahi hoti hai. Yah baat yaqenan bari aajeeb lagti hai kah mosannaf ko nazar andaz karkay os ki takhliqi hisiat ko ojagar kiya jar aha ho likin haqiqat yahhi hai.
Mosannaf ki takhliqi hiseat zaat pat, rang nasal, alaqa, qabilah, jamat, garoh,kunba wahherah isi kasafatoon say pak hoti hai. Woh, mosannaf jo akae hai, ki mahtaj hoti hai. Mosannaf ki takhliqi hiseat bohat aagay tak pehli hoe hoti hai . Kaha jata hai agar sachae tak rasae ki koshesh ho to itna aagay (Post) bhera ja’ay kah sohabah ki saf main shamel ho jaein, (Alama Shibli Namai) yahhi taraqqi qarar pati hai. Pas-e-sakht kiya hai? Yahhi to hai aur yah amal sakht sakni kay bagher mumkin nahain. Syed Abid Ali Abid ka kahna hai:
“ Matalib kay izhar-o-ablagh kay mukhtalif aloom poranay alfaz ko
assay maeni pehna daitay hain kah woh es élan ki khas estalah ban jatay
hain aur oon main lughvi maeni say kahain ziyadah vosat aur nae dalaltain
paida ho jati hain.”
Es eqtabas par zara ghoor farmaein yah sakhtyati fikar ki namaeindgi kar raha hai. Yaeni:
1- Neshan aur os ki qirat ko estakam nahain
2- Izhar-o-ablagh ka amal sakht shakni ka baes banta hai
3- Tashreh ka amal tehrao ka shaker nahain hota balkah her tashreh kay raad honay ka khadshah baqi rehta hai
4- Daal say wabastah madlool wosat ekhtayar karta hai aur os main nae dalaltain paida hoti jati hain
Adab eak samaji qowat ka naam hai. Issay kisi makhsos akae (Mosannaf) say jora nahain ja sakta Zaan Pal Sartar bhi akae ko wahdat say aur wahdat ko akae say nathi karta hai. Prof. Abdul Qader Sarwari ka kahnana hai:
“ Shaeri bagher takhael kay paida nahain hoti”
Takhael, sha’ir kay zaati hawaloon ka paband nahain aur nahi woh sha’ir ki zaat tak mahdood hota hai. Es ka sha’ir ki zaat say seray say koe taalaq hi nahain hota. Shair to eak zareaa-e-izhar hai. Sakhyaat adab ki os shairiat (Poetic) kay nazam ka taeyan karna chahti hai jis ki ruo say adab samaji tashkeel ki jamalyati sata kay toor par izhar pazeer hota hai aur ba’toor-e-adab kay phara aur samjha jata hai. Es baat ko yoon bhi kaha ja sakta hai kah matan aur qari (Shaeri ki takhleeq kay baad aur os ki qirat kay waqt tak) eak dosray ka samna fael aur mafool ki hiseat say nahain kartay balkah donoon ki taqseem khud qari kay andar janam laiti hai. Dusray khayalaat ko sochnay or samjhnay kay doran khud qari ki apni enfaradeet pas manzar main challi jati hai kayoonkah os ki enfaradeet ki jagah kharji khayalaat lay laitay hain or ab yahhi mozoo hotai jiss par os ki towajah hotati hai. Syed Abid Ali Abib kehtay hain:
“Ghalib nay kasrat say sanatain estamal ki hain likin aissi khoobi
say estamal ki hain kah mahal-e-maeni kay baja’ay moawan-e-maqsad hoti hain or jab oon ki taraf towajah delae jati hai to eak khass qisam ka tahaiyar ensbat aur estajab hasal
hota hai”
Ghoor farmaeay:
1- Yah sanatain Ghalib ki taskeel ki hoe nain hain, Ghalib kay haan
oon ka estamal howa hai
2- Ghalib say pehlay oon ka estamal hota raha hai, phir say estamal kay
maeni yah hain kah nae tashreh, nae qaurat aur na’ay maeni tashkeel pa’ay hain
3- Ghalib kay haan mostamal sanatain mahal-e-maeni ki baja’ay moawan-e-maqsad hain
Eak bar phir ghoor farmaein:
1- Ghalib pehlay say mojood ka naya estamal daryaft karnay kay liay
pehlay estamal ko deconstruct kar rahay hain
2- Pehlay say mojood mafaheem ko raad karkay na’ay zavioon ka ehtamam
kar rahay hain
3- Mahal-e-maeni ki baja’ay moavan-e-maeni bana kar pehlay say mojood
mafaheem ki kaenat say enharaf kar rahay hain
4- Yah kaam mojoodah samaji-o-adbi set up kay hawala say sar’anjam day raha hai nakah Ghalib
woh to maez eak wasilah/zarea/wastah hain
5- Woh na’seraf sakht shakni kar rahay hain balkah phir say dohranay kay amal
par amal paira hain
Prof Mashkoor Hussain Yaad kay haan mairi en morozaat ki tasdeeq mojood hai:
“Her lafaz par os kay aam say aagay bhar kar socheay tab ja kar gunjena-e-maeni
ka talisam aap par khullay ga. Pehli nazar main aam maeni say aam mafhoom hi
niklay ga. Khas maeni to zarah ghoor karnay kay baad hi maloom hotay hain.”
Goya:
1- Eak bar pehlay socha giya hai jo mojood say raad ho kar phir say socha ja’ay ga
2- Bar bar sochnay say hi gunjena-e-maeni ka talesam khul sakta hai
3- Koe bhi soch hatmi aur aakhri nahain
Fikri itabar say mofakar maez sochnay ka eak ema hai jis main woh kuch nahain. Fikar eak fael ko janti ha aur os ki shakhsiat ko bhi. Es soch say aaghi rakhnay wala es say ziyadah dilchaspi nahain rakhta kah aakhar socha kiya gaya hai. Es main agar sochnay walay ko rakh lain to woh sochnay ki maez akae ho gi. Kisi akae say aaghi hasal karnay walay ko kul say kiya dilchaspi ho sakti hai. Aaghi hasal karnay wala soach say wabastah madlool say dilchaspi rakhta hai. Os ki yah dilchaspi fard-e-wahed ki dilchaspi nahain hoti kayoonkah dilchaspi lainay wala os waqt madoom ho chukka hota hai. Es ko zara aagay (Post) bhir kar daikhain to aiaan ho ga kah mojoodah soch kay hawalah say pehli soch (Sign) aur os say wabastah tasawar (Signified) madoon ho chukay hain. Es kay sath nae soch dainay wala maez aala’kar hai. Es soch main os ki apni shakassiat ka koe dakhal nahain hota. Yah bhi kah nae soch (Tashreh) par ghoor karnay wala (Ba’toor shakhas) madoom ho chukka hota hai. Akaeaan madoom ho kar wahdat ban jati hain. Peer Abdal Qadar Jelani farmatay hain:
“Her mooman es cheez ka mokallaf bannaya giya hai kah qismatoon ki mojoodgi
kay waqt oon kay hasool-o-akhaz kay silsilay main os tak towakaf say kaam lay
jab tak os ki qobooliat ka hukam na mil ja’ay aur yah maloom na ho ja’ay kah yah
shay os ka masoom hai”
Hazeat Peer Sahib kay kahay par ghoor farmaein teen amoor ki wazay nishan’dahi hoti hai:
1- Cheezoon ki qismat hoti hai
2- Hasool-o-akhaz kay moaamlah main towaqaf aur taftesh say kaam liay jana chahea
3- Shay kay maqsoom tak rasae hi asal aur haqeqi kaam hai
Pehli baat ka matlab yah kah her daal ka eak madlool hota hai. Dusri ka matlab yah hai kah jo madlool hum samjh rahay hotay hain wohi kisi daal ka haqeqi aur asal madlool ho, zarori nahain. Tisri baat kay maeni yah bantay hain kah madlool bar bar raad hotay hain aur yah amal jari rahna chahiay. Es amal kay motwatar aur masalsal jari rahnay say shay kay haqiqi mafhoom (Madloo) jo khalasstan os say wabastah ho, tak rasae mumkin ho sakti hai.
