Urdu.....

tarikhi, adbi aur lisani aaena main

Tehqeeq: Tarteeb-o-Tadveen:

Prof. Mr. Maqsood Hasni (PhD) Prof. Mohammad Abdullah Qazi (PhD) Bahawal'nagar, Pakistan

Madarjaat
123456. 7. 8. 9. 10. 11. 12. Angraizi aur os ki hadoud Qoumoun ki taraqi oon ki apni zoban main momkin hai Angraizi aur aata kal Insan apni zoban sath lay kar janam laita hai Lafz Hind ki kahani Bar-e-sagher main badaisioun ki aamad aur os kay zobanoun par asraat Urdu hai jis ka naam Hindavi tarikh aur haqaeq kay aaeina main Arbi kay Urdu par lisani asraat Farsi kay Urdu par lisani asraat Angraizi kay Urdu par lisani asraat 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. http://www.scribd.com/doc/91806777

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 its become kind of international language. Most of the books and knowledge available in it. P gal www.forumpakistan.com 1Language is for communication Aap nay sola aanay sach farmaya, zoban seraf aur seraf rabtay aur izhaar ka eak moassartarein 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 zabardast 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 jankari 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 balatar 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. Tahum humkhayali 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 barakas 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. 1Wafar zakhira-e-alfaz mehdoud ho 2Aawazoun ka nazam behtarein na ho 3Lachakdar na ho 4Social na ho 5Her qisam kay lehjay walay shakhas ka sath na daiti ho 6Alaat-e-notaq os ki aawazoun ko nikalnay main diqat ka shaker ho jatay houn. 7Sakht naram gram mithay waghera lehjay ekhtayar karnay kay qaboul na kar sakti ho 8Aawazoun ki tabadli ka nazam behtar na ho 9Kisi aawaz ko nikalnay kay liay marakab aawazain bana parain to oon say paida honay wali aawaz asal kay qareeb tarein na rehti ho. 10Eak 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. 11Sikhnay main aasan na ho 12Sikhtay samay sikhnay walay ki dilcaspi baqi na rehti ho 13Motbadlaat ki tadad ziyada na ho 14Eak hi lafz kay mukhtalif maeni hotay hain. Jomlay main matluba maeni wazay na hotay houn 15Omomi boul chal main lafzoun ki fitri adaegi sonnay walay ki samaat par girani ka sabab banay. 16Estalahaat ka zakhira wafar na ho aur naee estalahaat qaboul karnay ya phir gharnay par qudrat na rakhti ho. 17Bolnay, samjhnay, likhnay aur parhnay waloun ki tadad ziyada na ho. 18Eak hi baat kehnay kay liay mukhtalif dhang aur tour apnay ki ehliat na rakhti ho. 19Lisani nazam aur garaimar kay asoul pachida houn 20Reshtay natay wazay karnay say qasir ho 21Wahid jama aur moanas mozakar bananay kay liay fitri asoul mojoud na houn.

Gharz aisi bohat sari batain hain jo better aur nabetter 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 gherjanibdar maher-e-lisanyaat ko hazam nahain ho ga aur na nahi 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 naseraf hakim sakrein say ghaeb ho jata hai balkah os ka moashi, tehzibi, saqafti aur zoban kay balatar 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 jaay 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 basad 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 hokamrani aur askari baladasti 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 maqoultarein tadaad mil jaay gi Lihaza angraizi ko zabardasti international language ka naam day diya giya hai.

Hindustani say motalaq loug es waqt donya kay sab say baray khareeddar hain. Khaam maal bhi yahan hi say ziyada baramad hota hai. Chounkah zati mafadaat kay tehhat es say motalaq loug baihiss, qomi alaqaee aur lisani asbiat se mehroom aur apni zoban ki vosatoun say nawaqif ho gaay hain. Yah shaed nahain jantay kah asri iqtasadyaat main in ki ehmiat aur haisiat hai. 5Most of the books and knowledge available in english) it Aap ka yah point intahaee kamzour 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 motaalaq 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 haizaaloda 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 aaay 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. Batour 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 aaay hain. Aap likhain kah yahaan kay hakim apna talimi nazam mazbout banaein takah 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. http://freedomuniversity.ning.com/forum/topics/qoumoun-ki-taraqi-oon-ki-apni-zobanmain-hi-momkin-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. Chounkah 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 assarandaz 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 Naay 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 nakam rehti hai. Jis kay natijah main khounraizi khatam nahain ho pati. Ghaltfehmiaan 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 bavajoud 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. Zaroratmand essay majbori samjh kar apnanay ki nakaam 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 ungint 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 bavajoud in kay asraat unmit 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 kayounkah 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 taasar 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 halankah amli toor par qatae aisa nahain hai. Yah bhi zahar kiya ja raha kah hum logoon kay namaenda hain jabkah 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 jaay 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 sarparasti hasal hai es kay bavajoud 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 paay 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 jaay ga. jab tak angraizi hakam hai yah nara boland hota rahay ga. Jounhi dunya ki koee dusri qoum arouj par ho gi os waqt yah'hi kuch os kay motalaq kaha jaay ga. Hindustani main koun say aloum nahain hain?! yah to apnay khadmatgozaroun 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 namumkinaat 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 ungint al;faz mojood hain. Agar yah nikal liay jaein to yah tahidast ho jaay 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 29 30 31 32 33 34 35 36 37 38 39

