Urdu tarikhi, adbi aur lisani aaena main

Urdu
tarikhi, adbi aur lisani aaena
main
TEHQEEQ:
PROF. MR MAQSOOD HASNI PHD
Prof. Mr. Maqsood Hasni (PhD)
Tarteeb-o-Tadveen:
Prof. Mohammad Abdullah Qazi (PhD)
Bahawal'nagar, Pakistan
ABUZAR BARQI KUTAB”KHANA DEC.2016

Madarjaat
1- Angraizi aur os ki hadoud
2- Qoumoun ki taraqi oon ki apni zoban main momkin hai
3- Angraizi aur aata kal
4- Insan apni zoban sath lay kar janam laita hai
5- Lafz Hind ki kahani
6. Bar-e-sagher main badaisioun ki aamad aur os kay
zobanoun par asraat
7. Urdu hai jis ka naam
8. Hindavi tarikh aur haqaeq kay aaeina main
9. Arbi kay Urdu par lisani asraat
10. Farsi kay Urdu par lisani asraat
11. Angraizi kay Urdu par lisani asraat
12. Koee zoban eak halat par nahain rehti

Angraizi aur os ki hadoud
Hum jis ehhad say gozar rahay hain wo amriki angraiz aur os
ki zoban angraizi ka
hai. amriki Angraiz kay chailay chamtoon balkoun aur
gamashtoon nay yah ta'asar
aam kar diya hai kah angraizi zoban kay bagher taraqi karna
mumkin hi nahain.
Natija'kar pehli jamat say angraizi ki taleem ka silsala shuru
ho giya hai. Taqribun
1835 say bar-e-sagher angraizi gozida hai aur yahaan kay basi
jo baray zabardat
yohdha jafa'kash mehnati aur honar'mand hain, intahae
koshesh kay ba'vajood es
qilay ko fata nahain kar pa'ay. Ab eak hi surat nazar aati hai
kah joon'hi bacha paida
ho ossay amrika kay kisi nursing house main bhajwa diya ja'ay
ta'kah woh wahaan
na'seraf angraizi sikh sakay balkah os kalcar ko bhi apna
sakay. Halaat to yah
batatay hain kah aatay barsoon main:
1- Bhouk kay sabab bachoon ko paida hotay hi mar diya ja'ay
ga.

2- Log bhouk piyas andhairay amriki dehshat jabr waghera
kay khouf say
khud'kushi
karnay par majbour ho jaein gay.
3- Kamzoor taboon kay bachay taleem ka khaab daikhna bhi
gonah samjain gay
aur aaqaoon ki zaminoon aur kar'khanoon par kaam kain gay.
Ghaliban yahhi
aaqaoun ki tamana marzi aur munzil hai kah kama'ay gi
dunyaan khaein gay hum.
4- Log chori dakay mar dhaar aur haira phairi aisay paishoon
say wabasta ho jaein
gay.
Amli sata par daikh lain das saal parhnay aur saray mazamein
main kamyabi hasal
karnay kay bavajood angraizi main fail ho janay kay sabab
talib-e-ilm taleem'yafta
logoon ki saf main dakhal nahain ho pata. Chori ko qanoon
jurm qarar daita hai likin
talib-e-ilm kiya os kay walaidain aqarib aur sar'parast hazraat
bhi chour darwazay
par dastak daitay hain. Naqal roknay ki surat main bacha
un'parh rehta hai aur os
kay das saal aur dosray saray mazamein main kamyabi gharat

ho kar reh jati hai.
Naqal roknay ki taraf tovajo di jati hai aur naqal bhi angraizi
kay parchay walay din
hoti hai jab'kah baqi din samooth chaltay hain.
Hazaar (1000) boukay pani kay nikal lainay say pani pak aur
saaf nahain ho sakta
jab'tak kotta khu say na nikala ja'ay ga. Sochnay ki baat to yah
hai kah jo angraizi
parhatay hain oon ko angraizi aati hai?! Sara kaam to
guaidoun kay saharay chal
raha hai.
Sada badshi Allah Sahib ki hai bar-e-sagher main bhant bhant
kay log aatay rahay
tab bhi yahi kaha jata tha kah hakam ki zoban kay bagher
taraqi nahain ho sakay gi.
Woh chalay gay oon ka dour khatam ho giya. tarjihaat main
her bar tabdli hoti rahi.
Sabqa jabr kay sabab yahaan kay logoun par taraqi kay
darwazay band rahay.
Taraqi gher mulki kakam kay gamashtoun haad'haramoun, aur
oon ki kamaee par
mouj karnay waloun aur moqa parastoun nay ki hai. Woh
auroun ki nisbat aasmani
makhlouq rahay. Oon kay gharoun aur daftroun main kabhi

andhaira nahain howa.
Ohain aish kay sab moqay mayasar aa'ay. Mehnat'karoun aur
kamoun kay hissa
main mayosi bai'basi' bai'kasi, bai'chargi aur tangi sakhti aaee.
Waqt badal raha hai. Aatay kal ko angraizi kay sath bhi wohi ho
ga jo pehli hakam
zobanoun kay sath howa. Jis tara aaj yahaan koee arbi ya farsi
nahain bolta ya likhta
bilkul issi tara angraizi bhi ga'ay waqtoun ka afsana ho gi.
Khuda kay liay talba ko
apni zoban main sochnay parhnay aur likhnay ka moqa dijiay.
Yah qoum bari zahein
aur mehnati hai, Dinoun main taraqi karay gi. Kisi gher zoban
main woh bhi apnay
molak main rehtay howay socha nahain ja sakta. Mein kisi
zoban say boghaz nahain rakhta. Zoban koee bhi ho woh to
mehz izhaar ka zariya hai es kay siwa kuch bhi nahain. Zoban
to insani khayalaat ehsasaat aur moshahidaat kay izhaar kay
liay shakas ki ongli pakarti hai. Yahaan olta moamla chalta aa
raha hai, Shakas ko zoban ki ongli pakarna parti hai.
Ab mein angraizi ki batour namona eak dou funni khamioun ki
taraf aata houn aur mein es hawala say her kisi say goftagu
karnay ki pozishan main houn:
1- Angraizi ki ibtadaee aawazain (letters) izhaar kay hawala

say na'kafi hain.
2- Nahaet ahum aawazain chay aur sheen es main mojoud
nahain hain.
3- Marakab aawazoun ka nazaam kamzour, dohra, naqas aur
pachida hai.
Ab zimun numbar 3 kay hawala say chand misalain bhi
malahza farma lain:
sheen kay liay das ya das say ziyada marakab aawazain
estamal main aati hain
jab'kah yah marakab aawazain dosri jaga koe aur aawaz daiti
hain. sheen kay hawala
say misalain malahza hoon:
1- ch cliche nietzoche, Fitche, charade, chauvinism
2- ce croce
3- ci facial precious, special, social, ancient, apperciate,
Chicago
4- sh shift, sheet, shirt, shawal, shrink, ship, shop, shade,
shelve
5- si asia, malaysia, tesion, demension, impulsion
6- ti action, mention, residentional, confidentional
essential potentialititial, admition
7- ssi mission, permission, discussion, procession, session
8- ssu issue, assure, pressure
9- su sugar, sure, insurance

10- sch schedule, schizophrenia
Chay kay liay tu ya ch marakab aawazain estamal main aati
hain:
tu (chay/chu) picture (pikcher), nature (nacher), mixture
(mixcher),
actual (akchal), punctual (punkchual), habitual (habichual),
torture (torcher) attitude (attichud), culture (kachar), vertual
(virchual)
fortunate (forchunate), future (fuchar)
likin her jaga tu ki yah surat barqarar nahain. maslan: tuseday
(teozday)
ch ko bhi chay ki aawaz kay liay estamal kartay hain. maslan:
chest, cheat, chit, cheep waghera
ch marakab khay ki aawaz bhi daita hai: boch, munich waghera
sheen ki aawaz bhi daita hai:
cliche nietzoche, Fitche, charade, chauvanism waghera
kaaf ki aawaz bhi daita hai:
school, chemical, chemist, chasm, chem waghera
Kaaf kay liay tein ya tein say ziyada marakabaat ka estamal
hota hai. Maslan
k work, kit, skin, neck, skull, pink, kid
c crown, cold, calf, cough, cramp, cave, cook, cock
city, civil waghera main seen (s) ki aawaz daita hai. K aur s ki
mojodgi main c

kay honay ka koe jawaz nahain banta.
social, facial precious, special, social, ancient waghera main i
kay milan say sheen
ki aawaz paida karta hai
ch school, chemical, chemist, chasm, chem.
sheen cliche nietzoche, Fitche, charade, chauvinism
chay child, chest, cheat, chary (che re), chaser (cha sor)istry
khay munck, boch
Bawar rahay sheen, chay aur khay aawazain angraizi main
mojoud nahain hai. K ki
mojodgi
main ch kay honay ka koee jawaz nahain banta. Gharaz aisi
bisioun aawazoun kay
hawala say khamiaan mojoud hain jin kay sabab yah kehna kisi
tara thek nahain kah
angraizi bari ala zoban hai aur es kay bagher taraqi karna
mumkin hi nahain.

Qoumoun ki taraqi oon ki apni zoban main
momkin hai
“In my opinion language is for communication. no language is
better or worse than
other. English is considered to be necessary for progress
simply because now it’s
become kind of international language. Most of the books and
knowledge available in
it.”
P gal
www.forumpakistan.com
1- Language is for communication
Aap nay sola aanay sach farmaya, zoban seraf aur seraf
rabtay aur izhaar ka eak
moassar’tarein zariya aur vasila hai. Yah ossi ki hai jo essay:
a. Bolta hai
b. Likhta hai
c. Parhta hai
d. Samjhta hai
Zarori nahain her koee in charoon ommour main maher ya
zabar’dast salahihat
rakhta ho. Charoun main se kisi eak say motalaq ho, ossay os
zoban ka khanda

shakhas tasleem karna paray ga aur es main koee boraee ya
ghalti nazar nahain aati.
Es hawala say mojoda tadadi rekard ko ghalt qarar day kar
zobanoun main shara
khandgi main azafa samjhna chahiay.
Zoban ossi ki hai jo ossay kisi bhi hawala say rabtay aur baat
ki jan’kari kay liay
estamal main lata hai. Zoban shakhas kay jazbaat, ehsasaat
aur khayalaat ka izhaar
karti hai lihaza:
• Zoban ka koee mazhab nahain
• Zoban her qisam alaqaee taqseem se bala’tar hoti hai
• Zoban shakhas ki baat/khayaal se juri hoee hoti hai kha woh
shakas kisi bhi
alaqa ya garoh say motalaq ho.
Goya woh wohhi kuch biyan karay gi jo shakhas ki marzi aur
munsha ho gi.
Essi tara woh lehjay main bhi
bolnay walay kay aalat-e-notaq aur moavan aalat-notaq ki
marhoun-e-mint
hoti hai.
• Zoban inshara kay hawala say bila tafreeq-o-imtiyaz,
shakhas ko shakhas kay
qareeb lanay ka behtarein zariya hai.

Ta’hum hum’khayali na honay ki surat main shakhas, shakhas
say dour chala
jata hai ya ho sakta hai. Es main zoban
ka koee qasour nahain hota, qasour alfaz kay andar mojoud
mafaheim ka hota
hai. Es ki bhi dou suratain aur
sathain hoti hain:
a. Alfaz kay mafaheim ko kisi dousray zaviay say daikha aur
samjha giya hota
hai.
b. Baat khahi hi ghalt ya phir mokhtib ki marzi munsha ya
zavia-e-nazr kay bar’akas ki gaee hoti hai.
No language is better or worse than other
Yah point dou hissoon main taqseem karna paray ga:
Awal. Better
Better zoban wohhi kehla sakti hai jo behtar izar kar sati ho
aur izhar main kisi
qisam ki rokawat pachidgi dohra talafaz paida na ho. Rokawat
ki kaee vajo ho sakti
hai.
1- Wafar zakhira-e-alfaz mehdoud ho
2- Aawazoun ka nazam behtarein na ho
3- Lachak’dar na ho
4- Social na ho

5- Her qisam kay lehjay walay shakhas ka sath na daiti ho
6- Alaat-e-notaq os ki aawazoun ko nikalnay main diqat ka
shaker
ho jatay houn.
7- Sakht naram gram mithay waghera lehjay ekhtayar karnay
kay qaboul na kar sakti ho
8- Aawazoun ki tabadli ka nazam behtar na ho
9- Kisi aawaz ko nikalnay kay liay marakab aawazain bana
parain
to oon say paida honay wali aawaz asal kay qareeb tarein na
rehti ho.
10- Eak hi aawaz kay liay ziyada marakbaat mostamal houn:
a. Bohat bara noqs hota hai.
b. Talafaz kay moamla main pachidgiaan paida ho jati hain.
c Likhnay parhnay kay hawala say kharabi ki suratain nikalti
houn.
11- Sikhnay main aasan na ho
12- Sikhtay samay sikhnay walay ki dilcaspi baqi na rehti ho
13- Motbadlaat ki tadad ziyada na ho
14- Eak hi lafz kay mukhtalif maeni hotay hain. Jomlay main
matluba maeni wazay na hotay houn
15- Omomi boul chal main lafzoun ki fitri adaegi sonnay walay
ki sama’at
par girani ka sabab banay.

16- Estalahaat ka zakhira wafar na ho aur naee estalahaat
qaboul karnay ya
phir gharnay par qudrat na rakhti ho.
17- Bolnay, samjhnay, likhnay aur parhnay waloun ki tadad
ziyada na ho.
18- Eak hi baat kehnay kay liay mukhtalif dhang aur tour apnay
ki ehliat na rakhti ho.
19- Lisani nazam aur garaimar kay asoul pachida houn
20- Reshtay natay wazay karnay say qasir ho
21- Wahid jama aur moanas mozakar bananay kay liay fitri
asoul mojoud na
houn.
Gharz aisi bohat sari batain hain jo better aur na’better say
alaqa rakhti hain.
Doem: Worse
Aap ki yah baat bhi ghalt nahain balkah 100% darust hai kah
koee zoban Worse
nahain hoti. Haan os main kahi gaee baat ko bora ya bhala
kaha ja sakta hai.
English is considered to be necessary for progress
Aap ka yah point kisi bhi gher’janib’dar maher-e-lisanyaat ko
hazam nahain ho ga
aur na na’hi koee angraizi kay elawa zoban bolnay wala essay
qaboul karay ga. Yahi

qoul Arbi, Farsi, Turki, Pushto waghera zobanoun kay
zamanoun main bhi kaha jata
raha hai. Her hakim zoban kay liay yahhi kaha jata raha hai
likin jab iqtadaar
khatam hota to na’seraf hakim sakrein say ghaeb ho jata hai
balkah os ka moashi,
tehzibi, saqafti aur zoban kay bala’tar honay ka dawa
milyamait ho kar reh jata hai.
Aaj aap es liay “English is considered to be necessary for
progress” keh rahay hain
kah angraizi ka dour doura hai aur yah amrika bahadar kay
kuch alaqoun aur gora
haous ki zoban hai. Aatay waqtoun main yah sab khatam ho
ja’ay ga aisi hota aaya
hai aur yah koee naee baat na ho gi.
Aap haqeq aur angraizi ka lisani mota kar daikhain, aap ko
mairi es baat say inkaar
nahain ho sakay ga kah “Angraizi donya ki behtatein zoban
nahain hai” Mairi aap
say ba’sad ehtaram eltamas hai kah mairay es mazmoun ka
dobara sanjidgi say
motala farmaein aur phir koee natija akhaz farmaein.
Now it (English) become kind of international language
Yah baat aap amrika bhadar ki mojoda hokam’rani aur askari

bala’dasti kay sabab
keh rahay hain. Khud west main angraizi bolnay waloun ki
tadad ziyada nahain.
Bohat saray maghrabi apni qomi/alaqaee zoban ko tarji daitay
hain.
Chein walay chini main kaam chalatay hain. Angraizi say
tarjamay ki surat main
estafada kartay hain. Es hawala say angraizi ko
bain-ul-aqwami rabtay ki zoban
kehna, ziyadti ho ga balkah essay amrika say rabtay ki zoban
kehna ziyada monasab
ho ga.
Hamari apni aur west ki bohat sari bibiyaan Hindustani
(Urdu+Hind) likh parh ya
boul nahain saktein likin Hindustani zoban kay daramay aur
filmain daikhti hain.
Onhain samjh bhi aati hai. Woh apni boli janay wali zoban main
mafhoum bhi bata
sakti hain.
Hindustani es waqt donya ki dosri bari. likhi, parhhi, boli aur
samjhi janay wali
zoban hai. Lisani nazam aur aawazoun kay ziyada honay kay
hawala say donyan
main pehle number par hai.