Kisi shakhas par qatil honay ka bila tehqeeq fatwa sadar kar daina mabni bar ensaf nahain ho sakta kayoonkah yah zaroori nahain jo hum dakh rahay hoon, samj rahay hoon woh bazat-e-khud haqiqat nahain hain. Dusra jab hawas kaam ya jo hamain bataya jar raha ho , sach ho yah wohi ho jo hum aankhsoon say daikh rahay hoon ya samajh rahay hoon. Hamaray hawas haqiqat tak rasae ka zarea zaroor hain likin jo kar rahay hotay hain oon ki os main zaati hiseat sefar ho jati hai. Lihaza oon par ba’toor akae yaqeen kar laina ghalat baat ho gi. Issi tarah jis moamlay ko daikha, sonna, samjha ya ghoor kiya ja raha hota hai, bhi akae nahain. Moamlay par ba’toor akae baat karna, nataej say bohat door rehnay kay mutradaf ho ga. Malahzah honay aur malahzah karnay main donoon akaeaan eak wahdat hoti hain. Madlool ki moot say wahdat janam laiti hai aur issi hawalah say tashreh ka maslah teh pa sakta hai.
Malahzah karna aur malahzah hona ko haqiqat tasleem kar lainay say na’esnsafi janum lay gi aur yah amal bai’gonah ko phansi kay phanday tak lay ja’ay ga.
Phir say ghoor karnay ka amal gher fitri nahain. Quran-e-Majeed ghoor-o-fikr karnay ki targheeb daita hai. Ghoor karna nishan (Trace) ki bar bar qirat karna hai. Nishan ko mukhtalif zavioon say parkhna, os kay sath ensaf karna hai. Her daal kay sath wabastah madlool koe attal aur na’qabal-e-tagher cheez nahain.
Taftesh kay doran qatil say wabastah mulzam (Daal) ko qatil (Madlool) nahain samjha ja sakta. Ja-e-wardaat ka bar bar malahzah karna, gowahoon kay bar bar biyan qalamband karna, qatal say mota’alaqa ashya ka malahzah karna aur oon say mota’alaq sowal othana aur malomaat hasal karna, jo baat samjh aa rahi ho kay mafaheem par bar bar ghoor karna nahaet zaroori hota hai. Ho sakta hai jissay qatil samjha ja raha ho serray say qatel hi na raha ho. Yah bhi baed az qeyas nahain kah maqtool bhi haqiqi maqtool na ho. Ja-e-wardaat aur ashya-e-moqa ka madlool say koe ta’alaq wastah hi na ho. Sasear ka kahna hai:
“Jo maeni zaher ho rahay hoon woh maeni, wohi nahain hotay jo zahir ho rahay hoon
kayoonkah ghaeb ya eltawa main dalay howay maeni bhi hotay hain. Issi sisalay main
(hi) Dareda nay nazrea-e-eftaraq ko wosat d.”
Ashya azdaad kay asar say shanakhat ka zarea banti hain. Kursi es liay kursi hai kah woh charpae, maiz, darwazay wagherah say alag’tar hai. Raat din kay hawalah say pehchani jati hai. Din na ho to raat pehchani na ja sakay gi aur na hi Din aur Raat alag say koe daal hoon gay. Qatl ki taftesh main eftaraki aanasar jama karkay, nataej akhaz karna ensaf kay taqazoon ko pura karna hai.
Kisi qatl main qatil or maqtool ka hona zaroori aur fitri si baat hai. Tehreer bhi fitri toor par mojood hoti hai. Issi tarah her daal ka madlool hona koe nae baat nahain. Jughra es baat ka hai kah kisi daal ka wohi madlool hai, jo samjha ja raha hai. Maqtool ka wohi qatil hai, qismat ka wohi hasool-o-akhaz hai, kisi moamlay kay baray main socha ja raha hai, wohi darust hai’ zaroori nahain.
Duryafat aur hasool-o-akhaz kay liay lazam hai kah dohranay ka amal jari rahna chahia. cival judge kay faisilay kay khalaf session kort aur session kort kay fesilay kay khalaf high kort, High Kort kay feselay kay khalaf supreme kort main appeal ki jati hai. Yah sab kuch dohray janay ka amal hi to hai. Police thanay say supreme kort tak kisi daal ka haqiqi madlool daryaft karnay ki koshesh hai. Sakhtyaati kay noqta-e-nazar say tafteshi-o-tehqeqi karwae kay andar madlool (Qatil) talash karnay ki sae ki jati hai. Ta’hum daal say wabastah majavzah madlool haraf-e-aakhir nahain. Agar kaha ja’ay zoban kay andar adab hota hai to koonsi ghlat baat ho gi. Taftesh/tashreh eak wahdat ka naam hai. Dohra’ay janay kay amal say aissi hi eak aur wahdat tak poncha ja sakta hai.
Sasear nay mukhtalif aur oon kay bahmi reshtoon aur issi tarah oon kay tehzibi-o-lisani mushtarik rovaeoon kay zareay eak tarah ki “Lesani/Tafhimi wahdat” (Signified) kay zareay talashnay ki koshesh ki hai aur yah sab adrak kay haad ki cheez hai:
“Omomi aur reshtihati tonazar main zoban ki shanakht ka naam hai aur koe
aisa lisani amal bhi jo fikar bhi rakhta hai, ossi toor par kuch takhleq ho
sakta hai ya ho to yah bhi os ka haq ho sakta hai aur reshtay bhi goya ossi
toor os say kuch na’kuch vajood manatay rehtay hain”
Marozaat-e-bala ko Dr Waqar Ahmed Rizvi Kay es eqtabas kay tonazar main malahzah farmaein, moamlah saf ho ja’ay ga:
“ Adab haqiqat-e-kharji bhi aur haqeqat-e-dakhli bhi (hai). Woh zindgi ko misaliat
ki oon balandioon par lay jata hai Jahaan amli quwatain shakast-o-rakht say dochar
hoti hain, shaed yahhi woh moqam hai jab mada sha’oor say, vajood tasawar say, rooh
jisam say aur amal fikar say, pehlay vajood main aata hai.”
Haqiqat daikhli aur kharji kiya hai, Prof. Mashkoor Hussain Yaad ki Zoban main malahzah farmaein:
“ (Haqiqat Kharji) Jo pehli nazar (Qerat) main samajh main aa ja’ay jabkah
haqiqat-e-dakhli jo zara aagay bhar kar nazar aa’ay”
Pehli nazar main samajh main aanay walay aur aagay bhar kar samajh main aanay walay ko bhi madlool hi kaha ja’ay ga. Donoon eak hi dall kay madlool hoon gay. Sahi or darurst ki daryaft, phir say dohranay kay amal say momkin ho sakti hai. Yaeni eak daal say kae madlool wabastah ho saktay hain aur eak madlool say kae eftaraq monsalik ho saktay hain. eftaraq kay phelay halqoon kay beach/bil’moqabal kisi daal ka assal maqsoom nazar aa’ay ga. Ba’surat-e-digar sab kuch ghalat ya pher galt fahmi par mabni ho ga.
Nazrea shonea aur science kay hawalah say sakhtyaat kay ziman main kuch na daraj kiya giya to yah motalea adhora rahay ga. Dr. Gopi Chand Narang ka kahna hai:
“ Haqiqat ka assal-ul-assool agar kuch hai to shonea hai. Yahhi haqiqat-e-kolli
hai. Haqiqat-e-motliqah, yahhi tatha hai. Issi ki manzal narwan hai ya koli haqiqat
ki manzal. Es kay bagher na’to giyan mumkin hai aur nahi giyan ki tarseel aur nahi
sansar ki tarseel aur nahi sansar ki sachae es kay bagher pehchana ja sakta hai. Apni
motleq hisiat say shoni fitri insani vajood main adam vajoodiat ka ehsas hai.