Alfaz, jo izhar ka zariya hain mayassar karta hai Tarkibaat mohaya karta hai Azhar main vosat paidah karta hai Saliqah aur shaour farahum karta hai Samaji rovaeay tarkeeb daita hai Qomoon kay tashakhas jo oon say mukhsous hota hai ki hifazat kata hai Yah gozray kal ki aatay kal kay liay hifazat karta hai Her zoban adab kay bal botay par apna vajoud barqarar rakhti hai Adab samaj-o-moashrat ki baqa ka zaman hai Yah rujhanaat aur rovaeoun ko janam day kar zindgi ko agay bharhata hai Adab zindgi hai zindgi nahain to kuch bhi nahain Adad na ho to zindgi mehz mashinoun ka shoor ho kar reh jaay

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. Urdukoshi kay bavajoud 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. http://www.scribd.com/doc/91815750

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 alag vajoud 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. http://www.scribd.com/doc/91852713

Lafz Hind ki kahani

Lafz Hind/Hindu kay hawala say saikroun safaat qalamband ho chukay hain es kay bavajoud 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. Chounkah (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 qareebtarein 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 balkah 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 aaay. 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 jabkah 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 nakah inda say. India tarjama angraizoun ya maghrab waloun ki dain ho sakta hai tahum es ki takhleeq ka karun Indus nahain ho sakta. Kayounkah: 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 bazat-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 halankah 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 batour 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 Hindukash 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 jaay ga. Loug mukhtalif hawaloun say paharoun ka rukh kartay aaay 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 jaay, 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 gaay 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 jaay panah ko kaha jata ha. Lafz kouchar essi say tarkeeb paya hai. B. Hindu tapasvi omomun paharoun ka roukh kartay aaay hain. Oon ki aqamat kay sabab es ka naam kouh Hindukash par giya ho. C. Lafz kach hi haqiqat kay qareebtarein nazar aata hai. D. Kouh hindukach 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 baikaar-e-mehez nazar nahain aati. Wahaan es nasl ka soragh lagana aaj mokin nahain lagta kayounkah tagheraat ka amal jari raha hai. Phir bhi kahein nakhein aur kisi nakisi 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 batour mahab ka bashinda nahain milta na'hi batour 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 taalaq 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 aqamatpazeer thay. Eak alaqay main siyafaam 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 motaalaq 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 motaalaq 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 batour mazhabi shanakhat, yahaan ki moqadas kotab, maslan Baghvatgeeta, Ramaen main bhi nahain milti. Essi tara yah lafz Vidik adab main bhi dasyaab 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 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 (farmabardar 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 batour 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 siyafam bashindoun kay hawala say yah naam nahain tehra kayounkah yahaan hamaimaisha say mukhtalif rangoun kay log aabad chaly aatay hain. Zulmat kay reference say kisi mahajar nabi, falakonda waghera nay yah naam rakh diya ho ga likin es say nafrat ya haqarat ka koee pehlu samnay nahain aata tahum 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 batour 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 aaay likin Hindustan kay loug seraf: Barouni hukamranoun ki fouj main batour sipa gaay Tabligh kay liay gaay Baruni shahi darbaroun main malazam rahay Yahaan ki walaitoun main wao ki barhoti say alfaz bantay aaay hain. Maslun Band say bandu, Chand say chandu, Saand say sandu, Chaand say chaandu, Gaand say gaandu waghera waghera Baeinhi 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 motaalaq hain?! Hindi batour monshi aur motarjam baruni walaitoun main gaay ho sakta hai yah lafz woh khud daramad karkay laay houn. Lafz Hind Arboun kay zariay yah oon say taalaq 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 paay hain. Maslan zimadar, foujdar, aeinak, aazmana (Aazmaesh karna ka ikhtasar), farrmana (Farmaesh karna ka ekhtasar), tehband, chadar, doupata, Doumousa, Doumonhhi, 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 amajgah raha hai es liay badaisioun ki zobanain yahain ki moqami zobanoun par asarandaz 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 taalaq 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 naseraf shadabi, haryali, mosmoun ki ranga rangi, wadioun, paharoun, literature, zahanat, hunarmandi, jafakashi, bahadri ,qouwat-e-bardast, baroun ka ehtaram, inksaar, dastarkhan ki farakhi, ghertmandi* waghera kay hawala say donyan ki behtarein aur shadab sarzamein rahi hai balkah 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 tabahkarioun 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-eraay aur hunarmand, 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 naseraf yahaan ki moashrat ikhtayar ki balkah yahan ki ourtoun say shadi ki