UK aur Kanaida main Hindustani (Urdu+Hind) dosri bari zoban
samjhi jati hai.
Donya kay kisi bhi molak main chalay jaein Hindustani say
aaghi rakhnay waloun ki maqoul’tarein tadaad mil ja’ay gi
Lihaza angraizi ko zabar’dasti international language ka naam
day diya giya hai.
Hindustani say motalaq loug es waqt donya kay sab say baray
khareed’dar hain.
Kha’am maal bhi yahan hi say ziyada baramad hota hai.
Choun’kah zati mafadaat
kay tehhat es say motalaq loug bai’hiss, qomi alaqaee aur
lisani asbiat se mehroom
aur apni zoban ki vosatoun say na’waqif ho ga’ay hain. Yah
shaed nahain jantay kah
asri iqtasadyaat main in ki ehmiat aur haisiat hai.
5- Most of the books and knowledge available in english) it
Aap ka yah point intahaee kam’zour hai. Angraizi bichari to
khud dosri zobanoun ki mahtaj hai lihaza kitabain aur
malomaat ki baat to bohat dour ki baat hai. Agar os kay pas
kuch hai to east aur west ki zobanoun kay tafael hai. Marakab
aawazoun say motyalaq koee lafz angraizi ka apna nahain hai.
Sabqay lahqay baramda hain.
Movanas mazakar aur reshtoun kay liay alag say lafz mojoud
nahain hain. Loght to aap kay pas ho gi hi, zara takleef farma

lain aur daikh lain kya surat-e-haal hai.
.
Es waqt Hindustani main:
• Mazhabi literature sari zobanoun say ziyada hai.
• Her bari aur hawalay ki kitab ka tarjama ho chukka hai.
• Sheri asnaf sukhan main angraizi Hindustani ka moqabla
nahain kar sakti.
Koee Ustad Ghalib nikal kar dikha dain.
• Aqtasadyaat say mota’alaq kitaboun kay tarajam ho chukay
hain.
• Es zoban say motalaq logoun nay bhi bohat kuch likha hai.
• Her qisam ki istalahaat aap ko mil jaein gi ya aap ghar sakain
gay.
Hamara rovaeya yah hai kah cheez par usa made ka laibal
chispaan ho to hum bhag
kar khareed laitay hain chahay os main kisi gori ka haiz’aaloda
pishab hi kayoun na
band ho.
Chini jo donya ki sab say ziyada boli janay wali zoban hai ko
daikh lain kitaboun ya phir malomaat ki kami nazar nahain
aa’ay gi.
Japani ko daikh lain bala ki malomaat afrooz zoban hai.
Angraizi kay pas Hafiz, Romi, Sadi,, Iqbal, Khansa, Goete,
Taigour, Feng Su Feng, Bodliar, Talsae, Mopsaan, Sartar

waghera jaisay ehal-e-zoban aur ehal-e-fikr kahan hain?!
Aap ehal-e-Qalam hain Khuda kay liay logoun tak sach laein.
Angraizi ki zulfoun kay
aseer ho kar na reh jaein. Ba’tour zoban angraizi bori nahain.
Bas dosri zobanoun ki
tara eak zoban hai. Es say ziyada kuch nahain.
Es ki poja kay sabab pata hai kya ho raha hai?!
Das saal parhnay kay baad bhi talib-e-ilm unparh tasawar hota
hai. Angraizi seraf
daftri aur amrika kay siyasi chamchoun karchoun ki zoban hai.
Woh es liay kah
hakim aur mahkoum kay darmiyan bara chota honay ka ehsas
zinda rahay warna
donya ki dosri bari aabadi essi main lain dain,
tabadla-e-khayaal, likhaee parhae
waghera karti hai.
Aakhri baat es say motalaq loug bala kay zahein aur mehnati
hain. Maghrab main
digriyaan karnay walay tadad main kahein ziyada loug hain.
Wahan ki universtiaan
damagh in ka nachoor kar in kay hawalay kagh ka eak gidar
parwana kar daiti hain
aur yah yahaan aa kar fakhar mehsus kartay hain. Woh yah

nahain samjh patay es
eak gidar parwanay kay badlay kya kuch day aa’ay hain. Aap
likhain kah yahaan
kay hakim apna talimi nazam mazbout banaein ta’kah zahanat
eak gidar parwanay
kay evz yahaan say motaqil na ho. Agar aap lisani taqabil kay
hawala say koee baat
karnay kay liay khahaan gay to mein dast basta hazar houn.
Yah bhi yaad rakhain
qoumain apni zoban main hi taraqi kar sakti hain. Mangay ki
zoban oon ki taraqi ki
rah main diwar-e-chein say bhi boland khari ho jati hai.

Angraizi aaj aur aata kal
Es main koee shak nahan kah Angraizi es waqt dunyaan ki
hakam zoban hai aur bala
tabqay kay saray kaam essi kay hawala say teh patay hain.
Yah mojouda ehad ki baat
hai likin yah fakhar-o-iftakhar seraf angraizi say hi mukhsous
nahain. Her hakam
zoban ko yah fazilat hasal ho jati hai. Choun’kah hakam zoban
kay boul chal ka
halqa pehlay say wasi'tar ho jata hai es liay es ka daman bhi
pehlay ki nisbat bhar
jata hai. Essay aisay mukhsous loug, jin ki kah woh zoban
nahain rahi hoti aur nahi
woh oon ki zati zoban kay darjay par faez ho pati hai, ka sath
mayassar aa jata hai.
Bahmi hawala say bhi woh oon ki zoban nahain ban pati. Goya
oon ka daerah awal ta
aakhar ajnabi aur mehdoud hi rehta hai. Jab hakam zoban kisi
gher ki rabtay ki
zoban banti hai to ossay os ki zarorat mazaj halaat
aalat-e-notaq aur moawan aalat-enotaq
kay motabaq chalna parta hai basurat-e-degar rabtay bahal

nahain reh patay.
Yah os ki majbori hoti hai jisay os ko her hal main nibhana hota
hai. Nahain to boli
aur zoban ka faraq paida ho jata hai. Es feal say kuch batain
waqo main aati hain:
12 Gher ki zoban assar’andaz hoti hai
13 Gher ki zoban bhi assar laiti hai
14 Gher ka lab-o-lehjah ikhtayar karnay ki koshesh karti hai
15 Nahvi set up main tabdeli aati hai ya apnay nahvi set up kay
motabaq dhalnay
ki koshesh karti hai
16 Alfaz kay mafaheem main tabdili aati hai
17 Na’ay marakbaat tarkeeb-o-tashkeel patay hain
18 Naee estalahaat janum laiti hain
19 Zoban ka mazaj, jo os say mukhsus hota hai main tabdeli
aati hai
Agar woh naee zoban ka sath nahain daiti to hakam aur
mahkoom kay darmiyan
rabt-o-ithad main na’kam rehti hai. Jis kay natijah main
khoun’raizi khatam nahain
ho pati. Ghalt’fehmiaan bharti chali jati hain. Aaj dunyaan main
qatal-o-gharat ka
bazar kayoun garam hai?! Es ka bunyadi sabab Angrazi hi hai
jisay eak arsa guzar

janay kay ba’vajoud os ki lisani khamioun ki wajah say qaboul
nahain kiya ja saka.
Angraizi awami sata par apna moqam nahain bana saki aur
na'hi kabhi apnay naqas
lisani set up kay sabab bana sakay gi. Zarorat’mand essay
majbori samjh kar
apnanay ki na’kaam koshesh kar raha hai. Essay azafi aur
thopa howa bojh samjha
ja raha hai.
Arbi , aur Farsi bhi arsa daraz tak hakam zobanain rahi hain
likin inhain kabhi azafi
bojh nahain samjha giya. In kay un’gint alfaz mashraqi
zobanoun main kisi na'kisi
roop main sadyuon say mojoud chalay aatay hain. Yah donoun
zobanain auroun kay
liay gher thein. Es kay ba’vajoud in kay asraat un’mit rahay
hain. En kay khalaaf
nafrat kabhi bhi parwan nahain chari. Jo loug yah samjhtay
hain kah aatay waqtoun
main Angraizi kura-e-arz ki zoban ho gi, intahae ghalt fehmi
main mubtala hain
kayoun’kah lisani hawala say yah donyaan ki kamzour tarein
aur eak mukhsous
saliqay aur alaqay ki zoban hai. Es ka khurdara aur akhara

lehja aur aryal mazaj-orujhan
hi es ki taraqi ki rah main aray aa raha hai. Es nay gheroun
kay haan apna
koee moqam nahain banaya. Yah gheroun kay (awami sata
par) aalat-e-notaq aur
moawan aalat-e-notaq mahoul, halaat, tagheraat, zaroriyaat,
mosamoun, shakhsi
rujhanaat, moashi aur masharti zaroratoun aur kheta say
mota'alaq zaroratoun ka
sath dainay say qasar rahi hai.
Angraizi logoun ki taraqi ki rah main koh hamaliya say bhar
kar rakawat sabat ho
rahi hai. Logoun ki sari tawanaee essay sikhnay main saraf ho
rahi hai. Es tara woh
mazeed kuch kar nahain pa rahay. Awami ta’asar yahhi hai kah
yah chamchoun
karchoun mafad parast aur khud gharaz (gher angraizi jo
awan par thonpy aur
masalt kiay gay thain) ki zoban hai. Yah tabqay barabar
Angraiz ko bala'tar bawar
karanay ki koshesh main hain kah essay qabool kar liya giya
hai halan’kah amli toor
par qatae aisa nahain hai. Yah bhi zahar kiya ja raha kah hum
logoon kay namaenda

hain jab’kah yah seray say jhot hai. Dusri taraf Angraizi
dushmani main, awami sata
par azafa hota chala ja raha hai jo eak rouz Angraiz aur os kay
hawarioun ko baha
kar lay ja’ay gi.
Hindustani (Hindi aur Urdu) hi es waqt dunyaan ki wahad
zoban hai jo kura-e-arz ki
zoban bannay kay johar rakhti hai. Yah koee naee zoban nahain
hazaroon saal
porani zoban hai. Es waqt es kay tein rasm-ul-khat raej hain:
20 Arbi (Nastaleeq)
21 Dev Nagri
22 Roman
Dunyaan ki koee zoban (Punjabi kay siwa) aisi nahain jis kay
tein rasm-ul-khat houn,
jo aaj os kay apnay houn aur rabtay ka zareya bhi houn. Mazay
ki baat yah kah yah
tenoun es kay apnay nahain pher bhi kisi Hindustani ko ajnabi
mehsus nahain hotay.
Angraizi ko sarkari sar’parasti hasal hai es kay ba’vajoud
karkardgi main 2.7 % say
aagay nahain bhar saki. Mein baray wasouq say kehta houn
yah es tanasab say
zeyadah kabhi bhi aagay nahain bhar pa’ay gi. Hindustani es

waqt dunyaan ki dusri
bari zoban hai. Dunyaan ki dusri bari aabadi essay samjhti hai
aur boul bhi sakti hai.
Angraizi kura-e-arz ki zoban ho gi, kay liay yah daleel qataee
boda hai kah es main
science aur tecnology say mota'alaq estalahaat mojoud hain.
Jab angraizi zoban
hakam nahain thi:
23 Angraizi estalahaat raej thein ya science aur tecnology say
motalaq estalahaat
mojoud hi na thein?
24 Kiya angraizi estalahaat angraizi ki apni zati yah mangay
tangay ki hain aur
asal talafaz kay sath mostamal hain?
Es zoban kay hawala say yah bhi kaha ja raha hai kah es main
tamam aham kutab
tarjamah ho choki hain. Angraizi kay kura-e-arz ki zoban
bannay kay hawala say
shaed hi koee ahmaqa daleel/baat ho. Es zeman main
Hindustani say shaed hi koee
zoban ziyada amir ho. Es main lafz apnanay, gharnay na'ay
maeni dainay aur alfaz ki
ashkaal tabdeel karni ki donya ki dosri zobanoun say bhar kar
sakti hai.

Kaha jata hai kah aloum ka azafa seraf angraizi main ho raha
hai.
Yah koee karnay aur kehnay ki baat hai?!
Jis zoban ko vasael aur tovajo dou gay taraqi karay gi. Yah
bharam subh honay kay
baad khatam ho ja’ay ga. jab tak angraizi hakam hai yah nara
boland hota rahay ga.
Joun’hi dunya ki koee dusri qoum arouj par ho gi os waqt
yah'hi kuch os kay
motalaq kaha ja’ay ga.
Hindustani main koun say aloum nahain hain?! yah to apnay
khadmat’gozaroun kay
hawala say taraqi ki manazal teh karti aaee hai aur taraqi
karti rahay gi.
Eak daleel yah bhi di jati hai kah tajarat es say wabasta hai. Es
daleel say ziyadah
kamzour daleel koun se ho gi. Tajarat:
25 Talab aur wafar paidawar say wabastah hai
26 Hindustani bolnay waloon ki tadaad dunyaan ki dusri bari
aabadi hai es liay
in say tajarat auroun ki majbori hai. En say talaq nata tour kar
to daikhain
tajar bhokay mar jaein gay.
3- Kiya gozray kal main tajarti aloum angraizi say liay jatay

thay
27 Dharay mortay dair nahain lagti.
Kaha jata hai kah hum apna asal angraizi kay bagher talash
nahain kar saktay.
Bawar rehna chahiay dunya ki her zoban ka apna nazam aur
zakhera-e-alfaz hota
hai aur woh angraizi ki marhon-e-mint nahain. Dunya ki
zobanain apnay zati
hawalah say aagay bharti aaee hain. Hindustani ki apni tarekh
hai. Her hindustani
apna asal essi main talash sakta hai. Koee zoban seraf
angraizi kay saharay nahain
chal sakti. Aisa hona na’mumkinaat main hai. Baray itmad say
kaha ja sakta hai kah
Angraizi kisi zoban ka makhaz nahain lihaza es qisam ki baat
koee maniviat nahain
rakhti. Samjh main nahain aata angraizi parast kis natay es
qesam ki ahmqana batain kartay hain.
Angraizi dosri zobanoun ki tara izhar ka mehz eak wasela hai.
Es main bhi dosri
zobanoun ki tara donya ki zobanoun kay es kay lisani mazaj
kay motabiq un’gint
al;faz mojood hain. Agar yah nikal liay jaein to yah tahi’dast ho
ja’ay gi.