(Hazrat Maha’atma) Bodh nay tamam ma’baad-ul-tibiyati sawaloon ka jawab khamoshi, shonea say
diya hai. Khamoshi eak zabardast harkyati tasawar hai. Aawaz say kahein ziyadah
taqatwer aur aswaat aur maeni kay un’gint emkanaat say bhar’poor. Gher assal (sawal)
Kay zareay asliat ko janun’na aur samajhna na’mumkin tak pehum-e-masalsal”
Khamoshi adam vajoodiat ka izhar hai. Ta’hum es kay batan main maeni ka tofan-e-bala mojood hota hai. Yaeni yah manviat say labraiz hoti hai, jis ko talashna bayan karna baqi hota hai. Jo daryaft kiay ja rahay hotay hain oon par qatiat ki mohar sabat nahain. Insani zehan main yah baat vadiat hai kah woh mojood ( Jis kay mota’alaq adraak kay liay sowal othtay hain) par ekhtara’aat ka eak aali shaan mahal tameer kar day. Faronoon kay maqbaroon say milnay wali ashya aur tehrerain khamosh hain. En ki khamoshi ko daryaft karnay kay liay fikr masalsal aur barabar doray challi ja rahi hai. Damagh reshtoon say monsalik honay kay sabab baher ki kaenatoon ko bhi reshtoon kay maal kay toor par daikhta aur perkhta hai. Es tonazar main hi un’gint mafrozay ba’toor madlool samnay aa’ay hain likin enhain haraf-e-aakhar ka darjah hasal nahain hai. En sab ko dohra’ay janay kay amal say gozarna paray ga. Khamoshi say wabastah ekhtarae tasawar apni zaat main maez ekhtara kay sewa kuch bhi nahain. Signification kay doran na janay koon’sa reshtah nazar andaz ho giya ho. Jaal tabhi mokamal jall ho ga jab os ka her dhaga mojood ho ga. Dr. Wazir Aagha kay ba’qool:
“Sakhtyaat markiz eak noqtay par murtakiz honay kay baja’ay rabat-e-bahum
ki hamil eak surat main samnay aa giya hota hai”
Es hawalah say phir say dohra’ay janay ki hajit zinda rahti hai. Markintael thuri kay motabiq daramdaat kam karnay kay liay hamah waqt aur her shoba main hokumti madakhlat zaroori hai. 18vein saadi main yah nazreaa raad kar diya gaya. Fredman nay her shoba main madakhalat ko ghalat qarar diya. En sab kay bar’aakas Sakarth ka kehna hai:
“They must also admit that it is utility and production function that are independent
of government policies”
Ghoor farmaeay eak daal kay kitnay madlool samnay aa gay hain aur na’janay kitnay madlool samnay aaein gay. Ta’hum yah baat teh ho jati hai kah mojoodah sakht ki deconstruction say hi pas-e-sakht mafaheem talash kiay ja saktay hain. Nishan khasam, ahwal, ya jaloos kay mojoodah mafaheem aur tashreh ko aakhri qarar nahain diya ja sakta. Es kay liay pas-e-sakht daikhnay ki zaroorat hameshah mehsus ki jati rahay gi.
Nurgasiat kay estaray main insan nay khud say piyar karnay ka mafhoom liy jabkah Lakaan nay es say es ki qatiat cheen kar eak nae fikar di. Os kay motabaq jab bacha sab say pehlay apna chehrah aaena main daikhta hai to pehchan ka eak tasawar (Madlool) os kay zaihan main obherta hai. Dobara ghoor karta hai to ossay apnay bikhray howay jisam main eak wahdat nazar aati hai. Ossay eak tarah kay kheyali, tasavarrati or masali “mein” ka ehsas hota hai. Ossay wohi “mein” ka marae ya mirror stage kehta hai. Bachay ko khushi hoti hai kah woh eak wahdt hai.
Sakhtyaat kay nazdeek koe neshan la’yaeni or bay’maeni nahain hota.Es kay mokammal ya na’mokammal maeni zaroor mostamal hotay hain or os say koe na’koe tashnah madlool wabastah hota hai. Os kay baray main yah kehna kah woh maeni nahain rakhta, darust baat nahain. Haan yah to kaha ja sakta hai kah kisi neshan kay aakhri or hatmi maen khoj talab hain. Bilkul issi tarah Dareda hatmi maeni ko raad karta hai or her tashreh ki eak or tashreh mumkin qarar dayta hai.
Omuman kaha jata hai kah sakhtyati fikar maghrab ki dain hai. Yah nazreaa theak nahin. Islam kay pass (Khamosi), issi tarah Hazrat Budh kay haan (Shoniaa)yah fikar bohat pehlay say mojood hai. Hazrat Budh ka nazreaa shoneaa zeer-e- beass aa chukka hai. Musalman issay ejtehaad ka naam daytay hain.Kisi Mujtahed ka hukam her jagah , her door or her kisi kay leay qabal-e-qabool ho, zaroori nahain. Es main raad-o-badal kay emkanaat baqi rehtay hain. Ejtehaad kabhi tehrao ka shikar nahain hota balkah moaamlay main maenveaat peda karta rehta hai.
Jehaad say enkar kufar kay zumray main samjha jata hai. 1857 main Ulma-e-Hind nay jehaad kay khalaf fatva deya. En bohat saray Ulma kay baray achi ra’ay nahain rakhi jati. Mayray dost Dr. Mohammad Abdullah Qazi ka movaqaf hai kah Ulma nay musalmanoon ko bachanay kay leay yah fatva deya. Qazi sahib nay zameni or maadi haqaeq ko mad-e-nazar rakh kar yah baat ki hai. On say etfaq kiya ja’ay zaroori nahain tahum moaamlay ki eak sehhatmand tashreh zaroor hai. Bilkul issi tashreh sakhtyaat kisi eak tashreh ko aakhri tashreh nahain manti.
Sakhtyaat ashkhass, ashya, moaamlaat, emkanant wagherah ko makhsoss daeroon or korroon tak mahdood nahain rehnay daiti balkah oon ka reshtah jumlah daryaft kaenatoon say jorti hai. Yahhi nashanoon say mota’alaq kae aur kaenatain talashti hai. En kaenatoon kay mota’alaqaat say bhi en kay natay, reshtay aur ta’alaq ki khojh karti hai. Yahhi wajah hai kah sakhtyaat ko baghyana fikar ka naam diya jata hai. Ya reshtay aur ta’alaq tornay ko fael-e-haram qarar daiti hai. Raat aur din kay assool-o-zowabat aur moaamlaat alag sahi likin en kay tazad hi en ki pehchan hain. Agar ziddain mojood na
hoon to nishan ki maenviat khatam ho ja’ay gi. Ziddain say takhleq-o-tashreh ka amal wabastah hai. Aasman es liay aasman hai kah zamein os ki shanakht hai. Saya darakht ka natejah hai aur darakht ki pehchan hai. Oon ka vajood alag sahhi likin oon kay reshtay aur taalaq say inkar mumkin nahain.Phool apni haiat main alag hai likin yah eak dosaray ki shanakt hain. Goya mojodaat jaal kay dhagoon ki tarah eak dosray say paiwastah hain. Enhain akaeoon main bant kar nataej ka hasool ahmaqanah se baat hai. Sakhtyaat main aakhri kuch bhi nahain. Kaenaat taraqqi pazeer hai. Es main her lamha aazafay hotay challay ja rahay hain. Tabdiliaan issay chaein lainay nahain daitain. Yah her nishan ko oon say jorti or oon kay bahmi reshtay talashti challi jati hai.
Sakhtyaat darhaqiqat zindgi kay tamam hawaloon, wastoon aur rabtoon kay baray main sochnay aur eak makhsos andaz say amal karnay ka naam hai. Dusray lafzoon main yah keh saktay hain kah sakhyaat zindgi aur os kay jomla moamlaat kay baray main na’serfaf ghoor karnay ka saliqa sekhati hai balkah apnay andaz say tajarbaat ka dhang bhi batati hai. Hum jo daikh ya soch rahay hotay hain, wo wohi kuch hota hai, say ziyada gher zimadarana aur gomrahkoin baat nahain. Hamara sochna daikhna, karna, likhna wagherah hamara nahain hota. Issi tarah hum apnay sochay, daikhay, samjhy, likhay wagherah par koe aakhri hukam nahain laga saktay. Sochnay daikhnay ya likhnay walay ki sochtay, daikhtay ya phir likhtay waqt moot waqay ho jati hai. Jis kay mota’alaq socha, daikha, samjha ya likha ja raha hota hai aurr jo os ka malahza kar raha hota hai, os ki zimadari bhar jati hai. Yah bhi kah sochnay, daikhnay aur likhnay walay kay andar ka nazar aur qari zinda ho kar mutharrak ho jata hai. Woh tanha nahain hota bal’kah un’gint samaji reshtoon say jura howa hota hai. Garema kay motabaq:
“Sakhtyati nazaam momkina insani reshstoon kay goshwaroon
par mabni hai”
Es hawala say malahza koninda ki bhi moot waqay ho chuki hoti hai. Es moqaam par samaj ka ejtamae sha’oor harkat main hota hai. Issi bonyad par sakhtyaat kay doo assool teh patay hain:
A- Tehreer khud ko likhti hai, mosanaf nahain likhta
B- Likhnay kay baad mosanaf ki moot waqey ho jati hai
Pehlay assool ka matlab yah hai kah likhnay wala en tehreeroon say (Kisi na’kisi hawala say) aagah hota hai, jo os mozo say mota’alaq pehlay say mojood hoti hain. Woh enhi ki kisi na’ay hawala say takraar kar raha hota hai ya az sar-e-neo (dobara), oon ki tashreh kar raha hota hai ya oon ka phir say samaj say reshta joor ya naya reshta talash raha hota hai. Jab woh yah sab kar raha hota hai os ka vajood na’paiad ho jata hai aur insani sha’oor, insani samaj ka roop dhar laita hai. Es moqaam par “Main” nahain “ Too” ki haisiat baqi rehti hai. Main, too kay mota’alaq bolta,sochta aur likhta hai. Tasavavaf kay sochnay aur amal karnay ka bhi yahhi andaz aur watira raha hai. Es liay sakhyaat kay es assool ko tasavaf kay khalaf samjna darust baat nahain.