aur oon ki enaslain barhein aur woh batour 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 ziyadatar yahan kay ho kar reh gay. Aatay waqtoun main in ki ouladoun ki pehchan bar-e-sagher ki dharti tehri. En logoun nay naseraf es dharti ko apna samjha piyayar kiya es ki taraqi-o-khush hali kay liay qabal-e-qadr khidmaat saranjam dein balkah 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 baipanah khazanoun ki malik rahi hai. En khazanoun nay hi to bahar waloun ki aankhoun ko khira kiya essi liay woh yahaan par hamlaaawar hotay rahay. En hamlah aawaroun kay elawa loutaray kabi bawardi boutparasti khatam karnay kay naam par kabhi insaf dalanay kay naam par aur kabhi tajarat aur company bahadar kay libas main aaay. 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. Tahum 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. Gokah baad main en estalahaat ki ashkaal hait-e-tarkibi aur mafaheim main tabdili aaee. Adyan kay parcharak apnay tour par apnay mazhab ki kidmat saranjam dainay kay liay yahaan aaay 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 qabal-

e-qadar estalahaat milein. Es tara yahaan ki zobanoun ko sarwat mayassar aaee. Es main shaq nahain en estalahaat main tasaraf hota raha tahum 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 aaay. 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 pursoun koee alaqa na mila. Yahaan baat ko dou tara say liya ja sakta hai: Ustza aur moslaihein jan bachanay ki gharaz say aaay. Apni adat say majbour ho kar onhoun nay apna kaam jari rakha ho ga. Nabi Allah kay hukm kay bagher koee kaam saranjam nahain daita lihaza woh yaqinun Allah kay hukam/amar say yahaan aaay 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 jaay 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 khoubsurat ouratain jo char jahazoun main ja rahi thein kay hawalay ko kisi bhi tour par tajziyanigar ko saraf-e-nigha nahain karna chahiay.

Yahhi nahain es moamlay ko daikhnay kay liay yaktarfa motala yaktaf nataej par mushtamil ho ga. Bahartour hamara yah mozo nahain es par gherjanibdar tarikh ka tajziya nigar hi kalam kar sakta hai. Es hamlay kay hawala say ghermalki muslim

Arbi kay esma sifaat aur afaal moqami zobanoun main chalay aaay. 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. Halankah aarya to koee 15 sou saal pehlay yahaan aaay 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 gaay 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 sitaraparast 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 nadanista 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 taalaq 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 janibdar tarikhdanoun nay ghadaroun ko wafadar aur wafadaroun ko ghaddaroun ki saf main la khara kiya aur es amar ka aaj tak kisi nay gherjanibdari say vairwa nahain kiya. Kahein mosalmani aur kahein hindu dharma aatay rahay hain. **Dou ambiya Hazrat Talukh (AS) aur Hazrat Almanoun (AS) ki aaramgahain yahaan dastyaab hain. Hazrat Almanoun kay motalaq dou qiyas hain eak yah kah woh Hazrat Daud (AS) kay khalifa thay jabkah janashein Hazrat Suleman (AS) banay.

Yah bhi kaha jata hai kah woh darhaqiqat Hazrat Younis (AS) thay. Jo apni qoum ko baaddua dainay kay baad yahaan aa gaay Bini Israeel kay seraf yah dou nabi hi nahain aur bohat saray nabi aaay houn gay. Bani Israeel itnay safaq tohmatgar aur nafarman thay kah eak waqt main 300 -300 sou ambiya ka qatal kar daitay thay.