Kaha jata hai zoban adab kay saharay zindah nahain reh sakti.
Zoban say adab nikal
dain zoban zinda na reh sakay gi. Adab:
28 Alfaz, jo izhar ka zariya hain mayassar karta hai
29 Tarkibaat mohaya karta hai
30 Azhar main vosat paidah karta hai
31 Saliqah aur sha’our farahum karta hai
32 Samaji rovaeay tarkeeb daita hai
33 Qomoon kay tashakhas jo oon say mukhsous hota hai ki
hifazat kata hai
34 Yah gozray kal ki aatay kal kay liay hifazat karta hai
35 Her zoban adab kay bal botay par apna vajoud barqarar
rakhti hai
36 Adab samaj-o-moashrat ki baqa ka zaman hai
37 Yah rujhanaat aur rovaeoun ko janam day kar zindgi ko
agay bharhata hai
38 Adab zindgi hai zindgi nahain to kuch bhi nahain
39 Adad na ho to zindgi mehz mashinoun ka shoor ho kar reh
ja’ay
Kaha jata hai ashati adaray Urdu tehriroun ki hosla afzaee
nahain kartay. Bawar
rehna chahiay es qesam kay adaroun kay malik tajar hain
onhain khidmat say
ziyadah raqam say gharaz hoti hai. Woh mojoda rujhan kay

motabaq kaam kartay
hain aur mojoda rujhan ka hi sath dain gay. Urdu’koshi kay
ba’vajoud bohat saray
rasael jaraed akhbaraat aur her tara ki kitabain bazar main
dasyaab hain. agar
hoslah afzaee nahain hoti to yah sara mowad kahan say aa
giya hai.
Mazay ki baat yah hai kah angraizi kay hami Hindudtani main
angraizi ki hamaet kartay hain.
Angraizi kay ziman main jo dalael diay jatay hain oon say
qataee tour par yah wazay nahain hota kah aatay kal ko
Angraizi kura-e-araz ki zoban ho gi.

Insan apni zoban sath lay kar janam laita hai
Tamam insanoun ki asl eak hai aur her insan apni zoban sath
lay kar janum laita hai
ta'hum zobanoun ki taqseem halaat aur zaroriyaat ki paidawar
hai.
"Tabdiliaan zobanoun kay liay Vatamunz ka darja rakhti"
maray liay khasousi
dilchaspi ka mojab hay keh yeh maray nazriah wahdat ul lisan
kay zaily unwan
laghzash i lisan[zallaht ul qari ]ki kafi had tak wazahat karta
ha...........wahdat ul lisan
ka bunyadi khial yeh hay keh tamam zabanoon ki asl aik ha.is
silsilah main mari 3
kitabain allah ki mahrbani say publish ho chuki hain.5 kitabain
tabaat kay liay tyyar
hain.main nain apna ghair matboa kam
www.wahdatullisan.blog.com main day dia
ha.wahdat ul lisan bahut wsee mozo ha ..........sout o maana ka
ham rang aahang kay
unwan say aik muqalah web main shamil ha is say maray kam
ka andaza ho jata hai."

safdar qureshi, www.jangforumpakistan.com
Tamam insan (pehlay) Adam AS ki olaad hain (1) aur yah
teh'shuda baat hai. Insan
kisi bhi alaqa say motalaq ho, eak si fitri zaroyaat, bonyadi
adaat aur hajaat rakhta
hai. Gher'fitri zaroyaat adaat aur hajaat alhaqi aur insan ki
khud'sakhta hain.
Aabdi main azafay kay sabab insan mukhtalif alaqoun main
hijrat kartay ga'ay.
Mukhtalif amarja mukhtalif mosimi mazaj, alaqaee halaat,
alaqaee zaroryaat
waghera ki hamaisha say hamil rahi hain.(2) Alaqaee mosmi
halaat-o-mazaj kay
hawala say os kay alaat-e-notaq aur moawan alaat-e-notaq
tashkeel-o-tarkeeb pa'ay.
Alaat-e-notaq aur moawan alaat-e-notaq kay hawala say
alaqaee awazoun ka nazam
teh paya aur in awazoun kay hawala say, insani zarorat kay
motabaq alfaz tashkeelo-
taqeeb pa'ay. In hawaloun kay zair-e-asar kisi zoban/boli main
awazain kam aur
kisi main ziyada hain. Es waqt dunya main Quran-e-Majeed ki
zoban ko chour kar, koee bhi boli ya likhi janay wali zoban
ataee nahain hai balkah insan ki apni takhleeq'karda hai.

Insan moashrat main rehnay wali khaslat rakhta hai es liay os
ka apnay aur dosray alaqoun kay logoun say kisi na'kisi hawala
say mail'joul hota rehta hai. Es mail'joul kay zair-e-asar woh
dosri zobanoun ki aawazain aur alfaz ko ekhtayar karta rehta
hai aur yah moamla omomi aur mamoul ka hai.
Her alaqay aur her walait main os alaqay aur walait ki
zaroryaat kay motabaq alag
say zoban takhleeq hoee ya fitri tour par tashkeel paee. Insan
ki taqseem mosharti
moashi aur alaqa main os ki samaji haisiat kay hawala say
garo, jamatain, konbay,
qabilay waghera tashkeel pa'ay. Es tara insan ki tarjihaat main
taqseem ka amal
vajoud main aaya. Her garo, jamat, konba, qabila waghera nay
apnay vajoud aur
haisiat ko mazbout karnay kay liay mokhtalif aqdaam kiay. Es
tara eak hi alaqa main
aqamat rakhnay waloun ki zonan/boli main wazay faraq aata
giya balkah eak hi
zoban bolay likhay aur samjhay janay kay hawala say mukhtalif
ho gaee.
Aaj Mahirein-e-lisanyaat zobanoun kay konboun aur qabiloun ki
talash kar rahay
hain aur yah bhi daryaft karnay ki koshesh main masrouf hain

kah kon'si zoban kis
zoban say nikli. Yah kosheshain qatee bai'kar-e-meaz hain
kayoun'kah koee zoban
kisi zoban say nahain nikli.
Her zoban apna alag say vajoud rakhti hai
ya
eak hi zoban ki dosri shakal hoti hai jo daikhnay main dou
zobanain lagti hain.
Haan albata dusri zobanoun nay os par lisani asraat zarour
moratab kiay hain. Insan
eak hi konba say motalaq hai aur yah taqseen baad ki hai.
Bilkul issi tara zobanoun
ki taqseem bhi insani taqseem kay sath vajoud main aaee.
Insan vajoud main aza kay
sath aaya. aza motaharak hotay hain. her motaharak cheez
aawaz daiti hai. goya
zoban to insan kay sath hi vajoud pazeer hoti hai.
Aaj hi nahain hazar dou hazar saal pehlay ki kisi bhi zoban ka
lisani mota kar
daikhain, woh khalis nahain ho gi. Os main digar alaqaee
zobanoun kay sath sath
dour amarja ki zobanoun kay bai'shomar alfaz mil jaein gay. Es
ki kaee suratain
milain gi. Maslam:

a. alfaz apni haiat main wohi houn gay likin oon ka talafaz badal
giya ho ga.
b. alfaz apni haiat main wohi hoon gay likin oon kay maeni
badal gay houn gay.
c.Alfaz ki haiat (form) tabdeal ho gaee ho gi.
d. alfaz kay sath moqami sabqay ya lahqay ka paiwand kar diya
giya ho ga.
e.haiati aur manivi tabdili aa gaee ho gi.
f. estamal ki suratain tabdeel ho gaee hoon gi.
g. wahid jama moqami hawala say banaee gaee houn gi
h. jama ko wahid aur wahid ko jama estamal kya giya ho ga.
i. movanas mazakar moqami tariqa say estamal kiya giay houn
gay.
j. awazoun aur alfaz main bai'shumaar ashkali tabdiliaan
waqay hoein aur yah amal
jari-o-sari hai.
Aisi bohat sari chizain daikhnay ko mil jaein gi. Es kay maeni
yah nahain bantay kah
falaan zoban falaan zoban say nikli hai ya falaan zoban falaan
zoban ki masi phopi
chachi taee ya juwaan/sotili behan hai. Her zoban apna alag
say vajoud rakhti hai
likin os kay dosri zobanoun say reshtay ostawar rehtay hain..
Koee zoban kisi zoban

say nahain nikli. Halaat aur waqt kay hawala say os ki
nash-o-nama hoti rahi. Yahhi
sach aur yahhi asal haqiqat hai.
Aaj amad-o-raft kay zara'ay bhar ga'ay hain. Donya eak basti
ka roup ikhtayaar kar
gaee hai es liay zobanain eak dusray say motasar ho rahi hain.
Haan mazi ho kah
haal, hakim zobanain ziyada asraat moratab karti hain.
Angraizi ko daikh lain kis
tara donya ki zobanoun ko motasar kar rahi hai. Jab hakam
(3) mar ja'ay ga to es ki
zoban kay alfaz aur aawazain unani, arbi, farsi ya turki ki tara
zobanoun ka hissa
rahain gay. Khuda maloum oon ki os waqt kya surat aur haiat
ho gi. Ya koun say
alfaz aur aawazain mazi bun jaein gi. Haan agar insan ko zinda
rehnay diya giya (4)
aur atum bumb say ora na diya giya to woh apni bonyadi fitrat
par hi rahay ga. Os ki
fitri hajaat main kabhi tabdili nahain aa'ay gi.
-----------------------------------
1. Aaqa Kareem (Oon par baishumaar daroud aur salam
ponchay) aur oon ki aal
olaad kay siwa.

2. Yah qabilay konbay alaqay aur zobanain waghera shakhas ki
shanakhat hain, insan ki taqseem ki daleel nahain hain. maslan
admioun kay naam rakhay jatay hain ta'kah oon ki shakhasi
shanakht ho sakay warna her kisi ko:oh admi keh kar mokhtab
kiya jata. Ab osha, aasha, rajni, basant kour, qalsoom, rita,
okasa, okama keh kar bolanay ka matlab yah hai kah pehchan
rahay kayoun'kah oon ka alag alagvajoud hai. Ta'hum boyadi
tour par woh sab ouratain hi hain. Agar aap kehtay hain oh
ourat chalis ouratoun main say koun samjhy kah kis ko bolaya
ja raha hai.
Class-room main role number bhi essi hawala say jari hotay
hain. Ustad kehta hai role number 822 to fran wohhi
talib-e-ilm hath khara karta hai jis ka role number
822 hota hai. Os ki haisiat aur class main koee aur kisi qisam
ka faraq nahain aata.
Noor Mohammad keh kar bolaein ya Mr. Smith, namoun kay
hawala say haisiat main koee farq nahain aata. Majmoee tour
par donoun ninsan hi hain.
3. Amrika
4. tamam insan bahmi dost aur gharaz'mand bhi hain haan
mafad'parast toloun ki apsi shuru say jang jari hai. Yah jang
aam admi ki jang nahain kayoun'kah aam admi aman'pasand
tha aur hai.

Lafz Hind ki kahani
Lafz Hind/Hindu kay hawala say saikroun safaat qalam’band ho
chukay hain es kay
ba’vajoud natija dhak kay kuch wazay nahain hota. Es lafz ki
tehqeeq say tein
chizain wabasta nazar aati hain:
1. Dharam
2. Alaqa
3. Zoban
Yah tinoun chizain bari hisas hain es liay es lafz say jan
choraee nahain ja sakti.
Mohaqein ki masee apni jaga likin lafz ki jar tak rasaee na ho
pana, eak sawaliay ki
shakal main es dharti say juray logoun kay liay khasusan aur
mahirein-e-arzyaat aur
mahirein lisanyaat kay ru-ba-ru ommomi sata par khara hai.
Es lafz kay baray main kaha jata hai kah yah lafz sindhu ki bigri
hoee shakl hai.
Choun’kah (Arab) mosalman sindhu lafz ada nahain kar saktay
thay es liay onhoun
nay sindhu ko hindu main talfaz kiya. Es zimun main kuch
touzihaat paish ki ja sakti

hain. Maslan
• Aawaz Sein ka tabadal kisi bhi zoban main hay maqsura/h
nahin.
• Aawaz Sein donya ki taqribun her zoban main mojoud hai aur
thi. Aawaz sein say
motalaqa mosam, mahoul aur qudrati halaat donya kay
taqribun her khitay main
mojoud rahay hain.
• Arbi main sein say milti dou aawazain say aur sawad bhi
mojoud hain es liay sein
kay elawa en dou aawazoun ki
mojoudgi main kisi mutbadal aawaz ka ravaj pana qiyas aur
soch say bahar ki cheez
hai.
• Arbi main dhay mojoud nahain es kay tabadal ki dou suratain
samjh main aati
hain.
1. Daal+hay maqsura
2. Daal say lafz ki adaegi sindu. Yah lafz sindhu kay
qareeb’tarein hai.
Darya-e-sindh kay os ya es par kay logoun ko agar Hindu kaha
jata to baat kisi haad
tak samjh main aa sakti thi. Hind ki dour daraz walaetoun say
motalaq logoun ko

hindu naam daina logic aur samjh say bahar ki cheez hai.
Sindhu ko arboun ka hindu talafz karna yaqenun kisi
mahar-e-lisanyaat ki samjh
main nahain aa sakta.
Yah bhi kaha jata hai kah river sindhu kay os par kay
mosalmanoun nay yahaan kay
logoun ya phir yahaan kay dharam say motalaqa logoun ko yah
naam diya. Yahaan
bhi tein chizain samnay aati hain:
• Mazahab ki hamaisha say khud apnay hawala say pehchan
aur shanakht rahi hai.
Koee dosra ossay naam nahain day sakta.
• Agar Hindu mazhab nahain bal’kah kalchar hai, jaisa kah
kaha bhi jata hai to es
zimun main kehna yah maqsoud hai kah donya kay her kalchar
ka apna hawala apna
alaqa apnay loug apnay mosam apnay qudarti halaat apna Pani
Apni khourak aur
khud say apna naam raha hai.
• Yah dharma mosalmanoun ki aamad say sadyoun pehlay
yahaan mojoud tha es liay
esaay mosalmanoun ka aa kar naam daina darust nahain lagta
• Es walaet main seraf yahi eak dharma nahain tha.
1. Bani Israel kay nabi kaam kar rahay thay.

2. Yahaan kay apnay nabi aa’ay.
3. Hazrat Zartusht kay pairu mojoud thay aur oon ka
mosalmanoun ki aamad say
bohat pehlay sika chalta tha. Mosalmanoun ka sika to
Mohammad bin Qasim ki
aamad aur os kay baad chala jab’kah mosalman to
ehad-e-Risalat say aana shuru ho
gay thay. Mohammad bin Qasim ki aamad say pehlay
mosalmanoun kay hamlay
shuru ho gay thay. Jin ka sika chalta ho wohhi es qisam ki bari
tabdiliaan la saktay
hain. Yah naam to Mohammad bin Qasim ki aamad say pehlay
mojoud tha.
Es zimun main eak nazriya yah bhi hai kah:
“The sindhu was misspelled by the Europeans as Indus, and
from Indus the word
"Indian" has come.”
Yahaan yah baat wazay nahain kah yorap waloun say koun
morad hain. Woh
faransisi thay, walundaizi thay, purtaghali thay ya angraiz
thay. Hind ka angraizi
tarjama angraiz dour ki yaad hai. Lafz hind say baias hai
na’kah inda say. India
tarjama angraizoun ya maghrab waloun ki dain ho sakta hai

ta’hum es ki takhleeq ka karun Indus nahain ho sakta.
Kayoun’kah:
a. Sindh eak makhsous aur mahdoud walaet ka naam hai ossay
puray Hindustan/bare-
sagher par mehmoul nahain kiya
ja sakta.
b. Agar darya-e-sindh moqadas aur taqat ki alamat tha to
Ganga aur Jamna bhi kuch
kam moqadas nahain rahay.
En daryaoun kay hawala say Hind ka koee bhi naam par sakta
tha.
c. Indus ba’zat-e-khud tarjama hai. Es say India takhleeq pa
sata hai ya pa giya ho ga
likin Indus ya India Hindustan say
qataee dou alag chizain hain.
d. Hind+Satan ka India/Indus tarjama darust nahain. Haan
mostamal ho janay kay
sabab darust mana, samjha aur tasawr
kiya giya hai.
e. Galt-ul-aam ko asal kay motradaf maan liya jata hai likin
woh asal ka haqiqi
tabadal nahain hota jaisay qulfi ko qofli
kay maenoun main samjha jata hai halan’kah yah siray say
darust nahain hai.