Dusray assool kay motabaq mosannaf meaz eak zaria ya aalah’kar hota hai jo pehlay say mojood ko shakal dainay ka sazawar hota hai. Jab woh apna kaam kar chukta hai to os ki moot waqey ho chuki hoti hai. Yaeni woh tehreer os ki nahain hoti jissay woh apni samjh raha hota hai aur nahi os ki tehriroon ko os kay shakassi hawala say liya ja sakta hai. Kayoon’kah oon tehreoon ka os kay tashakhas say koe ta’alaq nahain hota.
Mosanaf choonkah meaz aalahkar hota hai es hawala say tehrerain khud ko lekhti hain. Urdu main es ka naam aamad hai. Ba’qool Molana Hali:
“Aamad say morad jo shair sha’ir ki zoban ya qalam
say bay’sakhta nikalta aur forun tapak paray”
Goya likhtay waqt, likhnay walay ki marzi erada ya koe socha samjha munsoba nahain hota balkah pehlay say mojood insani sha’oor harkat main hota hai. Likhnay sochnay ya bolnay walay ka vajood anqa hota hai. Haan woh moa’amlay kay izhar ka zariya zaroor hota hai. Issay yoon bhi keh saktay hain, hath qalam aur damagh os lumhay dar’haqiqat insani samaj ka ejtamae shaoor hota hai.
Hali nay moqadma Sheir-o-shaeri main aamad kay nazrea ko raad karkay aavord ka nazreya diya hai. Aavord kay hawala say daikha ja’ay to bhi tan es par tooty gi kah mosunnaf ya sha’ir apnay liay nahain ya phir apnay liay nahain lekh raha hota. Os ki apni zaat ko os kargozari main zara bhar dakhal nahain hota balkah wahaan bhi insani samaj ka ejtamae sha’oor mutharrak hota hai. Dr. Mohammam Amin nay kiya khoob kaha hai:
“Shaeri kisi bhi saqafat ka mowassar tareen, latif tareen aur
dilkosha ezhar hota hai.”
Shaeri kisi sha’ir ka lisani izhar nahain balkah saqafat ka lisani izhar hai. Jab yah kaha jata hai kah shaeri saqafat ka lisani izhar hai to sha’ir ka shaeri main vajood madoom ho ja’ay ga. Sha’ir dar’haqiqat eak samaj ka naam hai na kah os say morad koe mutkhalas shakhas. Es liay shaeri ka kisi mutkhalas shakhas kay hawala say motaliya karna nahaet gomrahkun ho ga.
Tashreh-o-tafheem main shair ki shakhasiat os kay zaati halaat aur os ka zaati mahool ko mad-e-nazr rakhna tuashre ko akae tak mahdood kar dainay kay motradef hai. Dusri taraf motaliya karnay wala, doran-e-motaliya madoom ho jata hai. Wahaan bhi ejtamae samaji shaoor kay tehhat motaliy ho raha hota hai. Tehreer, jissay Sosear nishan (Sign) ka naam daita hai, doo hessoon main monqasem hi:
1- Dall (Signifier)
2- Madlool (Signified)
Daal koe bhi ba’maeni lafaz say wabasta shay ka tasawar. Her dall ka eak madlool hai or her madlool lachakdar hota hai. Dall aur madlool kay darmiyan reshta ban jata hai, balkah reshta mojood hota hai jo kah saqafti nazam ki paidawaar hota hai. Lafaz Abba kay sath eak tasawar wabastah hai. Abba eak shakhas say mota’alaq saqafti nishan hai. Ensani samaj main taqreban six arab insan bastay hain jo banawat aur haiat kay hawala say taqreban eak say hotay hain, En sab kay liay yah nishan nahain. Es nishan ka ta’alaq kisi makhsos shakhas say nasbi hawala say jorta hai. Goya bohat say eak say logoon main kisi makhsos shakhas ki shanakhat ki yah almat hai. Taya abba, dada abba, nana abba waghera kay sabqay kisi dosray samaji reshtay ki shanakht wazey kartay hain jo abba aur samaj kay araboon insanoon say alagtar hain.
Ga’ay ka eak madlool hai, jo digar janwaroon say alagtar tasawar daita hai. Ga’ay pharnay sonnay say kisi beal, onth, gadhay ya kisi aur chopa’ay ka tasawar zehhan main nahain obherta. Yah lafaz (Sign) sontay hi:
A- Ga’ay jo eak chopaya hai aur doodh diyta hai ka tasawar obharta hai.
B- Lafaz ga’ay aur dosaray janwaroon say mota’alaq alfaz aur oon say wabasta tasawaraat ki tafreeq samnay aa jati hai kah ga’ay gadha onth, billi wagherah nahain hai balkah oon say mukhtalif hai.
Tafreeq kay zimun maim Sosiar kehta hai:
“The sound of a word is not itself important but the phonetic contract which allow us
to distiduish the word from ansy other”
Es eqtabass ki roshni main lafaz ga’ay char akaeoon say mil kar eak kolli wahdat ban saka hai:
1- Ga’ay ka dosray janwaroon say es liay reshta hai kah woh dosroon ki shanakhat ka zarea hai.
2- Dusroon say faraq ki bana par es ki apni shanakht qaem hai
3- Daal aur madlool ga’ay kay nishan say wabasta hain.
4- Mosannaf aur qari kay adraak ka aala aur ga’ay nishan kay samaj main yah pehlay say establish hai.
Sakhyaat kay motabaq kisi nishan ki koe aakhri tashreh nahain hai. Lafaz ga’ay eak mukhsos aur doodh say wabasta ho kar bhi phir say dohra’ay janay ka mahtaj hai. Es say koe teh’shuda maeni wabata nahain kiay ja saktay. Qirat aur tafael tehzeeb kay andar aur tarekh kay mehvar par hai. Yaeni maenoon main tabdeli aati rehti hai es liay koe qirat ya tashreh aakhri tashreh nahain hoti. Yahaan tak kah kisi nishan ko bhi estakam hasal nahain. Eak hi moashray main os ki ashkali tabdiliaan aati rehti hain. Jaisay lahoo say laho, taraph say tarap, dowana say diwana, awal say ahwal, qufli say qulfi wagherah . En say eak madlool zaroor wabasta hai. Yah bhi kah boltay howay alfaz ki rovaet, likhay howay alfaz say bohat pehlay ki hai.
Yah moa’amla Quran kay khalaf bhi nahain kah nishan (Qurani estala main esma) nazlah hain.Bilashuba Aadam ko esma skha’ay gay aur woh en kay hawala say digar mukhloqaat say motbar aur mohtaram tehray. Zameen par aatay hi na’seraf jagah main tabdeli aae balkah mahool aur halaat bhi aalag say mayassar aa’ay. Insan garohoon, tabqoon, kunboon, qabiloon, jama’atoon aur nasloon main batt giya. Es taqseem kay sabab izhar aurr rabtay kay liay ossay apnay nishan (traces) takhleeq karna paray. Agar ataya (Nazlah) nishan challay aatay to na’seraf neshan ko estakam mayassar rehta balkah gher lachakdar hota. Es tarah qiraat aur tashreh main bhi ta bdeli na aati.