Urdu hai jis ka naam

Tehqeeqkaroun ki tehqiqi kawashoun ko nazar andaz karma, onhain yaksar mostarad kar daina ya phir oon ki tehseion na karma nainsafi aur zulm kay motradaf hai. Woh apni in kovshoun kay hawalah say aanay waloun ko tehqeeq aur khouj kay midan dasyaab kartay aaay hain. Her aata kal pechloun kay hawala say agla qadam rakhta aaya hai. Insan ibtada hi say insan aur kaenaat kay sarbasta 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. Tamamtar koshashoun kay bavajoud insan talasha nahain ja saka aur nahi kaenaat kay sarbasta raz khul paay 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 tehqeeqkaroun 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 khatirkha 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 ziyadatar jali kaam howa hai. Os jail kaam aur naqal dar naqal ki hoslaafzaee 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 jaay 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 aaay thay. Oon ka aana to bohat pehlay say taalaq 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 nakisi 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 lahqa farsi nahain hai balkah lafz santan ka tabdeel shuda roup hai. Hazrarat AbdalGhofaar almarouf Nouh (AS) kay potay yaeni Hazrat Haam kay baitay ka naam Hind tha. Yah lafz Hind Ki santan say Hindustan mostamil ho giya. Lafz Hind kay hawala say Hindu, Hindi, Hindavi, Hindustan, Hindustani waghera mostamil hotay gay. Tahum 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 aaay 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 aaay houn likin yah koee hatmi aur sikaband baat nahain, yah moamla abhi tehqeeqtalb hai. Yah ghaltfehmi 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 jabkah Punjabi/Shamokhi ko moslim zoban ka naam day diya giya jabkah yah donoun naam hi ghalt aur baibonyad 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 panjaab kay hawala say daikha jaay 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 jaay 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 jaay 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 jaay 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 Devnagri, 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 tahum 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 baimaeni ho kar reh jaay 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 nakisi 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 lashaori 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 bahartour 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 batour tajar waghera 2- a- Islam kay baad batour 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 batour musalman (khasusan) aaay 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 nacheez 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, taaluq say talaq, samaat say samat, ma'asoum se masoum waghera. Yah surat zeyadatar Punjabi alaqa main paee jati hai. 5-Baaz 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-eEsa, 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-Ungint Urdu mahavray Arbi alfaz say tyarkeeb paay 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 ungint 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 batour namona malahza houn: ahal-e-dein, ahal-e-dunya, ahal-e-sidq, ahl-e-Islam, ahal-e-eman, ahal-e-taqwa baadakhlaq, baadtameez, baadamal, baadniat baikhabr, baihal baieman baibasar, baitaaaluq, baihisaab, baidakhal, baikhouf, tahaal, ta bamaqdour, ta bahayat, tadair, taqaiyamat bilakhouf, bilatasaruf, bilashuba, bilahisaab, bilajawaz humkalam, humsohbat, humasar, humnafs, humwaqt nahaq, naqadar, (baiqadar bhi mustamal hai), najaez, namonasab

gherhazar, gherzarori, gherzaat, gherinsani, ghershara Allahpak, Rasoulpak, Tajarbagah, taleemgah, jalsagah, jalwagah, janazgah, eidgah Taseeldar, ta'alqadar, maldar, hasaldar, haqdar, hissadar Haramzada, sahibzada, ameerzada Hosnkhaiz, larzakhaiz, qaiyamatkhaiz Zaroratmand, razamand, zafarmand Karamnawaz, ghareebnawaz, hosnnawaz Harafaashna Hisaabdaan Hayasoz Hairatnak, ghazabnak, khoufnak Tadbeergar, aafatgar, jalwagar Safbasta Ataaatgozar, malgozar, khadmatgozar 15-Bohat say alfaz Urdu kay lisani set up kay motabaq tarqeeb paay hain. Maslan Mala mal, naseba, biddati, batakh/batkha, badla, taat, naraaz, 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 paay hain. Maslan badalna, badlana,aazmana,atanafarmana 17-Mardana aur zanana namoun main baishamar 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 bakhobi andaza ho jaay ga: Ghariboon kay sath aap ka bartao aisa hota kah oon ko apni gharebi mehsous na hoti. Oon ki madad farmatay aur oon ki diljoee kartay. Aksar dua mangtay thay kah Khodawand 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 naseraf 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 lashaori sata par qareeb aatay hain to