Es zimun main eak hawala yah bhi malahza farma lain:
“The Holy book of Parsis, “Zindosta" pronounces Sapt Sindhu
as Hapt Hindu. ‘H’
replaced alphabet ‘S’. The Iranis too had pronounced the word
Sindhu as Hindu.”
Yah biyan jari karnay walay nay sein kay tabadal H kay liay
Farsi ya moqadas
“Zindosta" say eak lafz bhi ba’tour hawala darj nahain kiya.
Yah bhi kaha jata hai:
“The term Hindu (Indu or Intu in China) is still used in some
languages to denote an
Indian.”
Kuch ka khayaal hai kah lafz Hind Kouh Hindu’kash kay hawala
say vajoud main
aaya hai. Yahaan dou tein batain guftagu talab hain. Pahar kay
sath Hindu ka sabqa
sawaliya bun kar samnay aata hai. Baat wahaan ki wahaan hi
reh jati hai kah yah
lafz pahaar kay naam kay liay, kahaan say aaya.
Kaha jata hai yah pahaar Hindoun ki mout ka sabab bana ya
oon ki mout kay hawala
say yah naam par giya. Yahaan dou batain zaihan main rehni
chahiein:
1. A-Lafz Hindu kay sath lahqa kosh ho to hi essay mout ka

pahaar kaha ja’ay ga. Loug mukhtalif hawaloun say
paharoun ka rukh kartay aa’ay hain safar main amwaat to hoti
hi rehti hain yah koee aisi nae baat nahain.
Abhi kal parsoun ki baat hai, Pakistan main hawaee jahaz kay
pahaar say takranay kay sabab amwaat hoee hain. Es pahar
ka naam en amwaat kay hawala say nahain para. Phir es
phaar kay hawala say kisi subay ya puray Pakistan ka naam hi
qarar pa ja’ay, yah kaisay momkin hai.
B-Mout ka koee khas hawala mojoud ho to hi essay mout ka
pahaar kaha ja sakay ga.
Es ki tein aur suratain bhi farz ki ja sakti hain.
1. Yahaan koee bari laraee hoee ho gi jis main bohat sari
halaqatain hoe houn gi.
2. Pahaar ko abour kartay samay amwaat hoee houn go.
3. Parao kay doran sardi ya baraf bari kay sabab bhari tadaad
main loug mar ga’ay
houn gay. Es zimun main Ibn Batuta ka yah hawala diya jata
hai. Woh likhta hai.
"Another reason for our halt was fear of the snow. For upon
this road there is a
mountain called Hindukush, which means 'the slayer of the
Indians' because the
horses and animals which are brought from the land of India
die there in large

numbers as a result of the extreme cold and the great
quantity of snow."
4. Dais badar honay waloun nay edhar ka roukh kiya ho ga aur
onhain qudrati aur
wahaan kay mosmi halaat
nay mout kay ghat otaar diya ho ga.
2. Lafz Hindu kay sath lahqa kach ho to es kay maeni qate
mukhtalif ho jatay hain.
A. Kach rehnay, parao, teharnay, aaram karnay,
ja-e-aqamamat aur ja’ay panah ko
kaha jata ha. Lafz kouchar essi say tarkeeb paya hai.
B. Hindu tapasvi omomun paharoun ka roukh kartay aa’ay
hain. Oon ki aqamat kay
sabab es ka naam
kouh Hindu’kash par giya ho.
C. Lafz kach hi haqiqat kay qareeb’tarein nazar aata hai.
D. Kouh hindu’kach bar-e-sagher ka hissa sahi likin markaz
say bohat dour hai
lihaza lafz hind/hindu ki tashkeel
ka sabab banta qayas say bahar ki baat hai. Haan markaz kay
hawala say yah
naam ossay mila ho ga.
E. Dais badar logoun nay es pahar kay qurb-o-jawar main
panah li ho gi aur phir

yahein kay ho kar reh gay houn gay aur oon ki nasl pheli phuli
ho gi. Yah tojee
yaqinun bai’kaar-e-mehez nazar nahain aati. Wahaan es nasl
ka soragh lagana aaj
mokin nahain lagta kayoun’kah tagheraat ka amal jari raha hai.
Phir bhi kahein
na’khein aur kisi na’kisi sata par os nasl ka soragh lagaya ja
sakta hai.
Lahqa kach ho ya Kosh, es say koee khas farq nahain parta, asl
baat lafz Hind ki hai.
Agar Hind naam mayassar aaya to kin logoun kay zariya say
aaya. Woh log koun kis
alaqa aur kis nasl say motalaq thay.
Kisi pahari zoban main lafz Hindu ba’tour mahab ka bashinda
nahain milta na'hi
ba’tour jaga aur qoum kay milta hai. Yah naam markaz kay
hawala say mila maloum
hota hai aur phir mostamal ho giya ho ga.
Yah bhi kaha jata hai kah Hindustani inhabited by dark
complexioned thay aur fair
skinned jo northwest say ta’alaq rakhtay thay, nay oon ki
rangat kay sabab bar-esagher
kay logoun ko Hindu (kali rangat walay) naam day diya ho ga.
Bar-e-sagher koee aam khita-e-araz nahain hai. Mosmi aur

digar zamini halaat
waghera kay hawala say yahaan mokhtalif rangoun kay loug
aqamat’pazeer thay.
Eak alaqay main siya’faam bhi thay aur aaj bhi siya aur sanvli
rangat walay loug
mukhtalif jagoun par nazar aatay hain. En siya faam ki qaleel
tadad kay hawala say
yahaan kay bashindoun ya phir kisi mazhab say mota’alaq
logoun ko yah naam
nahain diya ja sakta. Agar farz kar lain kah yah naam rangat
kay hawala say mila to
bhi sawal khara rehta hai kah oon kay pas lafz hind/hindu
kahaan aur kis zoban say
aaya. Yaqinun wahaan bhi kahein say mahajrat karkay aaya ho
ga.
Kuch loug es lafz ka Origen Ariyae batatay hain. Yah lafz seray
say sanskrat ka
nahain. Agar Arya logoun nay yah naam diya to bhi kahein aur
jaga say oon kay
haan mahajrat karkay aaya ho ga jis say tein batoun ki taraf
ishara milta hai:
1- Arya loug kisi aur say motasar thay. Es tara lafz hind/hindu
ki arya logoun say
pehlay logoun ki taraf tavajo mur jati hai. Goya arya loug es

kay mojad nahain thay.
2- Oon par kisi aur ka yahaan par galbay say pehlay, ghalba
raha ho ga.
3- Arya loug arboun ya es lafz say mota’alaq logoun say lisani
hawala say motasar
thay.
Eak khayaal yah bhi hai:
“The Greeks, who invaded India under Alexander the great,
drop the “H” completely
and used the name indoos or Indus which later led to the
formation of the word
India.”
Sikandar say pehlay yonani loug aa chukay hain. En say pehlay
bani israeel ki bhi
aamad ho chuki thi. Thisri baat yah kah Indus indoos ya inda ka
lafz Hindu ya Hind
say bhala kiya laina daina. Indoos ya Indus say India tarkeeb
pa giya ho mana ja
sakta hai likin lafz Hind/Hindu ki alag say shanakht baqi rehti
hai.
Lafz Hindu ba’tour mazhabi shanakhat, yahaan ki moqadas
kotab, maslan
Baghvat’geeta, Ramaen main bhi nahain milti. Essi tara yah
lafz Vidik adab main bhi

das’yaab nahain hai.
Yah bhi kaha jata hai yah naam Arab mosalmanoun nay diya.
Arab (1) to hamaisha
say mokhtalif hawaloun say mosalmanoun say sadyoun pehlay
aatay jatay thay. Es
tara es moamlay main Arab kay sath mosalmanoun kay lahqa
jachta nahain.
Lafz Hind ‫هند‬ Arbi ka hai aur yah arboun ki aamad kay sath
yahaan warid howa.
Arbi main yah lafz mowanas (2) hai aur es kay maeni :
"a group of camels" yah maeni qadeem arboun ki taraf lay
jatay hain.
Es lafz kay arbi main yah maeni aisi ourat kay bhi hain jo
apnay naz-o-nakhra aur
hosan-o-jamal say dil libha laity ho.
Hind kay maeni (I am fucked) kay bhi hain, ho sakta hai kisi
toaef kay hosn-e-dilruba
kay hawala say yah naam thehar giya ho.
Farsi main bhi yah lafz Arbi say daramad howa hai aur Farsi
main es kay maeni:
chour, rahzan, loutaira, ghulam (3) Barda (farma’bardar
khadam jo malkiat main
ho), sia faam (black color) kala (black) liay jatay hain. (4)
Maeni chour say tavajo es janib bhi phir jati hai kah Raja Dahar

kay ehad main behri qazaqoun nay Arbi mosalmanoun ka
saman lout liya jis kay sabab yahaan ka naam Hind ba’tour
loutairay par giya. Es baat main koe wazan nahain chand
logoun kay sabab puri Hind baradri ko mosalman kayoun
motoub karain gay.
Kala, zulmat kay maenoun main bhi liya jata hai. Yahaan kay
siya’fam bashindoun kay hawala say yah naam nahain tehra
kayoun’kah yahaan hamaimaisha say mukhtalif rangoun kay
log aabad chaly aatay hain.
Zulmat kay reference say kisi mahajar nabi, fala’konda
waghera nay yah naam rakh diya ho ga likin es say nafrat ya
haqarat ka koee pehlu samnay nahain aata ta’hum siyahi kay
hawalay say kaee marakbaat sonnay aur parhnay ko miltay
hain: maslan
Kala monh (black mouth, ugly or who speaks ill)
monh badaisi lafz hai.
Kali Jeebh (evil speaking tounge)
jeebh mahajar lafz hai.
Kala chore (notorious thief)
Kala dhandha (illegal profession)
Kala dhan (black money)
Kali bhair (black sheep)
Kalai laikh (black deeds)
Kalay laikh (misfortune/ baad luck)

Kala chum (black skinned person)
Kalay kartout (bad deeds)
Yah misalain ba’tour zaeqa tehreer ki gae hain.
Hindustan sonay ki chirya thi aur hai. Es liay baroni donya kay
loug arboun (5)
samait yahaan mukhtalif hawaloun say aa’ay likin Hindustan
kay loug seraf:
• Barouni hukamranoun ki fouj main ba’tour sipa ga’ay
• Tabligh kay liay ga’ay
• Baruni shahi darbaroun main malazam rahay
Yahaan ki walaitoun main wao ki barhoti say alfaz bantay aa’ay
hain. Maslun
Band say bandu,
Chand say chandu,
Saand say sandu,
Chaand say chaandu,
Gaand say gaandu waghera waghera
Ba’einhi lafz Hind say lafz Hindu tarkeeb pa giya ho ga. Jis kay
maeni walaet Hind
ka basi bantay hain.
Mazhab kay hawala say lafz Barhmaan ki taraf tavajo jati hai.
Barhma say
Barahmun aur Barahmun say Ibraheem (AS) ki taraf tavajo
phir jati hai aur yah

moamla tehqeeq talab hai kah kiya Barahmun Hazrat Ibraheem
(AS) ki nasl say
mota’alaq hain?!
Hindi ba’tour monshi aur motarjam baruni walaitoun main
ga’ay ho sakta hai yah
lafz woh khud daramad karkay la’ay houn.
Lafz Hind Arboun kay zariay yah oon say ta’alaq kay hawala
say yahaan warid
howa. Essi tara farsi lahqa satan farsioun kay towassat say
hind kay sath jur giya.
Farsioun ka ghalba aur asar-o-rasukh bohat pehlay say
yahaan par chala aata hai.
Oon ki Islamioun say bohat pehlay yahaan kay alaqoun par
hakumat rahi hai.
Yahaan ki zobanoun main hazaroun marakab alfaz mojoud hain
jo moqami aur gher
moqami alfaz say tarkeeb-o-tashkeel pa’ay hain. Maslan
zima’dar, fouj’dar, aeinak,
aazmana (Aazmaesh karna ka ikhtasar), farrmana (Farmaesh
karna ka ekhtasar),
teh’band, chadar, doupata, Doumousa, Dou’monhhi, hourain,
houraan, qabahtain,
citiaan, mintmar, bound nikalna, advice karna, waghera
waghera.

Baroni zobanoun kay alfaz ki kasrat ko daikh khayaal kar liya
jata hai kah falaan
zoban falan zoban say nikli ya bani hai ya falaan zoban falan ki
reshta main falan
lagti hai. Es qisam ki batain qatee ghalt hain. Hindustan shuru
say badaisioun ki
amaj’gah raha hai es liay badaisioun ki zobanain yahain ki
moqami zobanoun par
asar’andaz hoti rahi hain aur ya amal aaj bhi jari hai. Dosra
yah moamla seraf
Hindustani tak hi mehdoud nahain.
Darj-e-bala morouzaat kay tonazar main yah maan lainay main
kiya kharabi hai:
• Lafz Hind mahajar hai
• Mosalmanoun kay dour say bohat pehlay ki Arbi aur arboun
say yahaan aaya hai.
• Satan ka lahqa Mosalmanoun kay dour say bohat pehlay ki
Farsi aur farsioun say
liya giya hai.
--------------------------------------------------------
1- Lafz Arbi bar-e-sagher say os walaet main giya hai jo
donoun molkoun kay qaribi
ta’alaq ko zahir kar raha hai. Yah lafz yahaan ka lafz adab hai
aur yah aaj bhi

Punjabi zoban main mostamal hai.
2- Abu Sufyan ki bivi Amir Moaviya ki maan aur Yazeed ki dadi
ka naam Hind bin
Utba tha.
3- Lughet-e-Kishwari, published in Lucknow in 1964
4- Urdu-Feroze-ul-Lughat
5- Arboun ko awaliat hasal hai

Bar-e-sagher main badaisioun ki aamad aur os kay
zobanoun par asraat
Bar-e-sagher na’seraf shadabi, haryali, mosmoun ki ranga
rangi, wadioun, paharoun,
literature, zahanat, hunar’mandi, jafa’kashi, bahadri
,qouwat-e-bardast, baroun ka
ehtaram, inksaar, dastar’khan ki farakhi, ghert’mandi*
waghera kay hawala say
donyan ki behtarein aur shadab sar’zamein rahi hai bal’kah
her dosri walaet say
aanay walay kay liay es ka daman tang nahain para. Shuru hi
say yahaan bohat si
nasloun, qabiloun, khitoun, alaqoun, mazhaboun, nazriyaat,
siyasi panah gozinoun
zamini ya aasmini aafaat ki tabah’karioun kay hathoun majbour
ho kar panah lainay
waloun waghera ko yahaan dou gaz zamein zarour mayassar
aaee.
Sikandar-e-Azam ko yahan ki shujahat aur os ki sipah nay
tiknay nahain diya. Jo
yahaan rokay aaj bhi yahaan ki rovayaat kay sath zindgi kar
rahay hain aur onhain

yahaan apnoun ki haisiat aur darja hasil hai.
Bar-e-sagher main gher badaisi walaetoun say loug mokhtalif
hawaloun say aatay
rahay hain aur yahaan ki zobanoun par asraat moratab kartay
rahay hain. Oon ki
aamad kay kaee vajo aur tour rahay hain. Maslan:
· Mohim jou aur alaqa fata karkay yahaan kay wasael aur
zamein par qabaz
honay walay.
Es tabqay kay sath tajarat paisha, moalam, ulma-o-fozla,
ehhal-e-danish aur sahib-era’ay
aur hunar’mand, mobalagh, reformers mazhab ka parchar
karnay walay
waghera tashreef latay rahay.
Fojioun ki dou suratain rahein:
Kuch arsa tehar kar wapis chalay gay.
Yahaan kay ho kar reh gay aur na’seraf yahaan ki moashrat
ikhtayar ki bal’kah
yahan ki ourtoun say shadi ki
aur oon ki enaslain barhein aur woh ba’tour Hindustani
pehchanay jatay hain.
Yahaan ki tazeeb apnaee, yahaan ki zobanoun sikhi aur boli,
yahaan ki zobanoun
ko apni zobanoun kay lafz