Eak samaj main tafreeq kay sabab ungint paishoon, tabqoon, garohoon aur qunboon say loog ta’alaq rakhtay hain. Eak hi samaj main bohat say mini culture sanas lay rahay hotay hain. Jo aalag say akaeaan ho kar bhi eak wahdat ka hissa hotay hain aur wo jaal kay dhagoon ki tarah apiss main wabastah hotay hain, onhain aalag nahain kiya ja sakta. Kisi azeem-ul-shan emarat ki her eint ki zaroorat aur os kay hosan ka lazmah hoti hai. Es haqiqat kay ba’vajood her eint ki apni shanakhat aur os say eak madlool ka tasawar gorra howa hota hai. Ta’hum wahdat kay hawala say woh madoom ho chuki hoti hai. Yah bhi kah ba’toor-e-aakae nazar aur qari ko mutharrak rehna perta hai. Yah es aakae ki anna ki majbori hoti hai.
Janab-e-Ameer (AS) say yah qool munsoob kiya jata hai, ‘ kehnay walay ko mat daikho os kay kahay ko daikho’ Yah mosanaf ki moot ka khula élan hai. Es tarah qari nazar samay kehnay ya likhnay walay ki ongli pakar kar qiraat aur tashreh ka farizah kayoonkar sar anjam diya ja sakta hai aur na’hi woh ba’toor-e-nazar qari wagherah es ki tashreh kar raha hota hai. Aisa mumkin bhi nahain kah eak wakeel jo shaeri ka zooq rakhta hai, Ghalib ki shaeri partay waqt Ghalib ki zaat, halaat aur mahool ko samnay rakh kar os ki shaeri say haz hasal karay ga. Woh es ka paband nahain. Ghalib os ka ehhad, kisi tarekhi boad ya tasalsal ya kisi siyasi jabr say os ka kiya ta’alaq ya os ki dilchaspi la’yaeni se baat hai. Woh jo phar raha hota hai woh bhi to os say pehlay ki tashreh hai. Dusri baat yah kah woh kahi hoe baat ko apnay andaz main dohraay ga. Jab woh dohra raha ho ga wakeel culture harkat main ho ga na’kah koe eak wakeel ho ga. Es tarah Galib bhi madoom ho chuka ho ga. Ta’hum Ghalib kay sath hi (Identified) wakeel ki moot waqay ho chuki ho gi. Es ki tashreh wakeel culture main aakhri tashreh na ho gi kayoonkah kisi bhi samaj kay hawalay, mehdood aur aakhri nahain hotay aur nahi en hawaloon ko estakam hasal hota hai. Her porana hawala nae tashreh ka sabab zaroor banta hai.
Zamani-o-Makani faslay aur taghairaat, Ghalib say mota’alaq wakeel culture kay pairoo nahain hain. Ga’ay ka madlool “Ga’ay Culture” say wabasta hai. Issay gao culture ya bartanivi cow culture say nathi nahain kiya ja sakta. Goya eak say culture (Naam kay lihaz say) main makani-o-zamani fasloon kay sabab qirat aur tafhoom-o-tashreh kay taqazay aur zaroortain badal jati hain. Maslan:
• Maqtool ki lash kay sath falaan rang, qad kath ki ga’ay zibah karkay gosht mas kiya giya to woh bolnay lagi
• Mosa ki adam mojoodgi main ga’ay kay bachray ki Bani Israeel poja karnay lagy
• Gao mata ko zar ponchna paap hai
En hawaloon ko daraj-e-zael hawala say kaisay or kayoonkar nathi kiya ja sakta hai:
o Woh to Allah ki ga’ay hai
o Ga’ay zeibah karkay gost goraba main baant doo
o Os nay Bakar Eid par javan aur sehhat’mand ga’ay zibah ki
o Bhuri ga’ay ka doodh patla aur zardi mael hota hai
Daraj-e-bala jumlay ga’ay say wabasta tasavar kay mukhtalef madlool samnay latay hain.
Sakhtyaati fikar Albar Kameo Kay “Sasifas” say bhi mamasal qarar nahain di ja sakta. Sasifas to la’yaeieat ki alamat hai jabkah sakhtyaat main phir say dohray janay ka amal, mazeed khoj or mazeed maeneviat ki talash say ebarat hai. Sakhtyaati rovaea (teh dar teh) talash, scienci aur falsafiyana hai. Baez logoon ko yah rovayah zehni warzesh say mutmasal lagta hai. Mahar-e-nafsyat eak hi sawal nafasyati mareez say mukhtalif andaz say es liay dohrata hain kah woh madlool say wabastah ziyadah say ziyadah karyaan jama kar sakay. Es fael kay doran daal aur madlool madoom ho chukay hotay hain kiyoonkah yah donoon eak azeem wahdat say wabastah ho chukay hotay hain. Woh “ shanakhti kaji” ko talash karnay ki kosehesh kar raha hota hai. Issi tarah kisi funparay main na’ay maeni talash karnay ka amal bulkul maher-e-nafasyat ka sa hota hai. Qari bar bar dohra’ay janay kay amal kay zareay kisi natejay par ponch janay ki sae karta hai. Ta’hum es ka hatmi natijah kabi bhi raad ho sakta hai.
Nishan “Research” par hi ghoor farmaein search kay lughvi maeni talash karna kay hain.
Re dobarah dohray janay say mota’alaq sabqa hai, yaeni dobarah talash. Lafaz yah zahir kar raha hai kah talash pehlay ki ja chuki hai ab essay dobarah talash kiya ja raha hai ya dobarah say talash karnay ki zaroorat hai. Leliford Dodi issay talash-o-justajo ka naam daita hai. Taxman issay masael kay hal kay liay eak ba’zabtah monazam kosehseh qarar daita hai. Naerson kay nazdeek research sachae ki talash ka zareah hai. Jis kay zareay haqaeq–o-afkar ki talash ki jati hai. En ehl-e-danish ki tarefoon (Definition) say daraj-e-zeal amoor ki nishan dahi hoti hai:
A- Talash, dohra’ay janay kay amal ka naam hai
B- Dohra’y janay ka amal haqaeq-o-afkar ki talash kay liay ekhtayar kiya jata hai
C- Mojood say aagay bhernay ki kosehseh ki jati hai.
D- Mojood tasalli bakhsh nahain
E- Aazafah ya tarmeem waghreah kay liay mojood say aagay bhera ja raha hai
F- Mojood ko raad karkay aagay bhara ja raha hai
E- Re dobarah say mota’alaq sabqa hai
Sakhtyaat main aagy kay liay Post ka lafaz estamal kiya jata hai. Baez log raad-e-sakht aur sakht shakni ko sakhtyati fikar ki naïfi samjhtay hain, halaan’kah yah darust nahain. Raad-e-sakht say morad mojooda tashreh say enharaf jabkah sakht shakni kay maeni pehlay say mojood say inkar karkay ossi ya kisi aur zaveay say aagay bherna hai. Es say yah natejah akhaz kiya jata hai kah koe qirat ya tashrh aakhri nahain. Issay kisi waqt bhi raad kiya ja sakta hai. Os ki jagah koe nae tashreh ya qirat paish ki ja sakti hai aur yah silsalah jari rehta hai.
Waqt halaat mahool, mosam hajaat, amerjah, zaroortain, nazreay wagherah sakat-o-jamad shay nahain hain. En main taghereraat aatay rehtay hain. Qari ya nazar kisi gher lachakdar zaviay ya asool ka matehhat nahain hota. Os kay paish-e-nazar doo moamlay hotay hain:
A- Neshan ki qirat
B- Nishan say wabastah tasawar (Madlool/Signified)
Bohat say rijat pasandoon ka esrar hai kah lafaz ki qirat ehal-e-zoban kay rovaeay ki paband hai. Kisi bhi tabqay ko ehal-e-zoban qarar daina, insani samaj ki mojodgi say enkar kay mutradaf hai. Ehal-e-zoban to eak akae hain likin jab woh qirat ka moamlah teh kar rahay hotay hain, madoom ho jatay hain. Ustad Nasakh nay jo assool Urdu kay liay wazay kiay, khud oon kay haan en say enharaf milta hai. Es surat-e-hal kay tehhat kisi akae ko wahdat tasleem kar laina sakhtyati motalah say inkar hai. Yah enharaf apni asal main sakht shekni hai. Issi tarah lafaz ya nishan (Trace/Sign) say wabastah tasawar qirat say alag nahain aur na’hi qirat, os tasawar (Madlool) say koe alag cheez hai.
