Aazaadi ki khawaahish khud-ba-khud nahi paida hoti. Iske liye bada khoon paani karna padta hai, warna aksar log unhi raahon par chalte rahna pasand karte hain jin par unke walidain apne naqsh‑e‑paa chhod gaye hain.

Aazaadi ki khawaahish khud-ba-khud nahi paida hoti. Iske liye bada khoon paani karna padta hai, warna aksar log unhi raahon par chalte rahna pasand karte hain jin par unke walidain apne naqsh‑e‑paa chhod gaye hain.

Adab ki takhleeq ek ghareeb mulk mein pesha bhi nahi ban sakti aur is tarah beshtar adeeb-o-shaa'ir itvari musawwir (Sunday Painters) ki zindagi basar karte hain, yaani zaroori kaamon se fursat mili to padh-likh liya.

Adab ki takhleeq ek ghareeb mulk mein pesha bhi nahi ban sakti aur is tarah beshtar adeeb-o-shaa'ir itvari musawwir (Sunday Painters) ki zindagi basar karte hain, yaani zaroori kaamon se fursat mili to padh-likh liya.

Jis mulk mein jamhooriyat ki jadein gahri aur der-paa na hon, wahaan ki fiza mein adab-o-tahzeeb ki taraqqi ke imkaanaat bhi ziyaada nahi hote.

Jis mulk mein jamhooriyat ki jadein gahri aur der-paa na hon, wahaan ki fiza mein adab-o-tahzeeb ki taraqqi ke imkaanaat bhi ziyaada nahi hote.

Hum aaj ke daur ko isliye tanqeedi daur kahte hain ki takhleeqi adab ki raftaar kam hai aur me'yaari cheezein nahi likhi ja rahi hain.

Hum aaj ke daur ko isliye tanqeedi daur kahte hain ki takhleeqi adab ki raftaar kam hai aur me'yaari cheezein nahi likhi ja rahi hain.

Kal tak adab chand bahut hi bar-guzeeda hastiyon ki jaagir tha aur wahi log is par bahas ke ahal samjhe jaate the. Aaj adabi zauq aam ho chuka hai aur ab tamaam ulooms mein maahir hue baghair bhi adabi raaye rakkhi ja sakti hai aur qaari ki baaton ko dhayaan se suna bhi jaane laga hai. In haalaat mein adabi zauq ko ziyaada behtar aur bartar banaane ka kaam naqqaadon ke alaawa koi aur poori khoobi se nahi kar sakta hai. Isliye naqqaadon ke liye ye bahut zaroori hai ki woh achhe adabi zauq ko aam karne ki muhim mein pesh‑pesh rahein.

Kal tak adab chand bahut hi bar-guzeeda hastiyon ki jaagir tha aur wahi log is par bahas ke ahal samjhe jaate the. Aaj adabi zauq aam ho chuka hai aur ab tamaam ulooms mein maahir hue baghair bhi adabi raaye rakkhi ja sakti hai aur qaari ki baaton ko dhayaan se suna bhi jaane laga hai. In haalaat mein adabi zauq ko ziyaada behtar aur bartar banaane ka kaam naqqaadon ke alaawa koi aur poori khoobi se nahi kar sakta hai. Isliye naqqaadon ke liye ye bahut zaroori hai ki woh achhe adabi zauq ko aam karne ki muhim mein pesh‑pesh rahein.

Ab Ghalib Urdu mein eik san'at (industry) ki haisiyat ikhtiyaar kar chuke hain. Ye itni badi aur phaili hui nahi jitni ki Europe aur America mein Shakespeare industry. Haan aahista‑aahista Ghalib bhi High Cultured Project mein dhal rahi hai. Ye koi shikaayat ki baat nahi hai. Har zabaan‑o‑adab mein eik na eik shaa'ir ya adeeb ko ye e’zaaz milta raha hai ki uske zariye se saikdon log baa-rozgaar ho jaate hain.

Ab Ghalib Urdu mein eik san'at (industry) ki haisiyat ikhtiyaar kar chuke hain. Ye itni badi aur phaili hui nahi jitni ki Europe aur America mein Shakespeare industry. Haan aahista‑aahista Ghalib bhi High Cultured Project mein dhal rahi hai. Ye koi shikaayat ki baat nahi hai. Har zabaan‑o‑adab mein eik na eik shaa'ir ya adeeb ko ye e’zaaz milta raha hai ki uske zariye se saikdon log baa-rozgaar ho jaate hain.