diay.
Asakar kay sath aanay walay loug jin ka oupar zikar kiya giya
hai ziyada’tar yahan
kay ho kar reh gay. Aatay waqtoun main in ki ouladoun ki
pehchan bar-e-sagher ki
dharti tehri. En logoun nay na’seraf es dharti ko apna samjha
piyayar kiya es ki
taraqi-o-khush hali kay liay qabal-e-qadr khidmaat sar’anjam
dein bal’kah waqt
paray par kisi tama ya lalach kay bagher khoun bhi diya.
Tarikh kay pannay aur
literature khasusan poetry oon kay gon gati nazar aati hai.
· Yahaan ki dharti wasael-e-qudrat kay hawala say bai’panah
khazanoun ki
malik rahi hai. En khazanoun nay hi to bahar waloun ki
aankhoun ko khira
kiya essi liay woh yahaan par hamla’aawar hotay rahay. En
hamlah aawaroun
kay elawa loutaray kabi bawardi bout’parasti khatam karnay
kay naam par
kabhi insaf dalanay kay naam par aur kabhi tajarat aur
company bahadar
kay libas main aa’ay. En kay elawa bhi bahar say chour daku
bhi aatay rahay

lout mar karkay chaltay banay. Qudrat ka intaqam daikheay:
Bohat souon ki ouladain yahain ki ho kar reh gaein aur es
dharti ko onhoun nay
apni mehnat, tawanaee, hunar, mohabat
yahaan tak kah es ki hifazat kay liay apna khoun bhi diya.
Es dharti ka charagh kha bhi gol nahain howa haan en
loutairoun kay ghar kabhi
roshini nahain hoee. Woh lutairay ya phir
hamaisha say motnaziya shakhasiat rahay.
Yahaan ki tazeeb apnaee, yahaan ki zoban sikhi aur boli,
yahaan ki zobanoun ko
apni zoban kay lafz diay.
· Arboun kay elawa bhi tajar paisha say motalaq logoun ki
yahan aamad-orafat
hoti rahi. Oon ki yahan kay logoun say mail malap hota raha. Es
tara
onhoun nay apni zobanoun kay nouns, verbs aur adverbs ata
kiay aur yah
silsala aaj tak jari-o-sari hai. En ka aana jana makhsous alaqa
tak mehdoud
na tha aur na hai. Ta’hum Sahili, Sindh, Sarhad, Punjab,
Kashmir waghrea
kay alaqay khasous main rahay. En logoun nay bohat si digar
chizoun kay

elawa moashi/iqtasadi estalahaat wagherah yahaan ki
zobanoun ko mayassar
kein. Go’kah baad main en estalahaat ki ashkaal hait-e-tarkibi
aur mafaheim
main tabdili aaee.
· Adyan kay parcharak apnay tour par apnay mazhab ki kidmat
sar’anjam
dainay kay liay yahaan aa’ay aur yah aamad ka silsala
mazhaboun kay aaghaz
say hi shuru ho giya. En main majosi esaee muslim waghera
bhi shamil hain.
Es tabaqay say motalaq logoun kay towasat say yahaan ki
zobanoun ko qabale-qadar estalahaat milein. Es tara yahaan ki
zobanoun ko sarwat mayassar aaee. Es main shaq nahain en
estalahaat main tasaraf hota raha ta’hum oon kay kisi bhi
rang aur roup main raej ho janay main kisi qisam ka shak
nahain kiya ja sakta.
· Bani islaeel aur yonani sarkari aur gher sarkari sata par
aa’ay. Ustza moslaihein aur nabiyoun** ko iziat dainay kay
hawala say bar-e-sagheer walay donya main sef-e-awal par
shamaar hotay hain. Es hawala say en usatza, moslaihein aur
nabioun nay mahajrat ikhtyar ki aur onhain es alaqa
say ziyada pur’soun koee alaqa na mila. Yahaan baat ko dou
tara say liya ja sakta hai:

Ustza aur moslaihein jan bachanay ki gharaz say aa’ay. Apni
adat say majbour ho kar onhoun nay apna kaam jari rakha ho
ga.
Nabi Allah kay hukm kay bagher koee kaam sar’anjam nahain
daita lihaza woh yaqinun Allah kay hukam/amar say yahaan
aa’ay houn gay aur devtaoun ki es dharti nay onhain yahaan
izzat aur ehtaram bakhsha ho ga. Dosra woh kab chup baithay
houn gay yaqinun tableigh ka kaam jari rakha ho ga.
· Goya es hawala daikha ja’ay to yah baat shak main nahain
rehti kah onhoun
nay yahaan ki zoban sikhi ho gi aur ossay apnay lehjay main
bola ho ga.
Yah'hi nahain apni madri zoban kay bohat say alfaz es zoban
main dakhal
kiay houn ga. Unani, Arbi, Irani, Babli, Nainwaee, Misri,
Baghdadi waghera
tehziboun ki bhi aamad hoti rahi. Oon ki tehziboun nay yahaan
apnay tehzibi
sakafti aur lisani asraat moratab kiay. Devta tak ki sanjh milti
hai. sakafti aur
lisani asraat moratab kiay.
· Hakomat kay baghi logoun nay yahaan panah hasil ki. Yahaan
ki dharti nay
onhain qabula aur izzat bakhshi. Yah'hi nahain oon ki

hakumatain (Munsura
waghera) bhi qaem kien. En siyasi matoub hazraat kay hawala
say lisani aur
saqafti asraat ko nazar andaz nahain kiya ja sakta.
· Gulbarga main yahaan ka bhais libas ar atwaar main
mahjarein nay aqamat
ikhtayar ki aur yahaan kay logoun ki zobanoun aur nazriyaat
par apanay
honay kay hawala say asraat moratab kiay.
· Bar-e-sagher siyasi hamloun say bhi kabhi mehfouz nahain
raha aur en siyasi
hamloun ko kuch ka kuch naam day gaya ya diya jata raha hai .
Monshi
Zakaullah jo mostanad mowarukh hain kay nazeek ' hajaz tosee
pasndi ka
shaker tha.' Daibal par hamlay ko es hawalay say dour rakha
nahain ja sakta.
Dosra maal -o-manaal aur khoub’surat ouratain jo char
jahazoun main ja
rahi thein kay hawalay ko kisi bhi tour par tajziya’nigar ko
saraf-e-nigha
nahain karna chahiay.
Yahhi nahain es moamlay ko daikhnay kay liay yak’tarfa motala
yak’taf nataej par

mushtamil ho ga. Bahar’tour hamara yah mozo nahain es par
gher’janib’dar tarikh
ka tajziya nigar hi kalam kar sakta hai. Es hamlay kay hawala
say gher’malki muslim
Arbi kay esma sifaat aur afaal moqami zobanoun main chalay
aa’ay.
· Bar-e-sagher main aanay waloun main chini lougoun ko bhi
mad-e-nazr
rakhna paray ga.
Bar-e-sagher ki Kisi bhi zobanoun ki baat ki jati hai to os ka
reshta aur shijra-enasab
hind aaryae bataya jata hai. Halan’kah aarya to koee 15 sou
saal pehlay
yahaan aa’ay aur oon ki aamad taqribun dou sou saal tak jari
rahi. Yah loug vaishi
aur ajar thay. Khaiti bari say waqif na thay. Sansikrait to
moqadas ga’ay thi. Aam
admi ko os tak kab rasaee hasil thi. Es ka dakhal aur hawala
aarya logoun ka zour
toutnay kay baad howa. Dosra yah bolnay ki nahain parhnay
aur likhnay ki zoban
thi.
Arboun say tajarat kay omour kay elawa qorbat kay aur
hawalay bhi mojoud hain.

Maslan:
· Arab sitara’parast thay aur yah cheez/ yahaan bhi mojoud
thi.
· Arab sitaroun kay ilm par bharosa kartay thay aur yah itaqad
yahan bhi paya
jata tha.
· Arab tasukh-e-arwa kay qael thay bar-e-sagheer walay bhi
es ko mantay aur
yah oon kay mahab ka hissa thi aur hai.
Islam say pehlay aur baad main bhi ziyarat-e-qaba taqadas
main raha raha hai.
Yatra ka rovaj yahaan bhi shuru say mojoud raha hai.
En qurbatoun kay paish-e-nazar lafz hind ka daramad hona
koee aisi ajeeb baat
nahain. Lafz hind daramad karanay ya na’danista ho janay ka
eak sabab yah bhi ho
sakta hai.
· Hind naam ki koee khatoun ho gi jo hosan Danish ya kisi aur
kamal ki vaja
say marouf ho gi.
Lafz hind arbi mahajar hai jo arbioun kay amal dakhal ko zahar
kar raha hai jabkah
Satan farsi lahqa hai jo iranioun say ta’alaq wastay ki taraf
ishara karta hai aur yah

qabal az islam ki baat hai.
———————————
*Hindustan walay 1857 ki chout aur ghadaroun ki ghadari ko
aaj bhi nahain bholay.
Yah alag baat hai kah baz chamchay karchay ghaddar aur
janib’dar tarikh’danoun
nay ghadaroun ko wafa’dar aur wafa’daroun ko ghaddaroun ki
saf main la khara
kiya aur es amar ka aaj tak kisi nay gher’janib’dari say vairwa
nahain kiya. Kahein
mosalmani aur kahein hindu dharma aatay rahay hain.
**Dou ambiya Hazrat Talukh (AS) aur Hazrat Almanoun (AS) ki
aaram’gahain yahaan dastyaab hain. Hazrat Almanoun kay
motalaq dou qiyas hain eak yah kah
woh Hazrat Daud (AS) kay khalifa thay jab’kah janashein
Hazrat Suleman (AS) banay.
Yah bhi kaha jata hai kah woh dar’haqiqat Hazrat Younis (AS)
thay. Jo apni qoum
ko baad’dua dainay kay baad yahaan aa ga’ay
Bini Israeel kay seraf yah dou nabi hi nahain aur bohat saray
nabi aa’ay houn gay.
Bani Israeel itnay safaq tohmat’gar aur na’farman thay kah
eak waqt main 300 -300
sou ambiya ka qatal kar daitay thay.

Urdu hai jis ka naam
Tehqeeq’karoun ki tehqiqi kawashoun ko nazar andaz karma,
onhain yaksar mostarad kar daina ya phir oon ki tehseion na
karma na’insafi aur zulm kay motradaf hai. Woh apni in
kovshoun kay hawalah say aanay waloun ko tehqeeq aur
khouj kay midan dasyaab kartay aa’ay hain. Her aata kal
pechloun kay hawala say agla qadam rakhta aaya hai.
Insan ibtada hi say insan aur kaenaat kay sar’basta razoun ko
khojnay aur talashnay main masrouf raha hai. Gozray kal kay
logoun nay porani tehziboun ko her hawala aur her
zivia-e-nazr say daikha parkha khoja aur samjha hai.
Tamam’tar koshashoun kay bavajoud insan talasha nahain ja
saka aur nahi kaenaat kay sarbasta raz khul pa’ay hain. Woh
khud apnay hathoun gozray kal main banaee gaee ashya ko
aur oon kay tasarfaat ko talash nahain kar paya.
Yah bhi hota aaya hai aur ho raha hai kah gozray kal kay tehqi
kaam ko baar baar lafzoun ki hair phiar kay sath paish karkay
tehqeeq’karoun ki saf main naam indraj karwanay ki saee ki
gaee hai. Es say waqti wah wah ya phir ala digri to hasil kar li
gaee likin tehqi amal ko koee khatir’kha faeda nahain ho saka.
Hamaray haan khasusan taleem ko taraqi dainay kay hawala

say hamaisha “rola” dala gaya hai laikin amli tour par khuch
nahain kiya gaya . Univarastioun main ziyada’tar jali kaam
howa hai. Os jail kaam aur naqal dar naqal ki hosla’afzaee main
jin logoun ko ala darjoun ki asnaad mil gaee hain jin kay bal
botay par yah jali loug onchi korsioun par barjaman to ho gay
laikin onhoun nay apni nalaeqi kay sabab asuli tehqeeq kay
darwazay band kar diay hain. yah'hi nahain her kaam karnay
walay ko dodkara hai. En nalaeqoun nay naam kay PhD aur
MphiL loug paida kiay hain aur nalaqi ka yah silsala aglay
waqtoun kay liay bhi jari-o-sari kar diya hai.
Apnay tour par kaam karnay waloun ki kabi aur kisi hawala
say hosla haza ya wasael faraham karnay ki koshesh nahain ki
gaee. Mein apnay moaqaf ko eak missal say wazay karnay ki
koshesh karta houn. Mein nay koee dhaee sou kay qareeb
Urdu zoban kay mota'alaq mazamein aur tehqiqi maqaloun ko
daikha aur parka hai. En sab main eak baat hi dohraee gaee hai
kah Urdu Hind Aaryaee zoban hai. Agar koee es ki ibtada say
mota'alaq pichay gaya hai to balbun kay ehad say pichay
nahain ja saka warna sab ki Shajajan Wali Dakni par taan toti
hai. Es hawala say daikha ja’ay to lafz Urdu kahein dhondnay
say nahain mil pata gaya Lafz Urdu Balbun kay ehad ki
paidawar nahain hai aur na'hi aariya Balban kay ehad main
Hindustan main aa’ay thay. Oon ka aana to bohat pehlay say
ta’alaq rakhta hai. Dosri baat yah hai kah aarya koee 3200 say

3500 saal pehlay Hindustan main warid howay. Kiya os say
pehlay yahaan kay loug gongay thay aur esharoun main baat
kiya kartay thay.Woh kisi na’kisi zoban main to baat aur lain
dain kiya kartay houn gay. Aakhir woh koun si zoban thi?
Yah sawal bari ehmiat rakhta hai aur es ka jawab khojna bara
zarori hai. Aaj tak kisi nay es ghothi ko suljhanay ki zahmat
gowara hi nahain ki.
Essi tara lafz hind ki jar tak abhi tak koee nahain poncha. Mein
nay es lafz ko janay
ki koshesh ki aur es natija par poncha kah yah lafz Sami hai
aur kay sath Hindustan
main warid howa. Ab thora mazeed aagay barha houn to
maloum howa hai kah yah
lafz Sami nahain Hami hai aur yah lafz kahein bahir say nahain
aaya balkah yahan
say bahir mokhtalif mafaheem kay say baramad howa hai.
Mein nay “Lagfz Hind ki kahani’ kay onwan say kuch marozaat
Net par paish ki
thein kisi nay baat aagay barhanay ki koshesh hi nahain ki.
Satan ko main farsi lahqa
samj raha tha likin ‫ستان‬ lahqa farsi nahain hai balkah lafz
santan ‫سنتان‬ ka tabdeel
shuda roup hai. Hazrarat Abdal’Ghofaar almarouf Nouh (AS)
kay potay yaeni

Hazrat Haam kay baitay ka naam Hind tha. Yah lafz Hind Ki
santan ‫سنتان‬ say
Hindustan mostamil ho giya. Lafz Hind kay hawala say Hindu,
Hindi, Hindavi,
Hindustan, Hindustani waghera mostamil hotay gay. Ta’hum
zoban ka aaghaz
Hazrat Hind say nahain howa. Hazrat Hind say pehlay bhi loug
yahann mojoud thay
aur yah silsala Hazrat Adam Safiullah (AS) say bhi bohat
pehlay tak jata hai.
Waqt gozarnay kay sath es zoban ko kaee naam miltay aa’ay
hain aur yah zobanoun
main koee naee baat nahain. Donya ki dosri zobanoun kay sath
bhi yahhi chalta aaya
hai. Onhain bhi mokhatalif oqaat main mokhtalif naam
rang-o-roup aur askaal milti
rahi hain. Urdu ka naam aur rasam-ul-khat ho sakta hain Turki
ya Angraizi say
aa’ay houn likin yah koee hatmi aur sika’band baat nahain, yah
moamla abhi tehqeeq’talb hai.
Yah ghalt’fehmi jo yaqein main badal gaee hai kah Urdu
Mosalmanoun ki zoban hai.
Es harba say yahan kay logoun ko taqseem karkay oon ki
ethadi qowat ka satyanas

maar kar rakh diya giya. Taqseem kay hawala say yahhi surat
Punjabi kay sath paish
aaee. Gormokhi ko gher moslim jab’kah Punjabi/Shamokhi ko
moslim zoban ka
naam day diya giya jabkah yah donoun naam hi ghalt aur
bai’bonyad hain.
Gormokhi ko daikhain yah Goru kay monh say nikli batoun tak
mehdoud nahain
rahi. Galioun kay hawala say donyan ki koee zoban es kay
moqabil nahain aa sakti.
Kiya Goru Hazraat kay monh say galiyaan nikala karti thein ya
phir ya galiyan
onhoun nay zoban ko di hain?! Bilkul nahain woh to bhalay loug
thay aur oon ki her
baat Danish ka ala namona hai.
Punjabi ko panj’aab kay hawala say daikha ja’ay to yah dou
lafzoun ka majmoa hai
yahhi nahain yah dounoun lafz badaisi hain. Essi tara Punjabi
farsi ka majmoa
nahain aur nahi es ka sara zakhira-e-alfaz Shah (faqeer
davaish waghera ya Badshah)
ka kalaam ya kaha howa hai. Yah khita lakhoun saal say aabad
chala aata hai aur es
khitay ka hamaisha say apna zati hawala mojoud raha hai.