Nishan koe khudkar akae nahain. Daal aur madlool eak dusray kay liay lazam-o-malzoom hain. Yah kayoonkar mumkin hai kah kisi daal aur madlool ka hayat kay dusray shoboon say ta’alaq na ho. Tasneef ka infrastructure codes aur conventions par mushtamil hota hai. Yah codes or conventions tasneef ko hadood say aazadi dalatay hain. Her kood or convention, qirat or tashrah ko apni hadood kay jabr main lay laita hai aur issi kay motabaq qirat aur tarshreh kay waqt os kood ko qari ya sharah mar jata hai. Os ki moot insani samj ko zinda rakhti hai. Lafaz izhar tak hi mehdood nahain hotay balkah woh to izhar kay liay moharrak surat bannay ki koshesh kar rahay hotay hain. Oski yah moharrak surat joon joon safar teh karti hai construction aur deconstruction kay mowaqay bhar jatay hain. Pas-e-sakht daikhnay aur partal karnay kay nazreay nay mosannaf ko matan say alag karkay os ki jagah shair’eat (Poetic), jo kah saqafti codes or conventions par mabni nazm hai, ko day di hai. Yoon saqafti nazam ko ehmeat hasal ho gae hai. Tanqeed, mosannaf ki sowanhi hisiat ki baja’ay os ki takhliqi hiseat ko ojagar kar rahi hoti hai. Yah baat yaqenan bari aajeeb lagti hai kah mosannaf ko nazar andaz karkay os ki takhliqi hisiat ko ojagar kiya jar aha ho likin haqiqat yahhi hai.
Mosannaf ki takhliqi hiseat zaat pat, rang nasal, alaqa, qabilah, jamat, garoh,kunba wahherah isi kasafatoon say pak hoti hai. Woh, mosannaf jo akae hai, ki mahtaj hoti hai. Mosannaf ki takhliqi hiseat bohat aagay tak pehli hoe hoti hai . Kaha jata hai agar sachae tak rasae ki koshesh ho to itna aagay (Post) bhera ja’ay kah sohabah ki saf main shamel ho jaein, (Alama Shibli Namai) yahhi taraqqi qarar pati hai. Pas-e-sakht kiya hai? Yahhi to hai aur yah amal sakht sakni kay bagher mumkin nahain. Syed Abid Ali Abid ka kahna hai:
“ Matalib kay izhar-o-ablagh kay mukhtalif aloom poranay alfaz ko
assay maeni pehna daitay hain kah woh es élan ki khas estalah ban jatay
hain aur oon main lughvi maeni say kahain ziyadah vosat aur nae dalaltain
paida ho jati hain.”
Es eqtabas par zara ghoor farmaein yah sakhtyati fikar ki namaeindgi kar raha hai. Yaeni:
1- Neshan aur os ki qirat ko estakam nahain
2- Izhar-o-ablagh ka amal sakht shakni ka baes banta hai
3- Tashreh ka amal tehrao ka shaker nahain hota balkah her tashreh kay raad honay ka khadshah baqi rehta hai
4- Daal say wabastah madlool wosat ekhtayar karta hai aur os main nae dalaltain paida hoti jati hain
Adab eak samaji qowat ka naam hai. Issay kisi makhsos akae (Mosannaf) say jora nahain ja sakta Zaan Pal Sartar bhi akae ko wahdat say aur wahdat ko akae say nathi karta hai. Prof. Abdul Qader Sarwari ka kahnana hai:
“ Shaeri bagher takhael kay paida nahain hoti”
Takhael, sha’ir kay zaati hawaloon ka paband nahain aur nahi woh sha’ir ki zaat tak mahdood hota hai. Es ka sha’ir ki zaat say seray say koe taalaq hi nahain hota. Shair to eak zareaa-e-izhar hai. Sakhyaat adab ki os shairiat (Poetic) kay nazam ka taeyan karna chahti hai jis ki ruo say adab samaji tashkeel ki jamalyati sata kay toor par izhar pazeer hota hai aur ba’toor-e-adab kay phara aur samjha jata hai. Es baat ko yoon bhi kaha ja sakta hai kah matan aur qari (Shaeri ki takhleeq kay baad aur os ki qirat kay waqt tak) eak dosray ka samna fael aur mafool ki hiseat say nahain kartay balkah donoon ki taqseem khud qari kay andar janam laiti hai. Dusray khayalaat ko sochnay or samjhnay kay doran khud qari ki apni enfaradeet pas manzar main challi jati hai kayoonkah os ki enfaradeet ki jagah kharji khayalaat lay laitay hain or ab yahhi mozoo hotai jiss par os ki towajah hotati hai. Syed Abid Ali Abib kehtay hain:
“Ghalib nay kasrat say sanatain estamal ki hain likin aissi khoobi
say estamal ki hain kah mahal-e-maeni kay baja’ay moawan-e-maqsad hoti hain or jab oon ki taraf towajah delae jati hai to eak khass qisam ka tahaiyar ensbat aur estajab hasal
hota hai”
Ghoor farmaeay:
1- Yah sanatain Ghalib ki taskeel ki hoe nain hain, Ghalib kay haan
oon ka estamal howa hai
2- Ghalib say pehlay oon ka estamal hota raha hai, phir say estamal kay
maeni yah hain kah nae tashreh, nae qaurat aur na’ay maeni tashkeel pa’ay hain
3- Ghalib kay haan mostamal sanatain mahal-e-maeni ki baja’ay moawan-e-maqsad hain
Eak bar phir ghoor farmaein:
1- Ghalib pehlay say mojood ka naya estamal daryaft karnay kay liay
pehlay estamal ko deconstruct kar rahay hain
2- Pehlay say mojood mafaheem ko raad karkay na’ay zavioon ka ehtamam
kar rahay hain
3- Mahal-e-maeni ki baja’ay moavan-e-maeni bana kar pehlay say mojood
mafaheem ki kaenat say enharaf kar rahay hain
4- Yah kaam mojoodah samaji-o-adbi set up kay hawala say sar’anjam day raha hai nakah Ghalib
woh to maez eak wasilah/zarea/wastah hain
5- Woh na’seraf sakht shakni kar rahay hain balkah phir say dohranay kay amal
par amal paira hain
Prof Mashkoor Hussain Yaad kay haan mairi en morozaat ki tasdeeq mojood hai:
“Her lafaz par os kay aam say aagay bhar kar socheay tab ja kar gunjena-e-maeni
ka talisam aap par khullay ga. Pehli nazar main aam maeni say aam mafhoom hi
niklay ga. Khas maeni to zarah ghoor karnay kay baad hi maloom hotay hain.”
Goya:
1- Eak bar pehlay socha giya hai jo mojood say raad ho kar phir say socha ja’ay ga
2- Bar bar sochnay say hi gunjena-e-maeni ka talesam khul sakta hai
3- Koe bhi soch hatmi aur aakhri nahain
Fikri itabar say mofakar maez sochnay ka eak ema hai jis main woh kuch nahain. Fikar eak fael ko janti ha aur os ki shakhsiat ko bhi. Es soch say aaghi rakhnay wala es say ziyadah dilchaspi nahain rakhta kah aakhar socha kiya gaya hai. Es main agar sochnay walay ko rakh lain to woh sochnay ki maez akae ho gi. Kisi akae say aaghi hasal karnay walay ko kul say kiya dilchaspi ho sakti hai. Aaghi hasal karnay wala soach say wabastah madlool say dilchaspi rakhta hai. Os ki yah dilchaspi fard-e-wahed ki dilchaspi nahain hoti kayoonkah dilchaspi lainay wala os waqt madoom ho chukka hota hai. Es ko zara aagay (Post) bhir kar daikhain to aiaan ho ga kah mojoodah soch kay hawalah say pehli soch (Sign) aur os say wabastah tasawar (Signified) madoon ho chukay hain. Es kay sath nae soch dainay wala maez aala’kar hai. Es soch main os ki apni shakassiat ka koe dakhal nahain hota. Yah bhi kah nae soch (Tashreh) par ghoor karnay wala (Ba’toor shakhas) madoom ho chukka hota hai. Akaeaan madoom ho kar wahdat ban jati hain. Peer Abdal Qadar Jelani farmatay hain:
“Her mooman es cheez ka mokallaf bannaya giya hai kah qismatoon ki mojoodgi
kay waqt oon kay hasool-o-akhaz kay silsilay main os tak towakaf say kaam lay
jab tak os ki qobooliat ka hukam na mil ja’ay aur yah maloom na ho ja’ay kah yah
shay os ka masoom hai”
Hazeat Peer Sahib kay kahay par ghoor farmaein teen amoor ki wazay nishan’dahi hoti hai:
1- Cheezoon ki qismat hoti hai
2- Hasool-o-akhaz kay moaamlah main towaqaf aur taftesh say kaam liay jana chahea
3- Shay kay maqsoom tak rasae hi asal aur haqeqi kaam hai
Pehli baat ka matlab yah kah her daal ka eak madlool hota hai. Dusri ka matlab yah hai kah jo madlool hum samjh rahay hotay hain wohi kisi daal ka haqeqi aur asal madlool ho, zarori nahain. Tisri baat kay maeni yah bantay hain kah madlool bar bar raad hotay hain aur yah amal jari rahna chahiay. Es amal kay motwatar aur masalsal jari rahnay say shay kay haqiqi mafhoom (Madloo) jo khalasstan os say wabastah ho, tak rasae mumkin ho sakti hai.
