Fun baraaye fun har qism ki aasaaniyon, targeebon aur mafaadon se mahfooz rah kar insaani zindagi ki buniyaadi haqeeqaton ko dhoondhne ki khwaahish ka naam hai.

Fun baraaye fun har qism ki aasaaniyon, targeebon aur mafaadon se mahfooz rah kar insaani zindagi ki buniyaadi haqeeqaton ko dhoondhne ki khwaahish ka naam hai.

Art be-nafsehi zindagi ki justajoo hai.

Art be-nafsehi zindagi ki justajoo hai.

Fasaadaat ke muta‘alliq jitna bhi likha gaya hai us mein agar koi cheez insaani dastaavez kahlaane ki mustahaq hai to Manto ke afsaane hain.

Fasaadaat ke muta‘alliq jitna bhi likha gaya hai us mein agar koi cheez insaani dastaavez kahlaane ki mustahaq hai to Manto ke afsaane hain.

Inqilaab ka asli mafhoom khoon-rezi aur takhreeb nahi, na mahaz kisi na kisi tarah ki tabdeeli ko dar-asl inqilaab kahte hain. Ye to inqilaab ke sabse saste maa'ni hain. Asli inqilaab to baghair khoon bahaaye bhi ho sakta hai.

Inqilaab ka asli mafhoom khoon-rezi aur takhreeb nahi, na mahaz kisi na kisi tarah ki tabdeeli ko dar-asl inqilaab kahte hain. Ye to inqilaab ke sabse saste maa'ni hain. Asli inqilaab to baghair khoon bahaaye bhi ho sakta hai.

Hum kitne aur kis qism ke alfaaz par qaabu haasil kar sakte hain, iska inhisaar is baat par hai ki humein zindagi se rabt kitna hai.

Hum kitne aur kis qism ke alfaaz par qaabu haasil kar sakte hain, iska inhisaar is baat par hai ki humein zindagi se rabt kitna hai.

Muhaavre sirf khoobsurat fiqre nahi, ye to ijtimaai tajrube ke tukde hain, jin mein samaaj ki poori shakhsiyat basti hai.

Muhaavre sirf khoobsurat fiqre nahi, ye to ijtimaai tajrube ke tukde hain, jin mein samaaj ki poori shakhsiyat basti hai.

Nek jazbaat se sirf bura adab paida ho sakta hai.

Nek jazbaat se sirf bura adab paida ho sakta hai.

Mujhe haqeeqat ki nisbat afsaanon se ziyaada shaghaf hai. Kyunki jab tak haqeeqat par insaanon ke takhayyul ka amal nahi hota, woh murda rahti hai.

Mujhe haqeeqat ki nisbat afsaanon se ziyaada shaghaf hai. Kyunki jab tak haqeeqat par insaanon ke takhayyul ka amal nahi hota, woh murda rahti hai.

Aakhir lazzat se itni ghabraاhat kyءn? Jab hum kisi ped ko, kisi kirdaاr ke chehre ko, uske kapdon ko, kisi siyaasi jalse ko maze le-le kar bayaan kar sakte hain, to phir aurat ke jism ko ya kisi jinsi fe'l ko lazzat ke saath bayaan karne mein kya buniyaadi naqs hai? Lazzat bajaae-khud kisi fun-paare ko mardood nahin bana sakti, balki uske maqbool ya mardood hone ka daar-o-madaar hai lazzat ki qism.

Aakhir lazzat se itni ghabraاhat kyءn? Jab hum kisi ped ko, kisi kirdaاr ke chehre ko, uske kapdon ko, kisi siyaasi jalse ko maze le-le kar bayaan kar sakte hain, to phir aurat ke jism ko ya kisi jinsi fe'l ko lazzat ke saath bayaan karne mein kya buniyaadi naqs hai? Lazzat bajaae-khud kisi fun-paare ko mardood nahin bana sakti, balki uske maqbool ya mardood hone ka daar-o-madaar hai lazzat ki qism.

Istiaa're se alag ‘asl zabaan’ koi cheez nahi, kyunki zabaan khud ek istiaa'ra hai.

Istiaa're se alag ‘asl zabaan’ koi cheez nahi, kyunki zabaan khud ek istiaa'ra hai.

Shaai'r theek maa'non mein khaaliq hota hai.

Shaai'r theek maa'non mein khaaliq hota hai.

Jis kaayenaat mein sirf insaan hi insaan rah jaaye woh sirf be-rang hi nahi, inhitaat-pazeer kaayenaat hogi.

Jis kaayenaat mein sirf insaan hi insaan rah jaaye woh sirf be-rang hi nahi, inhitaat-pazeer kaayenaat hogi.

Manto ko insaan apni shakl hi mein qubool hai. Khwaah woh kaisi bhi ho.

Manto ko insaan apni shakl hi mein qubool hai. Khwaah woh kaisi bhi ho.

Sabse nafees pahchaan fohosh aur art ki ye hai ki fohosh se dobaara wahi lutf nahi le sakte jo pahli martaba haasil kiya tha. Art har martaba naya lutf hai.