Asl haqiqat yah hai kah zoban ossi ki hai jo ossay estamal main
lata hai. Zoban
shakhas say nathi hai jo jis qamash ka admi hota hai, zoban ka
estamal bhi ossi tour
say samnay aata hai. Hamaray haan lakhoun loug angraizi
boltay hain kiya woh sab
angraiz ho gay?! Bilkul nahain likin angraizi kay hawala say
onhain na'khanda
nahain kaha ja sakta. Essi tara maghrab ya donyan ki aur
walaetoun main ba'shumar
loug jo bar-e-sagher say motalaq nahein hain laikin woh
Urdu/Hindi estamal main
latay hain. Es tara woh bar-e-sagher kar bashinday to nahain
kehla saktay ta'hum
onhain es zoban kay hawala say na'khanda bhi nahain kaha ja
sakta.
Zoban kay estamal main lanay ka dhang tour tariqa, lehja,
andaz, mazaj, mahoul,
nazriyaat, asoul-e-moash-o-moashrat waghera alag say ho
saktay hain. Oon kay lisani
asoul bhi alag say ho saktaty. Movanas mazakar ya phir wahid
jama banay kay atwar
bhi mokhtalif ho saktay hain. Kiya en sab batoun ko daikh kar
Urdu zoban ko alag

alag khanoun main bant diya ja’ay ga.
Es zoban main mokhtalif mazahib ki kotab mojoud hain kiya oon
kitaboun ko daikh
kar essy Esaee Urdu, Sikh Urdu, Hindu Urdu Eshtatraqi Urdu,
Wahabi Urdu, Soni
urdu Shiya Urdu waghaera khaha ja’ay ga?
Es kay estamal main lanay walay mokhtalif rangoun nasloun
alaqoun say motalaq
mojoud hain kiya es hawala say es ki taqseem ki ja sakti hai?
Urdu/Hindi main mokhtalif zobanoun kay alfaz mojoud hain
taqseem ka jawaz to
yahaan bhi nikalta hai. Agar kaha ja’ay Angraizi urdu, Japani
Urdu, Arbi urdu,
Farsi urdu, Chini urdu waghera kiya yah ajeeb nahain lagta.
Reh gaee rasam-ul-khat ki baat to yah aaj tein tara kay
mostamil hain. En khatout
kay hawala say naam bhi tein tara kay hain yaeni Dev’nagri,
Nasleeq, Roman. Yah
tinoun likhnay kay hawala say tein izhaar kay tour hain warna
parhnay, bolnay,
samjhnay kay hawala say koee ikhtalaf mojoud nahain. Es baat
ko youn kaha ja
sakta hai:
1- Yah zoban yaeni Hindustani (Hindi, Urdu, Roman) Hazrat

Adam Safiullah (AS)
say bhi bohat pehlay yahan kay logoun kay rabtay ka zariya thi
haan albatta Kaee
naam aur rasam-ul-khat mayassar aatay rahay hain aur her
dour kay motabiq es ka
andaz aur rowaeya raha hai.
2- Hindi, Hindu, Hindustani, Hindavi waghera Hazrat Hind bin
Haam bin Nouh kay
hawala say kaha jata raha hai.
3- Zoban ka apna koee mazhab, nazriya, alaqa, rang, nasl
waghera nahain hotay. Yah
ossi ki hai jo essay estamal main lata hai.
4- Zoban apnay estamal karnay wloun kay rang, nasl, alaqa,
nazriya, mazhab
waghera kay zair-e-asr zinda rehti aur parwan charti hai
ta’hum essy onhi logoun tak
mehdoud kar daina kisi bhi hawala say darust aur monasab
baat nahain.
4. Zoban logoun ki ongli pakarti hai loug nahain.
Daraj-e-bala morozaat ka seraf matlab yah hai kah hamari
jamiaat main sabqa
batoun ko lafzoun kay hair phair say dohraya ja raha hai ya
phir eak hi zaviya-enazar
say daikha jata hai aur yah rovaeya kisi tara darust nahain.

Jamiaat kay
Professor Sahiban ko chahiay kah woh tehqeeq ko laqeer ka
faqeer na banaein
balkah aaj aur gozray kal kay kaam ko mahdoud
zaviya-e-nazar say malahza na
karain. Essi tara teqeeq kay kaam ko rang nasl alaqa mazhab
nazriya waghera kay
tarazu par na rakhain balkah bara jigra karkay baat yah
moamlay ko 6 atraf say
malahza karain aur apnay shagirdoun ko bhi 6 atraf say
daikhnay ka mashwara dain.
Agar aisa na kia giya to oon ka kaam aatay waqtoun main
bai’maeni ho kar reh ja’ay
ga balkah guzarta aaj bhi ossay mustard kar day ga. Es qism
kay kaam ko khidmat
ka naam daina tehqeeq kay naam kay sath ziyadti ho gi.

Hindavi tarikh aur haqaeq kay aaeina main
Hum jab koe baat kartay ya sontay hain nazaryati, alaqaee,
garohi, jamati, nasli,
lisani, mazhabi asbiat ka kisi na'kisi sata par hamaray
dil-o-damagh par qabza rehta
hai. Pasand na'pasad eqidat aur mohabat ka amal dakhal bhi
koee kam zour'aawar
nahain hota. Es tara hum os baat ki asal haqiqat tak rasee
hasil nahain kar patay.
Hamari khaesh hoti hai kah loug bhi baat moamlay mislay aur
sichuaishan ko ossi
tara aur ossi tour say samjhain aur janay ya hamaray hi
zavia-e-nazar say hamaray
akhaz kiay gay nataej ko darust aur bar'haq tasleem karain.
Khud say mehnat aur kaam na karnay ki bimari her ehad kay
insan ko chimti rahi
hai aur es bimari ki vaja say kharabi ki rah nikli hai. Fikri
tehrao os qoam ya alaqa
ka moqadar bana hai. Waqyati tarikh ka mowarakh ho ya lisani
tarikh raqam ki ja
rahi ho, her tisra admi makhi pay makhi maray chala jar aha
hai. Es tara koee naee

baat haqiqat vaqiya moamla ya sichuaishan samnay nahain aa
pati. Wohi pehlay say
kahi gaee batain lafzoun ki haiar phaiar kay sath parhnay ko
milti hain aur likhnay
wala apni naqal par bari dhtaee say itra'ay chala jata hai.
Hum yah samjh laitay hain kah falaan baat falaan alamay nay
likhi hai es liay woh
ghalt ho hi nahain sakti yah os main ghalti nikalna
jurm-e-azeem aur zabar'dast gustakhi kay motradaf hai.
Tamam likhnay walay ulma aur alama hazraat aur oon ki
koshishain laeq-e-ehtaram sahi likin oon ki likhi ya kahi hoee
her baat koee haraf-eaakhir to nahain kah os par ya os say
aagay baat hi na ki ja'ay.
Hiroz ka ehtam apni jaga, oon kay karnamay jo mowarakh nay
bata'ay hotay hain
apni jaga, oon ki mohabat aur oon say wasta apni jaga likin:
* Oon kay kar'namoun ko ossi tara say jis tara say woh
bata'ay gay hain, nahain liya
jana chahiay.
* Oon par tanqeed ko shajar-e-mamnoa qarar daina kisi tara
darust nahain.
* Baat kartay waqt gher janib'dari kay onsar ko bahar'tour
ghalib rehna chahiay.
* Shakas, shakhas hi rahay to acha hai ossay devta ya

fareshta bana dainay say
haqaeq pas-e-parda chalay jatay hain.
* Tehqeeq kartay waqt auroun, gheroun aur na'psandida
(apnay hawalay say
kayoun'kah woh kisi aur kay pasandida zarour hotay hain), kay
likhay aur kahay ko
bhi motwazi aur barabar ki haisiat say rakh liya jana
gher'sehat mand faial nahain.
* Moamalay ko mahdoud tunazur main malahza nahain kiya
jana chahiay. Mahdoud
aur makhsous ainak ghalt'fehmioun kay darwazoun ko
khoulnay ka sabab banti hai.
* Daikha daikhi aur bhair'chall kisi tara sehhat'mand qarar
nahain di ja sakti.
Hum baraee aur bala'dastoun ko bhi darusti ka miyar
samjhtay hain. Yah kisi tara
darust nahain kah baray kay monh say nikli her baat bari,
pa'ai'dar sachaee aur
darusti ki zamun ho. Koee kam'tar aur chota admi bohat bari
baat kar hi nahain
sakta, os ki jan'kari motala tajziya ya tanqidi shaour behtar
nahain ho sakta. laikin os
kay havas momkin hai os baat kay moamla main baroun aur
bala'dastoun say kahein

behtar kaam kar rahay houn. Eak dour tha arya darusti ka
mitar thay phir arboun
kay hissa main taj aaya woh mitar banay kisi dour main
bartaniya kay chum kay
sikkay chaltay thay. Aaj Ghora House hi sab kuch hai.
Hum samjhtay hain amrika ki chamcha'giri karkay ya oon kay
ya oon say asouloun
par chal kar taraqi ki ja sakti hai. Her jaga her qoum kay
halaat mosam, zarouratain
aur zamini halaat waghera dosroun say mokhtalif hotay hain
es liay kisi aur ki
tamam moamlaat main pairvi karkay taraqi karna taraqi ki
sochna ya haqaeq tak
rasaee hasil kar laina momkin hi nahain. Her kisi ko apna
gher'janib'dar nazriay
mojoud wasael zarorat noeat aur os kaam say pura mota'alaq
ho kar kaam karna
chahiay. Essi hawala say hi sachaee haqaeq aur behtari ki
surat samnay aa sakti hai ya laee ja sakti hai.
Urdu/Hindi (Hindavi) ki tarikh qatee ajeeb ekhtalafi aur
darj-e-bala qisam ki
qabahtoun ka shaker nazar aati hai. Mairi baray baray sakalar
hazraat say es
zumray main guftagu hoee hai woh rovaeti tarikh par yaqein

rakhtay hain ya oon kay
concept wazay hi nahain hain. Mein yahaan mojoud lisani tarikh
kay hawala say
chand points darj karta houn. Inhain paish-e-nazar rakh kar
aap ko lisani
movarkhein ki hamaqatoun aur oon ki bundar qala'bazioun par
hinsi aa'ay gi.
Kaha jata hai kah:
Mohhaqqein lafz Urdu (Oordu) ko turki zoban ka batatay hain
aur turki main es kay
maeni lashkar, a military camp waghera laitay hain.
Lafz horde/herd: bhiar, raiwar, mukhalif logoun ka ijtama, fouj,
hashraat ya
bhairioun ka raiwar, hashraat ka raiwar ho ya bhairioun ka,
fouji lashkar, arm
forces say mamasil hai. Dounoun auroun ki zindgi kay
dushmun hain kay maeni bhi
taqriban Turki lafz oordu/ordo kay qareeb tarein hain. Ho
sakta hai lafz Urdu horde
say orde aur es say Urdu tashkeel paya ho. Lafz Ordu ho ya
horde/herd/orde ya
zamani hawala say Turk khalaft ya angraiz hukamrani dour tak
hi jata hai jab'kah
en donoun adwaar say pehlay bar-e-sagher kay loug gongay

nahain thay thay. Yah
baat to mani ja sakti hai aur aisa hai bhi dounoun nay yahaan
ki markazi aur taksali
zoban; jo aaj urdu/hindi kehlati hai, ko motasar kiya.
Badaisi arm forces kay bahmi aur moqami logoun say mail
molaqaat kay natija main
es zoban nay janum liya. Es nazriay kay tehat essay lashkari
zoban ka naam bhi diya
giya.
Yah nazriya bhi samnay aaya hai kah Yah zoban badaisi army,
tajraoun, mahajroun
kay bahmi aur moqami logoun say mail malaap kay
zair-e-assar vajoud main aae.
Mohammad bin Qasim jo Arbi tha, ki aamad kay sath hi es
zoban ko vajoud
mayassar aa gaya. Amer Khusrau Bulban kay darbar say
monsalik thay qavi imkan
hai kah yah zoban wahaan boli aur samji jati ho gi. Ameer
Khusro zair-e-hawala
zoban kay pehlay shair manay jatay hain. Oon kay ehhad main
yah zoban seraf
shaeri kay liay estamal main aati thi aur raikhta kay naam say
masoum thi.
Urdu 13vein sadi esvi main Farsi kay zair-e-assar parwan

chari. Khiljioun aur
tughlaqoun ki sarkari zoban farsi thi likin onhoun nay es zoban
ko bhi wohhi moqam
diya jitna kah yah haq rakhti thi. Lodhioun ki darbari zoban
Urdu thi. Es zoban ko
yah naam pehlay Mughal badshah Babar ki fouj kay hawala say
mila. Mughal
badshah Babar ki sipah main Turkey, Arab, Iran, Russia,
Afghanistan, South Asia
mamalik kay foji shamil thay. En mukhtalif mamalik ki fouj ko
rabtay main
dushwari paish aati thi lihaza onhoun nay bahmi rabtay kay
liay naee zoban ko
tashkeel diya jis main tamam zobanoun say mota'alaq foujioun
ki zobanoun kay alfaz
shamil thay aur yah zoban ahista ahista taraqi karti gae. Es
biyan kay sath hi
mohaqaq kehta hai kah es zoban ko mojouda taraqi ki surat tak
aatay aatay 900 saal
lag ga'ay.
Es kay 52 letter arbi aur mamoli tadad main Persian letter
shamil hain. Es main
taqribun donyan ki tamam zobanoun ki sounds mojoud hain.
Akbar badshah nay