Kisi shakhas par qatil honay ka bila tehqeeq fatwa sadar kar daina mabni bar ensaf nahain ho sakta kayoonkah yah zaroori nahain jo hum dakh rahay hoon, samj rahay hoon woh bazat-e-khud haqiqat nahain hain. Dusra jab hawas kaam ya jo hamain bataya jar raha ho , sach ho yah wohi ho jo hum aankhsoon say daikh rahay hoon ya samajh rahay hoon. Hamaray hawas haqiqat tak rasae ka zarea zaroor hain likin jo kar rahay hotay hain oon ki os main zaati hiseat sefar ho jati hai. Lihaza oon par ba’toor akae yaqeen kar laina ghalat baat ho gi. Issi tarah jis moamlay ko daikha, sonna, samjha ya ghoor kiya ja raha hota hai, bhi akae nahain. Moamlay par ba’toor akae baat karna, nataej say bohat door rehnay kay mutradaf ho ga. Malahzah honay aur malahzah karnay main donoon akaeaan eak wahdat hoti hain. Madlool ki moot say wahdat janam laiti hai aur issi hawalah say tashreh ka maslah teh pa sakta hai.
Malahzah karna aur malahzah hona ko haqiqat tasleem kar lainay say na’esnsafi janum lay gi aur yah amal bai’gonah ko phansi kay phanday tak lay ja’ay ga.
Phir say ghoor karnay ka amal gher fitri nahain. Quran-e-Majeed ghoor-o-fikr karnay ki targheeb daita hai. Ghoor karna nishan (Trace) ki bar bar qirat karna hai. Nishan ko mukhtalif zavioon say parkhna, os kay sath ensaf karna hai. Her daal kay sath wabastah madlool koe attal aur na’qabal-e-tagher cheez nahain.
Taftesh kay doran qatil say wabastah mulzam (Daal) ko qatil (Madlool) nahain samjha ja sakta. Ja-e-wardaat ka bar bar malahzah karna, gowahoon kay bar bar biyan qalamband karna, qatal say mota’alaqa ashya ka malahzah karna aur oon say mota’alaq sowal othana aur malomaat hasal karna, jo baat samjh aa rahi ho kay mafaheem par bar bar ghoor karna nahaet zaroori hota hai. Ho sakta hai jissay qatil samjha ja raha ho serray say qatel hi na raha ho. Yah bhi baed az qeyas nahain kah maqtool bhi haqiqi maqtool na ho. Ja-e-wardaat aur ashya-e-moqa ka madlool say koe ta’alaq wastah hi na ho. Sasear ka kahna hai:
“Jo maeni zaher ho rahay hoon woh maeni, wohi nahain hotay jo zahir ho rahay hoon
kayoonkah ghaeb ya eltawa main dalay howay maeni bhi hotay hain. Issi sisalay main
(hi) Dareda nay nazrea-e-eftaraq ko wosat d.”
Ashya azdaad kay asar say shanakhat ka zarea banti hain. Kursi es liay kursi hai kah woh charpae, maiz, darwazay wagherah say alag’tar hai. Raat din kay hawalah say pehchani jati hai. Din na ho to raat pehchani na ja sakay gi aur na hi Din aur Raat alag say koe daal hoon gay. Qatl ki taftesh main eftaraki aanasar jama karkay, nataej akhaz karna ensaf kay taqazoon ko pura karna hai.
Kisi qatl main qatil or maqtool ka hona zaroori aur fitri si baat hai. Tehreer bhi fitri toor par mojood hoti hai. Issi tarah her daal ka madlool hona koe nae baat nahain. Jughra es baat ka hai kah kisi daal ka wohi madlool hai, jo samjha ja raha hai. Maqtool ka wohi qatil hai, qismat ka wohi hasool-o-akhaz hai, kisi moamlay kay baray main socha ja raha hai, wohi darust hai’ zaroori nahain.
Duryafat aur hasool-o-akhaz kay liay lazam hai kah dohranay ka amal jari rahna chahia. cival judge kay faisilay kay khalaf session kort aur session kort kay fesilay kay khalaf high kort, High Kort kay feselay kay khalaf supreme kort main appeal ki jati hai. Yah sab kuch dohray janay ka amal hi to hai. Police thanay say supreme kort tak kisi daal ka haqiqi madlool daryaft karnay ki koshesh hai. Sakhtyaati kay noqta-e-nazar say tafteshi-o-tehqeqi karwae kay andar madlool (Qatil) talash karnay ki sae ki jati hai. Ta’hum daal say wabastah majavzah madlool haraf-e-aakhir nahain. Agar kaha ja’ay zoban kay andar adab hota hai to koonsi ghlat baat ho gi. Taftesh/tashreh eak wahdat ka naam hai. Dohra’ay janay kay amal say aissi hi eak aur wahdat tak poncha ja sakta hai.
Sasear nay mukhtalif aur oon kay bahmi reshtoon aur issi tarah oon kay tehzibi-o-lisani mushtarik rovaeoon kay zareay eak tarah ki “Lesani/Tafhimi wahdat” (Signified) kay zareay talashnay ki koshesh ki hai aur yah sab adrak kay haad ki cheez hai:
“Omomi aur reshtihati tonazar main zoban ki shanakht ka naam hai aur koe
aisa lisani amal bhi jo fikar bhi rakhta hai, ossi toor par kuch takhleq ho
sakta hai ya ho to yah bhi os ka haq ho sakta hai aur reshtay bhi goya ossi
toor os say kuch na’kuch vajood manatay rehtay hain”
Marozaat-e-bala ko Dr Waqar Ahmed Rizvi Kay es eqtabas kay tonazar main malahzah farmaein, moamlah saf ho ja’ay ga:
“ Adab haqiqat-e-kharji bhi aur haqeqat-e-dakhli bhi (hai). Woh zindgi ko misaliat
ki oon balandioon par lay jata hai Jahaan amli quwatain shakast-o-rakht say dochar
hoti hain, shaed yahhi woh moqam hai jab mada sha’oor say, vajood tasawar say, rooh
jisam say aur amal fikar say, pehlay vajood main aata hai.”
Haqiqat daikhli aur kharji kiya hai, Prof. Mashkoor Hussain Yaad ki Zoban main malahzah farmaein:
“ (Haqiqat Kharji) Jo pehli nazar (Qerat) main samajh main aa ja’ay jabkah
haqiqat-e-dakhli jo zara aagay bhar kar nazar aa’ay”
Pehli nazar main samajh main aanay walay aur aagay bhar kar samajh main aanay walay ko bhi madlool hi kaha ja’ay ga. Donoon eak hi dall kay madlool hoon gay. Sahi or darurst ki daryaft, phir say dohranay kay amal say momkin ho sakti hai. Yaeni eak daal say kae madlool wabastah ho saktay hain aur eak madlool say kae eftaraq monsalik ho saktay hain. eftaraq kay phelay halqoon kay beach/bil’moqabal kisi daal ka assal maqsoom nazar aa’ay ga. Ba’surat-e-digar sab kuch ghalat ya pher galt fahmi par mabni ho ga.