shaori aur lashaori 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 taalaq 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 hamagiri 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 lashaori sata par donoun zobanoun kay logg, eak dusray kay kalchar aur nafasyaat ko bhi qaboul kartay rahay hain aur yah cheez aatay waqtoun main naseraf 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 bilashubah achay waqtoun main Bar-e-Sagher ki tamaam walaetoun main toti bolta tha. Baad ki mohajar qovatoun nay es ki bikhkuni 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 tamamtar kosheshoun kay bavajoud Farsi Bar-e-Sagher ki her zoban main kisi nakisi hawala say aaj bhi zinda hai jis say es amar ka bakhoubi andazah lagaya ja sakta hai kah yah (Farsi) apni jan aur jussa kay hawala say kitni jandar aur tawana hai aur Bar-e-Sagher fikri aur saqafti sata par Farsi bolnay waloun kay kis qadar qareeb hai. Es nacheez 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- Ungint Farsi alfaz Urdu main apni asal ashkaal kay sath daisi aur Farsi Mafaheem main dakhal hain. Yahaan oon ki farest paish karna mazmoom ko layaeni 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 gonahgar 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- Urdwaay gaay Farsi masadar bhi Urdu main ravaj rakhtay hain. Maslan Taveez bakhshna, qismat aazmana, sawab bakhshna, tohmat tarashna wagherah 4- Urdwaay gaay 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 bahaq hona 6- Ungint 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 baidaam, 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 taala, 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 bairang, rang main bhang rang rangila 7- Sabqay lahqay bilatakalaf estamal main aatay rehtay hain. Maslan Tajarbahkar, ahalkar, baadkar, baykar, 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 (bilatakalaf 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 javahgr, khogr, bazigr, charahgr 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, saadat mand, dolat mand, she mand hajat rava, farma rava rava dar/dari, rava rakhna

hajat khah, khair khah, khaamkha 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 ziyadahtar Punjabi main mustamal hai. Pulkoon, paryoon, damoon, baghoon, charaghoon, paimanoon, darvaishoon, peeroon, mardoon palkain, rahain, panahain, shakhain, girhain, aahain, bahain 9- Naseraf 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, baghe-shadad, bahesht-e-shadad, khud-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 dikhaay 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 baykar 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 asarandaz 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 lachakpaziri 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 nadarust rahay houn. Bahartour kahein nakahein kharabi, kaji ya adhoraypun ki koee nakoee 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, milansar aur lachakpazeer 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 ungint alfaz Urdu kay liay ajnabi nahain hain aur nahi 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 bakhoubi 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 takah 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 bharpour estafadah kiya giya hai. Bawar rahay mojoud talafaz kay motabaq alfaz kay indraj ki koshes ki gaee hai. Bayshamar angraizi alfaz Apni asal ashkaal kay sath Urdu zoban main dakhal ho gay hain. Oon ki yahaan farest daina mazmoun ko layaeni 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, baitikat fareshtay, madam diyana Sifti sabqoun lahqoun ka bhi bari khoubi se estamal hota rehta hai. Maslan: Baytikat, khushnama dinner, dilkosha sciene, bayharm, bilagilt, bilacolour, bilaoperation, miss nashanas, 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 Ungint 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 Unparh, ungint, unhaad, unjan, undaikha, unmit, undata wagherah Unknown,

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 baadazaan 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 jaay aur yah toaaqo ki jaay kah woh es training kay assuloun ko ikhtayar karkay dushman ko maray aur khud ko bacha paay ga, say ziyada koee ahmaqana baat na ho gi. Sikhay gaay (Amli aur zabani) assoul bilashuba 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 baimaeni aur layaeni 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 baghour motala kiya hai inhain majavza aur moqarra likiroun kay hawala say malahza kiya, harouf kisi asoul kay paband nahain reh paay. 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 darpaish hai. Arbi aur Farsi ka moamla es say mukhtalif nahain. Angrayzi main baaz 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 jaay: 1- Ghusay ki halat main aawaz bhari ho jati hai 2- Dukh main naheef aur kam'zoor par jati hai 3- Paraishani main aawaz baytarteeb 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 mainNoonka aazafa ho jata hai 2- Ommumi bhagnay say aawaz bikharti hai 3- Ghusay main dournay/lapaknay ya taiz taiz chalnay say naseraf aawaz bikharti hai, baitarteeb 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 badaisi 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 gaay 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.