Hindi adab aur zoban ki hosla afzae ki. Sarkari sata par Hindi
ka darbari shair Raja
Birbal (1528-83) moqrar kar rakha tha aur yah Urdu ka pehla
shair tha. Es zoban ko
taraqi Mughals armies kay hawala say mili.Yah armi Turks,
Arabs, Persians,
Pathans, Balochis, Rajputs, Jats aur afghan par mushtamil thi.
"Urdu-e-moallah" naam shah jahan nay ya os kay ehad ka diya
howa hai jab'kah
raikhta Urdu kay ehal-e-danish nay poetry kay liay naam
rakha.
Urdu ki tashkeel ka waqt Shahjahan1628 say 1658 bhi bataya
jata hai jab os nay dili
ka qala tamer kiya. 1526 say 1707 tak essay dakni kaha jata
tha aur yah dakan aur
janoubi Hindustan main boli jati thi. 14vein sadi esvi main dakni
Muslim
hukamranoun nay essay mojouda khat award kiya aur essay
estamal main la'ay.
Urdu Hindi khari boli (dehalvi Hindai) hai jis main Arbi Farsi
kay alfaz shamil hain
aur 1730 main marij-e-vajoud main aaee aur yah 1830 main
izhar ka zariya bani.
Bartanvi hukamrani kay hawala say Punjabi ka zour kam

karnay kay liay essay
daftari aur education ki zoban qarar day diya giya. 20vein sadi
esvi main yah Hindu
Muslim tanazay ka sabab bani. Divide and rule anraiz ki
hukamrani ki po
lisi aur tarji rahi hai. Urdu kay char tasleem shuda dialects
hain: Dakhini, Pinjari,
Rekhta, aur Modern Vernacular Urdu. Dakni janobi hind main
boli jati hai jis main
Arbi aur Farsi kay alfaz shamil hain. Es kay bar'akas Rakhaita
par Farsi kay asraat
thay aur yah seraf aur seraf poetry kay liay estamal main aati
thi. Dakan kay hawala
say hi Wali Danki ko urdu ka pehla shair kaha giya. Ghalib
pehlay Urdu nasar'nigar hain jinhoun nay essay apnay khatout
main Urdu-e-Mu'alla ka naam diya. Ghalib kay ehad main Urdu
naam mostamal tha likin ravaj nahain paya tha. Yahhi vaja hai
kah onhoun nay essay apnay eak shaiar main raikhta kaha:
Raikhta kay ustad tum hi nahain ho Ghalib Kehtay hain aglay
zamanay main koee Mir bhi tha
Ab Bar-e-sagher ki tarikh ka eak ajmali sa khaka malahza
farmain en morouzaat kay motala say kisi haad tak es zoban ki
qadamat waghera ka andaza karnay main sahulat ho sakay gi.
Bar-e-sagher na'seraf shadabi, haryali, mosmoun ki ranga

rangi, wadioun, paharoun, literature, hunar'mandi, jafa'kashi,
bahadri ,qouwat-e-bardast, baroun ka ehtaram, inksaar,
dastar'khan ki farakhi, ghert'mandi* waghera kay hawala say
donyan ki behtarein aur shadab sar'zamein rahi hai bal'kah
her dosri walaet say aanay walay kay liay es ka damun tang
nahain para.
Shuru hi say yahaan bohat si nasloun, qabiloun, khitoun,
alaqoun, mazhaboun, nazriyaat, siyasi panah gozinoun, zamini
ya aasmini aafaat ki tabah'karioun kay hathoun majbour ho
kar panah lainay waloun waghera ko yahaan dou gaz zamein
zarour mayassar aae hai. Ibtadaee zamanay say Bar-e-sagher
dini akhlaqi aur tehzibi kashakah ki amaj'gah raha hai aur es ki
surat khat-e-mostaqeem ki tara na rahi hai. Pehli halat mitti
rahi hai aur naee suratain paida hoti rahi hain ta'hum pehli kisi
na'kisi surat aur sta par dosri main mad-e-gham ho kar kisi
na'kisi shakal main baqi zarour rahi hai. En dini akhlaqi aur
tehzibi suratoun ka sharaq-o-gharab main shohrah bhi raha
hai.
Pathar kay zamay kay asaar ko malahza kartay hain to andaza
hota hai kah woh rehash, ozaar, gharailu estamal kay
bartanoun kay hawala say aur estamal main la'ay
janay walay material kay lihaz say taraqi'yafta thay. Yaqinun
yahaan kay halaat say mail khati boli bhi boltay houn gay. Aaj
bar-e-sagheer main kaee rangoun aur kaee nasloun kay loug

daikhnay ko miltay hain. Maslan
* Turk Irani, en main balochi aur afghni miltay hain.
* Hind aryae, en main Punjabi Kashmiri, rajpout, khatri aur
jaat waghera shamil
hain.
* Daravri nasal en main marhata barahmun, konbi, korag
shamar kiay jatay hain
* Aryaee Daravar en main ala darjay kay barahmun chamar
aur Rajputana Bihar
waghera main abare rahaesh'pazeer loug shamil hain.
* Mungoul Daravar orisa aur bangal kay abawe rehaishi
shamar hotay hain.
* Mungoul nama hamaliya kay pahari qabilay
* Arboun ki aur moqami ourtoun say milap say ta'alaq rakhtay
loug syed, quraishi
hashmi waghera.
* Irani, turaki, afghani aur dosray Muslim mahajrain ki nasl jo
mix alaqoun main
aqamat rakhti hai aur kuch loug to apnay abaee alaqoun
maslan shirazi, tirmazi,
bukhari waghera ki nisbat apnay naam kay sath likhtay aur
kehalvatay bhi hain.
* Rang kay lihaz say goray, zard, gandmi, kalay, sanvlay
waghera miltay hain jin kay

hawala say barouni logoun ki mahajrat ka andaza kiya ja sakta
hai.
* Yonanioun ki nasl Pakistan kay shamali alaqa kafiristan main
apni asl rovayaat
rasm-o-rovaj aur shabahat kay hawala say aaj bhi mojoud hai.
Sikandar-e-Azam ko
yahan ki shujahat aur os ki sipah nay tiknay nahain diya. Jo
yahaan rokay aaj bhi
apni rovayaat kay sath zindgi kar rahay hain aur onhain
yahaan kay apnoun ki
haisiat aur darja hasil hai.
Bar-e-sagher main gher badaisi walaetoun say loug mokhtalif
hawaloun say aatay
rahay hain aur yahaan ki zobanoun par asraat moratab kartay
rahay hain. Oon ki
aamad kay kaee tour rahay hain. Maslan:
* Mohim jou aur alaqa fata karkay yahaan kay wasael aur
zamein par qabaz honay
walay. Es tabqay kay sath tajar paisha, moalam, ulma-o-fozla,
ehhal-e-danish, poets,
sahib-e-ra'ay aur hunar'mand, mobalagh, reformers mazhab
ka parchar karnay
walay waghera tashreef latay rahay hain. Fojioun ki dou
suratain rahein:

1. Kuch arsa tehar kar wapis chalay gay.
2. Yahaan kay ho kar reh gay aur na'seraf yahaan ki moashrat
ekhtayar ki bal'kah yahan ki ourtoun say shadi ki aur oon ki
naslain barhein aur woh ba'tour Hindustani pehchanay jatay
hain.
3. Yahaan ki tazeeb apnaee, yahaan ki zobanain sikhein, yahaan
ki zobanoun ko apni zobanoun kay lafz diay. Asakar kay sath
aanay walay loug jin ka oupar zikar kiya giya hai ziyada'tar
yahan kay ho kar reh gay. Aatay waqtoun main en ki ouladoun
ki pehchan bar-e-sagher ki dharti tehri. En lougoun nay
na'seraf es dharti ko apna samjha piyayar kiya es ki
taraqi-o-khush'hali kay liay qabal-e-qadr khidmaat
sar'anjam dein bal'kah waqt paray par kisi tama lalach kay
bagher khoun bhi diya. Tarikh kay pannay aur literature
khasusan poetry oon kay gon gati nazar aati hai.
*Yahan ki dharti wasael-e-qudrat kay hawala say bai'panah
khazanoun ki malik rahi hai. En khazanoun nay hi to bahar
waloun ki aankhoun ko khira kiya essi liay woh yahaan par
hamla'aawar hotay rahay. En hamlah aawaroun kay elawa
loutaray kabi bawardi bout'parasti khatam karnay kay naam
par kabhi insaf dalanay kay naam par aur kabhi tajarat aur
company bahadar kay libas main aa'ay. En kay elawa bhi
bahar say chour daku aatay rahay lout mar karkay chaltay
banay. Qudrat aur fitrat ka intaqam daikheay:

1. Bohat souon ki ouladain yahain ki ho kar reh gaein aur es
dharti ko onhoun nay apni mehnat, tawanaee, hunar, mohabat
yahaan tak kah es ki hifazat kay liay apna khoun bhi diya.
2. Es dharti ka charagh khabhi gol nahain howa haan en
loutairoun kay ghar kabhi roshini nahain hoe. Woh lutairay ya
phir hamaisha say motnaziya shakhasiat rahay.
3. Yahaan ki tazeeb apnaee, yahaan ki zoban sikhi aur boli,
yahaan ki zobanoun ko apni zoban kay lafz diay. Yonani
aishya-e-kochak aur karai kay founiqi yahaan kay
dihatoun say qurbani kay liay larkay aur larkiyan (bachay)
pakar lay jatay thay
yahhi nahain kharaj main bhi larkay aur lakiyaan (bachay) lay
jatay thay aur yah
lout maar sina'zouri aur baad'mashi ki haad thi jo bhi sahi en
kay hawala say
estalahaat alfaz waghera daramad zarour howay.
* Arboun kay elawa bhi tajar paisha say motalaq logoun ki
yahan aamad-o-rafat hoti
rahi. Oon ki yahan kay logoun say mail malap hota raha. Es
tara onhoun nay apni
zobanoun kay nouns, verbs aur adverbs aata kiay aur yah
silsala aaj tak jari-o-sari
hai. En ka aana jana makhsous alaqa tak mehdoud nahein tha
aur na hai. Ta'hum

Sahili alaqay, Sindh, Sarhad, Punjab, Kashmir waghrea kay
alaqay khasous main
rahay hain. En logoun nay bohat si digar chizoun kay elawa
moashi/eqtasadi
estalahaat wagherah yahaan ki zobanoun ko mayassar kein.
Go'kah baad main en
estalahaat ki ashkaal hait-e-tarkibi aur mafaheim main tabdili
aae.
* Adyan kay parcharak apnay tour par apnay mazhab ki
kidmat sar'anjam dainay
kay liay yahaan aa'ay aur yah aamad ka silsala mazhaboun kay
aaghaz say hi shuru
ho giya. En main majosi esae Muslim waghera bhi shamil hain.
Es tabaqay say
motalaq logoun kay towasat say yahaan ki zobanoun ko
qabal-e-qadar estalahaat
milein. Es tara yahaan ki zobanoun ko sarwat mayassar aae.
Es main shaq nahain en
estalahaat main tasaraf hota raha ta'hum oon kay kisi bhi rang
aur roup main raej ho
janay main kisi qisam ka shak nahain kiya ja sakta. * Bani
islaeel aur yonani sarkari
aur gher sarkari sata par ap'ay ustza moslaihein aur
nabiyoun** ko iziat dainay kay

hawala say bar-e-sagheer walay donyaan main sef-e-awal par
shamaar hotay hain. Es
hawala say en usatza, moslaihein aur nabioun nay mahajrat
ekhtyar ki aur onhain es
alaqa say ziyada pur'soun koee alaqa na mila. Yahaan baat ko
dou tara say liya ja sakta hai:
1. Ustza aur moslaihein jan bachanay ki gharaz say aa'ay. Apni
adat say majbour ho kar onhoun nay apna kaam jari rakha ho
ga.
2. Nabi Allah kay hukm kay bagher koe kaam sar'anjam nahain
daita lihaza woh
yaqinun Allah kay hukam/amar say yahaan aa'ay houn gay aur
devtaoun ki es dharti
nay onhain yahaan izzat aur ehtaram bakhsha ho ga. Dosra
woh kab chup baithay
houn gay yaqinun tableigh ka kaam jari rakha ho ga.
* Goya es hawala say daikha ja'ay to yah baat shak main
nahain rehti kah onhoun
nay yahaan ki zoban sikhi ho gi aur ossay apnay lehjay main
bola aur likha ho ga.
Yah'hi nahain apni native zoban kay bohat say alfaz es zoban
main dakhal kiay houn
ga. Unani, Arbi, Irani, Baabli, Nainwae, Misri, Baghdadi waghera
tehziboun ki bhi

aamad hoti rahi. Oon ki tehziboun nay yahaan apnay tehzibi
sakafti aur lisani asraat
moratab kiay. Devta tak ki sanjh milti hai. Sakafti aur lisani
asraat moratab kiay.
* Hakomat kay baghi logoun nay yahaan panah hasil ki. Yahaan
ki dharti nay onhain
qabula aur izzat bakhshi. Yahhi nahain oon ki hakumatain
(Munsura waghera) bhi
qaem kien. En siyasi matoub hazraat kay hawala say lisani aur
saqafti asraat ko
nazar andaz nahain kiya ja sakta.
* Gulbarga main yahaan ka bhais libas ar atwaar main
mahjarein nay aqamat
ekhtayar ki aur yahaan kay logoun ki zobanoun aur nazriyaat
par apanay honay kay
hawala say asraat moratab kiay.
* Bar-e-sagher baroni siyasi hamloun say bhi kabhi mehfouz
nahain raha aur en
siyasi hamloun/badmashioun ko kuch ka kuch naam day gaya
ya diya jata raha hai .
Monshi Zakaullah jo mostanad mowarukh hain kay nazeek
hajaz tose'pasndi ka
shaker tha. Daibal par hamlay ko es hawalay say dour rakha
nahain ja sakta. Dosra

maal--o-manaal aur khoub'surat ouratain jo char jahazoun
main ja rahi thein kay
hawalay ko kisi bhi tour par tajziya'nigar ko saraf-e-nigha
nahain karna chahiay.
* Yahhi nahain es moamlay ko daikhnay kay liay ya'tarfa mota
yak'taf nataej par
mushtamil ho ga. Bahar'tour hamara yah mozo nahain hai es
par gher'janib'dar
tarikh ka tajziya nigar hi kalam kar sakta hai. Es hamlay kay
hawala say gher'makki
muslim Arbi kay esma sifaat aur afaal moqami zobanoun main
chalay aa'ay
* Bar-e-sagher main aanay waloun main chini lougoun ko bhi
mad-e-nazr rakhna
paray ga. * Bar-e-sagher ki Kisi bhi zoban ki baat ki jati hai to
os ka reshta aur
shijra-e-nasab hind aaryae bataya jata hai. Halan'kah aarya to
koe 12oo/1500 BC
main yahaan aa'ay aur oon ki aamad taqribun dou sou saal tak
jari rahi. Yah log
vaishi aur ajar thay. Khaiti bari say waqif na thay. Sansikrait
to moqadas ga'ay thi.
Aam admi ko os tak kab rasae hasil thi. Es ka dakhal aur
hawala aarya logoun ka

zour toutnay kay baad howa. Dosra yah bolnay ki nahain
parhnay aur likhnay ki
zoban thi. * Es say bhar kar tazaad biyani aur kiya ho gi eak
traf Urdu ko
Mohammad bin Qasim, Salatein, Moghliya ehad ki paidawar
bataya jata hai to dosri
taraf es ka Hind aaryae say reshta jora jata hai.
* Hind waloun kay Arboun say tajarat kay omour kay elawa
qorbat kay aur hawalay
bhi mojoud hain. Maslan Arab sitara'parast thay aur yah
cheez/ yahaan bhi mojoud
thi. Arab sitaroun kay ilm par bharosa kartay thay aur yah
itaqad yahan bhi paya
jata tha. Arab tanasukh-e-arwa kay qael thay bar-e-sagheer
walay bhi es ko mantay
aur yah oon kay mazhab ka hissa thi aur hai. Islam say pehlay
aur baad main bhi
ziyarat-e-qaba taqadas main raha raha hai. Yatra ka rovaj
yahaan bhi shuru say
mojoud raha hai.
In qurbatoun kay paish-e-nazar lafz hind ka daramad hona
koee aisi ajeeb baat
nahain. Lafz hind danista daramad karanay ya na'danista ho
janay ka eak sabab yah

bhi ho sakta hai. Hind naam ki koee khatoun ho gi jo hosan
Danish ya kisi aur hunar
aur kamal ki vaja say marouf ho gi. Lafz hind Arbi mahajar hai
jo arbioun kay amal
dakhal ko zahar kar raha hai jabkah Satan Farsi lahqa hai jo
iranioun say ta'alaq
wastay aur rabtoun ki taraf ishara karta hai aur yah qabal az
islam ki baat hai.
Maherein lisanyaat ka kehna hai kah yonani, latini, jarmani,
qadeem Farsi, sansikrat
waghera ki asl eak hai aur en ka moshtarka naam hind
yorpi/hind jarmani tha. Yah
boul chaal ki zobanain hain jab'kah likhaee ki zobanain aur
thein.
Yahaan Aastarak bolnay walay bhi khasi tadad main mojoud
thay aur oon ka yahaan
aana jana bhi tha. Es sari guftagu ka maqsad yah hai: Hind koe
fikri tour par banjar
alaqa nahain tha. Yahaan kay loug donya kay mohazzab'tarein
aur hunar'mand loug
thay. Woh boul aur likh kar izhar kartay thay. Yahaan ki koee
markazi aur taksali
boli zarour rahi ho gi jis kay hawala say oon kay rabtay hotay
houn gay.