Nazrea shonea aur science kay hawalah say sakhtyaat kay ziman main kuch na daraj kiya giya to yah motalea adhora rahay ga. Dr. Gopi Chand Narang ka kahna hai:
“ Haqiqat ka assal-ul-assool agar kuch hai to shonea hai. Yahhi haqiqat-e-kolli
hai. Haqiqat-e-motliqah, yahhi tatha hai. Issi ki manzal narwan hai ya koli haqiqat
ki manzal. Es kay bagher na’to giyan mumkin hai aur nahi giyan ki tarseel aur nahi
sansar ki tarseel aur nahi sansar ki sachae es kay bagher pehchana ja sakta hai. Apni
motleq hisiat say shoni fitri insani vajood main adam vajoodiat ka ehsas hai.
(Hazrat Maha’atma) Bodh nay tamam ma’baad-ul-tibiyati sawaloon ka jawab khamoshi, shonea say
diya hai. Khamoshi eak zabardast harkyati tasawar hai. Aawaz say kahein ziyadah
taqatwer aur aswaat aur maeni kay un’gint emkanaat say bhar’poor. Gher assal (sawal)
Kay zareay asliat ko janun’na aur samajhna na’mumkin tak pehum-e-masalsal”
Khamoshi adam vajoodiat ka izhar hai. Ta’hum es kay batan main maeni ka tofan-e-bala mojood hota hai. Yaeni yah manviat say labraiz hoti hai, jis ko talashna bayan karna baqi hota hai. Jo daryaft kiay ja rahay hotay hain oon par qatiat ki mohar sabat nahain. Insani zehan main yah baat vadiat hai kah woh mojood ( Jis kay mota’alaq adraak kay liay sowal othtay hain) par ekhtara’aat ka eak aali shaan mahal tameer kar day. Faronoon kay maqbaroon say milnay wali ashya aur tehrerain khamosh hain. En ki khamoshi ko daryaft karnay kay liay fikr masalsal aur barabar doray challi ja rahi hai. Damagh reshtoon say monsalik honay kay sabab baher ki kaenatoon ko bhi reshtoon kay maal kay toor par daikhta aur perkhta hai. Es tonazar main hi un’gint mafrozay ba’toor madlool samnay aa’ay hain likin enhain haraf-e-aakhar ka darjah hasal nahain hai. En sab ko dohra’ay janay kay amal say gozarna paray ga. Khamoshi say wabastah ekhtarae tasawar apni zaat main maez ekhtara kay sewa kuch bhi nahain. Signification kay doran na janay koon’sa reshtah nazar andaz ho giya ho. Jaal tabhi mokamal jall ho ga jab os ka her dhaga mojood ho ga. Dr. Wazir Aagha kay ba’qool:
“Sakhtyaat markiz eak noqtay par murtakiz honay kay baja’ay rabat-e-bahum
ki hamil eak surat main samnay aa giya hota hai”
Es hawalah say phir say dohra’ay janay ki hajit zinda rahti hai. Markintael thuri kay motabiq daramdaat kam karnay kay liay hamah waqt aur her shoba main hokumti madakhlat zaroori hai. 18vein saadi main yah nazreaa raad kar diya gaya. Fredman nay her shoba main madakhalat ko ghalat qarar diya. En sab kay bar’aakas Sakarth ka kehna hai:
“They must also admit that it is utility and production function that are independent
of government policies”
Ghoor farmaeay eak daal kay kitnay madlool samnay aa gay hain aur na’janay kitnay madlool samnay aaein gay. Ta’hum yah baat teh ho jati hai kah mojoodah sakht ki deconstruction say hi pas-e-sakht mafaheem talash kiay ja saktay hain. Nishan khasam, ahwal, ya jaloos kay mojoodah mafaheem aur tashreh ko aakhri qarar nahain diya ja sakta. Es kay liay pas-e-sakht daikhnay ki zaroorat hameshah mehsus ki jati rahay gi.
Nurgasiat kay estaray main insan nay khud say piyar karnay ka mafhoom liy jabkah Lakaan nay es say es ki qatiat cheen kar eak nae fikar di. Os kay motabaq jab bacha sab say pehlay apna chehrah aaena main daikhta hai to pehchan ka eak tasawar (Madlool) os kay zaihan main obherta hai. Dobara ghoor karta hai to ossay apnay bikhray howay jisam main eak wahdat nazar aati hai. Ossay eak tarah kay kheyali, tasavarrati or masali “mein” ka ehsas hota hai. Ossay wohi “mein” ka marae ya mirror stage kehta hai. Bachay ko khushi hoti hai kah woh eak wahdt hai.
Sakhtyaat kay nazdeek koe neshan la’yaeni or bay’maeni nahain hota.Es kay mokammal ya na’mokammal maeni zaroor mostamal hotay hain or os say koe na’koe tashnah madlool wabastah hota hai. Os kay baray main yah kehna kah woh maeni nahain rakhta, darust baat nahain. Haan yah to kaha ja sakta hai kah kisi neshan kay aakhri or hatmi maen khoj talab hain. Bilkul issi tarah Dareda hatmi maeni ko raad karta hai or her tashreh ki eak or tashreh mumkin qarar dayta hai.
Omuman kaha jata hai kah sakhtyati fikar maghrab ki dain hai. Yah nazreaa theak nahin. Islam kay pass (Khamosi), issi tarah Hazrat Budh kay haan (Shoniaa)yah fikar bohat pehlay say mojood hai. Hazrat Budh ka nazreaa shoneaa zeer-e- beass aa chukka hai. Musalman issay ejtehaad ka naam daytay hain.Kisi Mujtahed ka hukam her jagah , her door or her kisi kay leay qabal-e-qabool ho, zaroori nahain. Es main raad-o-badal kay emkanaat baqi rehtay hain. Ejtehaad kabhi tehrao ka shikar nahain hota balkah moaamlay main maenveaat peda karta rehta hai.
Jehaad say enkar kufar kay zumray main samjha jata hai. 1857 main Ulma-e-Hind nay jehaad kay khalaf fatva deya. En bohat saray Ulma kay baray achi ra’ay nahain rakhi jati. Mayray dost Dr. Mohammad Abdullah Qazi ka movaqaf hai kah Ulma nay musalmanoon ko bachanay kay leay yah fatva deya. Qazi sahib nay zameni or maadi haqaeq ko mad-e-nazar rakh kar yah baat ki hai. On say etfaq kiya ja’ay zaroori nahain tahum moaamlay ki eak sehhatmand tashreh zaroor hai. Bilkul issi tashreh sakhtyaat kisi eak tashreh ko aakhri tashreh nahain manti.
Sakhtyaat ashkhass, ashya, moaamlaat, emkanant wagherah ko makhsoss daeroon or korroon tak mahdood nahain rehnay daiti balkah oon ka reshtah jumlah daryaft kaenatoon say jorti hai. Yahhi nashanoon say mota’alaq kae aur kaenatain talashti hai. En kaenatoon kay mota’alaqaat say bhi en kay natay, reshtay aur ta’alaq ki khojh karti hai. Yahhi wajah hai kah sakhtyaat ko baghyana fikar ka naam diya jata hai. Ya reshtay aur ta’alaq tornay ko fael-e-haram qarar daiti hai. Raat aur din kay assool-o-zowabat aur moaamlaat alag sahi likin en kay tazad hi en ki pehchan hain. Agar ziddain mojood na
hoon to nishan ki maenviat khatam ho ja’ay gi. Ziddain say takhleq-o-tashreh ka amal wabastah hai. Aasman es liay aasman hai kah zamein os ki shanakht hai. Saya darakht ka natejah hai aur darakht ki pehchan hai. Oon ka vajood alag sahhi likin oon kay reshtay aur taalaq say inkar mumkin nahain.Phool apni haiat main alag hai likin yah eak dosaray ki shanakt hain. Goya mojodaat jaal kay dhagoon ki tarah eak dosray say paiwastah hain. Enhain akaeoon main bant kar nataej ka hasool ahmaqanah se baat hai. Sakhtyaat main aakhri kuch bhi nahain. Kaenaat taraqqi pazeer hai. Es main her lamha aazafay hotay challay ja rahay hain. Tabdiliaan issay chaein lainay nahain daitain. Yah her nishan ko oon say jorti or oon kay bahmi reshtay talashti challi jati hai.
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