Adab aur zindagi ke rishte itne mustahkam ho chuke hain ki siyaasi tabdeeliyon ka adab par asar naa‑guzeer hai.

Adab aur zindagi ke rishte itne mustahkam ho chuke hain ki siyaasi tabdeeliyon ka adab par asar naa‑guzeer hai.

Insani taareekh eik ma'aani mein iqtidaar ki jung ki taareekh kahi ja sakti hai.

Insani taareekh eik ma'aani mein iqtidaar ki jung ki taareekh kahi ja sakti hai.

Naqqaad ka kaam sirf tanqeedi taraazoo mein naapna tolna hi nahi hai balki apni aawaaz ke zariye adeebon mein harkat‑o‑amal ki woh quwwat bhi paida karni hai jo takhleeq‑e‑adab ki baais ho sake.

Naqqaad ka kaam sirf tanqeedi taraazoo mein naapna tolna hi nahi hai balki apni aawaaz ke zariye adeebon mein harkat‑o‑amal ki woh quwwat bhi paida karni hai jo takhleeq‑e‑adab ki baais ho sake.

Taraqqi‑pasandi insaani zindagi ko haseen se haseen‑tar banaane ki koshish mein tang se tang‑tar karti gayi jaisa ki mazaahib ke saath hashr hua ki woh Khuda ke bandon ko raah‑e‑raast par laane ke liye aaye the magar aahista‑aahista insaanon par uske darwaaze band hote gaye aur ye chhoti duniya bahut se chhote‑chhote firqon mein badal gayi.

Taraqqi‑pasandi insaani zindagi ko haseen se haseen‑tar banaane ki koshish mein tang se tang‑tar karti gayi jaisa ki mazaahib ke saath hashr hua ki woh Khuda ke bandon ko raah‑e‑raast par laane ke liye aaye the magar aahista‑aahista insaanon par uske darwaaze band hote gaye aur ye chhoti duniya bahut se chhote‑chhote firqon mein badal gayi.

Shaa'ir aur adeeb ke afkaar‑o‑ehsaasaat ko kabhi bhi kisi siyaasi line ka ghulaam nahin banaaya ja sakta aur jab bhi iski koshish ki gayi hai, adabi bohran ka 'sailaab‑e‑bala' apne tamaam tabaah‑kun nataaij ko liye hue aaya hai.

Shaa'ir aur adeeb ke afkaar‑o‑ehsaasaat ko kabhi bhi kisi siyaasi line ka ghulaam nahin banaaya ja sakta aur jab bhi iski koshish ki gayi hai, adabi bohran ka 'sailaab‑e‑bala' apne tamaam tabaah‑kun nataaij ko liye hue aaya hai.

Aadmi jazbaat ko mun‘akis karne ke baawajood aaine se mushaabeh nahi hai aur yaheen se saari pecheedgi shuroo' hai.

Aadmi jazbaat ko mun‘akis karne ke baawajood aaine se mushaabeh nahi hai aur yaheen se saari pecheedgi shuroo' hai.

Pahli tafseeli mulaaqaat kitni sarsari hoti hai. Rasmi jumle toot‑toot kar rabt‑e‑nihaan ki takhleeq karne ki naakaam si koshish karte hain aur hum samajhte hain ki eik doosre se waaqif ho rahe hain. Jab ki hum bade zabt se kaam le rahe hote hain. Iske ye ma‘aani hue ki ghair‑sha‘oori taur se hum nahi chaahte ki pahla ta'assur kharaab pade. Zindagi ke baazaari mahaul ne humein itna maskh kar diya hai ki eik doosre par ayaan hone ke baawajood aadhe chhipe hue gaaeb rahte hain.