Hindavi zoban yahaan ki markazi aur taksali boli rahi ho gi.
Haan es kay kaee rasamul-
khat rahay houn gay. Hindavi kay sound system ko daikhain es
main daramda
aawazoun kay sath sath yahaan ki apni aawazain bhi hain jo
donya ki kisi zoban
main mojoud nahain hain. Es liay essay kisi dosri zoban say
journa ziyadti hai.
Jahaan es zoban nay donya ki dosri zobanoun say istafada kiya
donya ki zobain bhi es
say faiz'yaab hoein.
Es kay sound system aur adam hawa main say kisi eak ka
yahaan otarna (siri lanka)
aur on ki pehli nasl ki amad ya yahaan say bahar jana, en
omour ka tehqiqi motala
karnay ki shaded zarourat hai, aein momkin hai Hindavi donya
ki zobanoun ka
makhaz ho. Hazrat Adam Safiullah (AS) kay baitoun ki yahaan
aaram'gahain mojoud hain.
Sab say bara sabout yah hai kah yahaan ka bashinda, mukhtalif
amarja kay hawala say her lehja her andaz her aawaz aur os
aawaz ki mukhtalif aawazain jo donya ki streat main mostamil
hain ba'einehi aur ba'asani ada kar sakta hai. Hindavi main
bohat sari zobanoun kay alfaz mojoud hain es ka matlab yah

nahain kah yah oon main say kisi eak say nikli ho gi ya oon kay
ijtama kay baes vajoud pa gaee ho.
Zobain moukhtalif zobanoun say majmoa ho kar
tashkeel-o-tarkeeb nahain patein aur es ki eak misal bhi donya
main mojoud nahain. Zoban ka ta'alaq sounds say hota hai jo
os alaqa kay mahoul, qudarti halaat, mosamoun waghera ka
natija hoti hain. Mosamoun kay hawala say bar-e-sagher
donya main la'sani hai. Aawazoun ka ta'aluq aalaat-e-notaq aur
moawan aalaat-enotaq
say bhi hai. Hindavi aawazoun kay itabar say apni missal aap
hai. Rekard main
aanay wali mofrad aur marakab aawazain donyaan ki tamam
zobanoun say ziyada
hain. Yah'hi surat sabqoun lahqoun aur jama banana walay
asuloun ki hai. Jama ko
wahid wahid ko jama estamal karkay istamal main lana essi
kay bas ka roug hai.
Takhsees-e-jins kay lihaz say bhi donya ki ameer'tarein zoban
hai. Alfaz gharnay oon
main sou tara ki ashkali tabdiliaan lanay aur majmoee
lachak'paziri kay hawala say
yah apni misal aap hai. Zoban ko mazhab say monsalik nahain
kya ja sakta
kayoun'kah zoban to ossi ki hoti hai jo ossay tasarauf main

lata hai. Essay mazhab
kay liay estamal main laein ya mazhab kay khalaf estamal
Karin panchoun shaktioun
kay sath qadam mila kar apnay sarif kay sath chalay gi.
Hinadvi zoban ki khandgi kay hawala say aaj say ta'aluq kartay
adad-o-shamar paish kiay jatay hain:
Afghanistan (320,000,(8 percent)
South Africa (170,000) South Asian Muslims, some of which
may speak Urdu
United Kingdom Over 400,000 (2001 EST.)
Bangladesh (650,000, 0.4 percent)
United Arab Emirates (600,000) 13 percent
Saudi Arabia (382,000, 1.5 percent)
Nepal (375,000, 1.3 percent) United States (350,000, 0.1
percent)
Canada (156,415 [2006], 0.5 percent)
Oman (90,000, 2.8 percent)
Bahrain (80,000, 11.3 percent[citation needed])
Mauritius (74,000, 5.6 percent) Qatar (70,000, 8 percent)
Germany (50,000)
Norway (27,700 [2006])
France (20,000) Spain (188,000 (2004)
Sweden (10,000 [2001])
Pakistan High commissioner in UK Mr. Wajid Shamsul Hasan

nay Tehreek Alami and Urdu Society of School of Oriental and
African Studies (SOAS) 19 June. 2010 ko
apnay khatab main kaha Urdu uk ki dosri zoban hai. Maherein
lisanyaat kay nazdeek
Urdu aur Hindi dar'haqiqat eak hi zoban kay dou naam hain.
Hindi zoban ki tarikh koee 5000 qabal maseh say tal'alaq
rakhti hai aur yah Central
Asia say motalalaq thi. Yah zoban Hind yorpi hai. Hindi aur
Angraizi ki jarain eak hi
hain aur es kay kuch lafz eak say hain. Es zimun main eak bara
hi jan'dar nazriya
apni asal kay motabaq malahza ho:
Hindi and Urdu, having the same linguistic structure are
considered different
languages based on ‘Religion' just like Dutch and German ARE
different. Just like
French is different in France than the one spoken in belgian.
Kisi zoban main khandgi ki panch satain hoti hain:
1- Boul samjh aur soch saktay houn likin likh aur parh na
saktay houn.
2- Samjh soch saktay houn likin parh likh aur boul na saktay
houn.
3- Likh parh samjh aur soch saktay houn likin boul na saktay
houn. 4- Parh samjh

aur soch saktay houn likin boul na saktay houn.
5- Parh, likh, samjh, soch aur boul saktay houn. Mahairein kay
motabaq Urdu aur
Hindi eak hain to adad-o-shamar ki mojouda surat kisi bhi tara
thek nahain. Essi
tara bantay janay walay adad-o-shamar kisi tara darust
nahain hain. Agar oupar
diay gay paimanay ko liya ja'ay to na'seraf mojouda
adad-o-shamar (Urdu+hindi) ko
darust mana nahain ja sata. Hindavi say mota'aluq lohoun ki
tadaad, Chini bolnay
waloun say bhi ziyada ho ja'ay gay. Yah bhi kah es zoban ko
koee dosra naam daina
paray ga jo Urdu aur Hindi waloun kay liay qaqbil-e-qaboul bhi
ho. Agar es ko
Hindavi naam day diya ja'ay to kharabi ki koe surat nazar
nahain aati. Kisi na'kisi
sata par es say mota'alaq loug lisani hawala say eak ho jatay
hain aur yah lisani
shara-e- khandgi es waqt Chini zonan say bhi bhar jati hai.
Iqtsadyaat main, man powr ko kharid-o-faroukht aur mehnat
kay hawala say bari
ehmiat aur haisaiat hasil hai. Es zoban say motalaq logoun ko
yah torra-e-imtiyaz bhi

hasil hai kah in ki zoban kay tein rasam-ul khat hai:
1- Roman
2- Dev'nagri
3- Urdu
Hasil-e-kalaam Hindavi ki ibtada kay hawala say jo kuch kaha
aur likha giya hai os
ki koee kal sidhi nahain. Hindavi bar-e-sagher ki markazi aur
taksali zoban hai.
Hindavi ko tasaruf main lanay walay donya ki dosri bari aabadi
say tadadi hawala
say ziyada hain. Urdu aur Hindi, dou alag say zobaain nahain
hain. Lisani hawala say
donya ki tamam zobanoun say ziyada mazbout hai.
Hindavi ki mofrad aur marakab aawazain donya ki tamam
zobanoun say ziyada
hain. Hindavi say mota'aluq loug her lehja her aawaz aur her
andaz ithayaar karnay
ki shakti rakhtay hain. Zoban ko kisi mazhab alaqa qoum
komba qabila nasal
waghera say nathi nahain kiya ja sakta kayoun'kah zoban ossi
ki hai jo ossay tasaruf
main lata hai. Mojouda aadad-o-shumar darust nahain hain.
Hindavi say mota'aluq
loug donyan ki her walaet main mojud hain.

---------------------------------
*Hindustan walay 1857 ki chout aur ghadaroun ki ghadari ko
aaj bhi nahain bholay.
Yah alag baat hai kah baz chamchay karchay ghaddar aur
janib'dar tarikh'danoun
nay ghadaroun ko wafa'dar aur wafa'daroun ko ghaddaroun ki
saf main la khara
kiya aur es amar ka aaj tak kisi nay gher'janib'dari say vairwa
hi nahain kiya.
Kahein mosalmani aur kahein Hindu dharam aaray aatay rahay
hai. **Dou ambiya
Hazrat Talukh (AS) aur Hazrat Amnoun (AS) ki aaram'gahain
yahaan dastyaab
hain. Hazrat Amanoun kay motalaq dou qiyas hain eak yah kah
woh Hazrat Daud
(AS) kay khalifa thay jab'kah janashein Hazrat Suleman (AS)
banay.
Yah bhi kaha jata hai kah woh dar'haqiqat Hazrat Younis (AS)
thay. Jo apni qoum ko baad'dua dainay kay baad yahaan aa
ga'ay Bini Israeel kay seraf yah dou nabi hi nahain aur bohat
saray nabi aa'ay houn gay.
Bani Israeel itnay safaq tohmat'gar aur na'farman thay kah
eak waqt main 300 -300 sou ambiya ka qatal kar daitay thay.

Arbi kay Urdu par lisani asraat
Arboon ka bar-e-sagher se sadyoon ka nahain, hazaroun saal
ka reshta hai. Arab bare-
sagher ki mukhtalif valatoun main mukhtalif hawaloun say
aatay jatay rahay hain.
Sowahil oon ki tovajo ka khasusi markaz rahay hain aur es kay
asar kisi na’kisi
hawala say aaj bhi mojoud hain. Arboun ki aamad say oon kay
omomi-o-khsusi
rujhanaat, rovaeay, adbi-o-masharti saliqay, tajarti atwaar,
tamadni-o-saqafti andazo-
aqdaar waghera shaori aur la’shaori tour par daramad howay.
In omour kay zeere-
asar Arbi zoban ka bar-e-sagher ki zobanoun aur raej bolioun
ko matasar karma
hairat ki baat nahain. Marozaat-e-bala ki tasdeeq-o-taeed kay
zeman main
Hindustani shiar-o-adab, dastanoun aur mazhabi kutab i.e.
Ramaen, Bhagvat Gita
waghera ko malahzt kiya jana chahiay. Yah amar bhi
bahar’tour malhoz-o-khatar
rehna chahiay kah Arab, Iran aur Turki ko bhi matasar kartay

rahay hain. Ahal-efaras
aur Turkoun ka bhi bar-e-sagher main aana jana raha hai.
Bilwasta alfaz ki
daramad ka silsala apni jaga mojoud raha.
Arboun ki bar-e-sagher ki yatra dou hawaloun say khasusan
samnay aati hai:
1- Islam se pehlay ba’tour tajar waghera
2- a- Islam kay baad ba’tour mobalagh, fatay aur siyasi matob
wagera
b- Musalman sufi bhi bar-e-sagher kay mukhtalif alaqoun main
warad hotay rahay
Talu-e-Islam kay baad Arab waghera ba’tour musalman
(khasusan) aa’ay’ Es tara
Arbi tehzeeb kay elawa Islami tehzeeb nay bhi apna rang
dikhaya. Bar-e-sagheer ki
zobanoun main mukhsus Islami istalahaat dakhal hoein. Agar in
zoban ka lisani
motalia karma ho to in omoor ko nazar main rakhna paray ga.
Es na’cheez thereer
main Arbi kau Urdu par lisani hawala say baat ki gaee hai.
1-Urdu main Arbi kay hazaroun alfaz apni asal ashakal, asal
mafaheem aur daisi
mafaheem kay sath mostamal chalay aatay hain. Yahaan
misalain paish karma

mazmoun ko gher zarori tawalat dainay kay mutradaf ho ga.
2-Arbi alfaz ko asal ashkal kay sath qaboul kiya giya hai likin
oon kay mafaheem
yaksar tabdeel kar diay gay hain. Maslan akhbar, baqaya,
hareef, khat, khasam,
khalifa, radeef, raqam, roza, raqeeb, sharaab, jalous, ghareeb,
aziz, salvat, fitna,
qaiyamat, qismat waghera
3-Bohat say Arbi alfaz kay talafaz main tabdeli aa gaee hai
likin mafaheem kisi haad
tak qaem rahay hain. Maslan iqraar se aqraar, aqsam say
iqsam, ifrat say afrat, ilzam
say alzam, efada say afada, boraq se baraq, izafat se azafat,
tanazur say tanazar, jizya
se jazya, jima se jama, zimma say zomma waghera
4-Ain ki aawaz omoman boul chal main nahain aati. Maslan
maloum malom/malom,
ta’aluq say talaq, sama’at say samat, ma'asoum se masoum
waghera. Yah surat
zeyada’tar Punjabi alaqa main paee jati hai.
5-Ba’az daisi alfaz main Arbi aawazain dakhal ho gaee hain jis
kay sabab alfaz Arbi
mehsus hotay hain likin oon kay mafaheem Arbi nahain hain.
Maslan ahwaal, oqaat,

asami, hoor waghera wahad bolay jatay hain.
6-Bohat sari Arbi estalahaat Urdu main dakhal ho gaee hain.
Maslan aayat, ahraam,
ajal, eman, amam, ameer, tasbeh, jubba, janaza, jarah, jehaad,
hujra, haj, hadees,
jannat, hamd, dein, kafun, dafun, sabaq,dafn, rabaee, joraab,
sajda, shaheed, dozakh,
ghusal, qaba, khumas, mukhamas, wazo waghera
7- Arbi talmihaat nay Urdu zoban ko hosn aur sarvat bakhshi
hai. Chand eak
masalain malahza houn:
Aatash-e-Namrood (Nar-e-Namrood), Ejaz-e-Masiha, hatam,
Chah-e-Yusaf, dam-e-
Esa, Shajar-e-Mamnoa,Hosan-e-Yusaf, taer-e-Sidra,
Lehhan-e-Daoudi, Aadam, jalvae-
Toor, Sabar-e-Ayoub, Tofan-e-Nouh, Gulistan-e-Khaleel,
yad-e-baiza, Yaqoub bani
israeel waghera
9- Bohat sari zarab-ul-imsal Arbi alfaz say tarkeeb paee hain.
Maslan
*wali kay ghar shitan
*Zahir ka Rehman batan ka shitan
*Jal tou jalal tou
*jis ki fikr os ka zikr

*jis ki surat achi nahain os ki surat kiya daikhni
*Jis ki jorou indar os ka moqadar sikandar
*Jo qareeb woh ziyada raqeeb
*hatam ki qabr par laat marna
10-Taqya-e-kalaam main bhi Arbi alfaz jo islami istalahaat bhi
hai, mojoud rehtay
hain. Maslan
Bismilla, Inshallah, Subhanallah, Alhamdulillah, Allah hafaz,
Khair to hai, khqir ho, apna khayaal rakheay (take care), toba
kar,
toba karain, aafat hai, fitna hai, Allah baili, Allah bakhshay,
Bismilla karain, Allah karay, zarour, zaruri nahain, khair say,
khizar
milay, jis qadar, zara sa/si, barkat hai, eman ki, tajveez bana,
bismillah
ka sawaab ponchay, hasha wa kalla waghera,
11-Baishumar Arbi alfaz ki Urdu tariqa say jamein bana li gaee
hai. Maslan
Horoun, faqeroun, wakiloun, naqaloun, kitaboun, taqdiroun,
safoun,
zarortoun, hadoun, haltoun, hujroun, fitnoun, mazhaboun
maskinoun waghera
Horain, kitabain, jorabain, haltain, hadain, taqdirain, safein,
salvatain

Urdu tarikhi, adbi aur lisani aaena main

Urdu tarikhi, adbi aur lisani aaena main

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