Pahli tafseeli mulaaqaat kitni sarsari hoti hai. Rasmi jumle toot‑toot kar rabt‑e‑nihaan ki takhleeq karne ki naakaam si koshish karte hain aur hum samajhte hain ki eik doosre se waaqif ho rahe hain. Jab ki hum bade zabt se kaam le rahe hote hain. Iske ye ma‘aani hue ki ghair‑sha‘oori taur se hum nahi chaahte ki pahla ta'assur kharaab pade. Zindagi ke baazaari mahaul ne humein itna maskh kar diya hai ki eik doosre par ayaan hone ke baawajood aadhe chhipe hue gaaeb rahte hain.

Istilaahein apne ma‘aani kho deti hain, ye eik taareekhi haqeeqat hai. Main isse inkaar nahi karna chahta. Lekin ye bhi taareekhi haqeeqat hai ki unhein naye ma‘aaniy-o‑mafhoom dekar phir tar-o‑taaza kiya jaata hai aur is tarah khizaan aur bahaar ke mausam istilaahon ki duniya mein bhi aate rehte hain.

Istilaahein apne ma‘aani kho deti hain, ye eik taareekhi haqeeqat hai. Main isse inkaar nahi karna chahta. Lekin ye bhi taareekhi haqeeqat hai ki unhein naye ma‘aaniy-o‑mafhoom dekar phir tar-o‑taaza kiya jaata hai aur is tarah khizaan aur bahaar ke mausam istilaahon ki duniya mein bhi aate rehte hain.

Jadeediyat ne duniya ko jannat-e-arzi banaane ka beeda utha kar jahannum nahi banaaya hai jaisa ki taraqqi‑pasandi ne kiya hai.

Jadeediyat ne duniya ko jannat-e-arzi banaane ka beeda utha kar jahannum nahi banaaya hai jaisa ki taraqqi‑pasandi ne kiya hai.

Maa‘shi quwwatein un posheeda dhaaron ki tarah hain jo andar bahte rahte hain aur aahista‑aahista kinaaron ko kaat'te hue apni nai jagah banaate jaate hain.

Maa‘shi quwwatein un posheeda dhaaron ki tarah hain jo andar bahte rahte hain aur aahista‑aahista kinaaron ko kaat'te hue apni nai jagah banaate jaate hain.

Jadeediyat taa'meer aur takhreeb ki pur‑fareb istilaahon ko radd karti hai, woh adab ko sabse pahle zaat ka aaeena‑daari qaraar deti hai lekin zaat ko harf‑e‑aakhir nahi samajhti isliye ki jadeediyat harf‑e‑aakhir ki sire se qaael nahi.

Jadeediyat taa'meer aur takhreeb ki pur‑fareb istilaahon ko radd karti hai, woh adab ko sabse pahle zaat ka aaeena‑daari qaraar deti hai lekin zaat ko harf‑e‑aakhir nahi samajhti isliye ki jadeediyat harf‑e‑aakhir ki sire se qaael nahi.

Fasaadaat mein zakhmi hona mere liye bahut bada tajurba tha. Usne mujhe woh baseerat bakshi ki aaj tak main tang‑nazri ka shikaar nahi ho saka hoon.

Fasaadaat mein zakhmi hona mere liye bahut bada tajurba tha. Usne mujhe woh baseerat bakshi ki aaj tak main tang‑nazri ka shikaar nahi ho saka hoon.

Urdu tanqeed ki ye bad-naseebi rahi hai ki iska aaghaaz kisi badi asaas se nahi hua aur na hi hamaare adab mein koi tanqeedi riwaayat ka silsila milta hai jisse kadiyaan mila kar naqqaadon ne naqd‑e‑adab ke usool muta'ayyan kiye hon. Yehi wajah hai ki abhi chand barson tak hamaare taraqqi‑pasand aur jadeed adab ke naqqaad usool‑e‑naqd adab ki tashkeel aur ta’beer mein uljhe hue hain.

Urdu tanqeed ki ye bad-naseebi rahi hai ki iska aaghaaz kisi badi asaas se nahi hua aur na hi hamaare adab mein koi tanqeedi riwaayat ka silsila milta hai jisse kadiyaan mila kar naqqaadon ne naqd‑e‑adab ke usool muta'ayyan kiye hon. Yehi wajah hai ki abhi chand barson tak hamaare taraqqi‑pasand aur jadeed adab ke naqqaad usool‑e‑naqd adab ki tashkeel aur ta’beer mein uljhe hue hain.