Sabse nafees pahchaan fohosh aur art ki ye hai ki fohosh se dobaara wahi lutf nahi le sakte jo pahli martaba haasil kiya tha. Art har martaba naya lutf hai.

Main insaan-parasti se isliye darta hoon ki iske baad aadmi ke zahan mein lateef, wasee‘ aur gahre tajurbaat ki salaahiyatein baaqi nahi rahti aur aadmi ke e‘tibaar se thas ban ke rah jaata hai.

Main insaan-parasti se isliye darta hoon ki iske baad aadmi ke zahan mein lateef, wasee‘ aur gahre tajurbaat ki salaahiyatein baaqi nahi rahti aur aadmi ke e‘tibaar se thas ban ke rah jaata hai.

Mahaul itni taizi se badal raha hai ki kisi cheez ko ghour se dekhne ki mohalat hi nahi milti.

Mahaul itni taizi se badal raha hai ki kisi cheez ko ghour se dekhne ki mohalat hi nahi milti.

Jab man-chalaapan apni khud-e‘timaadi mein had se guzarne lagta hai to muhabbat achhi khaasi pahalwaani ban jaati hai.

Jab man-chalaapan apni khud-e‘timaadi mein had se guzarne lagta hai to muhabbat achhi khaasi pahalwaani ban jaati hai.

Marksiyat sarmaaya-daari ke irtiqa ki tareekh to bayaan kar sakti hai, lekin ye nahi bata sakti ki aakhir sarmaaya-daar itni daulat kyun haasil karna chaahta hai. Iska jawab sirf nafsiyaat de sakti hai. Lihaaza buniyaadi e‘tibaar se ma'aashi mas‘ala nafsiyaati aur akhlaaqi mas‘ala ban jaata hai.

Marksiyat sarmaaya-daari ke irtiqa ki tareekh to bayaan kar sakti hai, lekin ye nahi bata sakti ki aakhir sarmaaya-daar itni daulat kyun haasil karna chaahta hai. Iska jawab sirf nafsiyaat de sakti hai. Lihaaza buniyaadi e‘tibaar se ma'aashi mas‘ala nafsiyaati aur akhlaaqi mas‘ala ban jaata hai.

Jis tahzeeb mein insaan ki pooja ho wahaan badi shakhsiyatein paida hi nahi ho saktin.

Jis tahzeeb mein insaan ki pooja ho wahaan badi shakhsiyatein paida hi nahi ho saktin.

Asli inqilaab sirf siyaasi ya maa'shi nahi hota balki aqdaar ka inqilaab hota hai. Inqilaab mein sirf samaaj ka zahiri dhaancha nahi badalta, balki dil-o-dimaagh sab badal jaata hai. Is se naya insaan paida hota hai.

Asli inqilaab sirf siyaasi ya maa'shi nahi hota balki aqdaar ka inqilaab hota hai. Inqilaab mein sirf samaaj ka zahiri dhaancha nahi badalta, balki dil-o-dimaagh sab badal jaata hai. Is se naya insaan paida hota hai.

Fun-kaar har us cheez se door bhaagta hai jiske muta‘alliq kaha ja sake ki yeh achhi hai ya buri hai. Jhoothi hai ya sacchi.

Fun-kaar har us cheez se door bhaagta hai jiske muta‘alliq kaha ja sake ki yeh achhi hai ya buri hai. Jhoothi hai ya sacchi.

Urdu ke adeebon ki kamzori ye hai ki unhein apni zabaan hi nahi aati. Hamaare adeebon ne awaam ko bolte hue nahi suna, unke afsaanon mein zinda zabaan aur zinda insaanon ka lab-o-lahja nahi milta.

Urdu ke adeebon ki kamzori ye hai ki unhein apni zabaan hi nahi aati. Hamaare adeebon ne awaam ko bolte hue nahi suna, unke afsaanon mein zinda zabaan aur zinda insaanon ka lab-o-lahja nahi milta.

Agar adab mein fohosh maujood hai, to use hawwa banaane ki koi maa‘qul wajah nahi. Agar aap logon ko fohosh ki muzarraton se bachaana chaahte hain, to unhein ye samajhne ka mauqa dijiye ki kya cheez art hai aur kya nahi hai. Jo shakhs art ke maze se waaqif ho jaayega uske liye fohosh apne-aap phusphusa ho kar rah jaayega.

Agar adab mein fohosh maujood hai, to use hawwa banaane ki koi maa‘qul wajah nahi. Agar aap logon ko fohosh ki muzarraton se bachaana chaahte hain, to unhein ye samajhne ka mauqa dijiye ki kya cheez art hai aur kya nahi hai. Jo shakhs art ke maze se waaqif ho jaayega uske liye fohosh apne-aap phusphusa ho kar rah jaayega.

Istiaa're se inhiraaf, zindagi se inhiraaf hai.

Istiaa're se inhiraaf, zindagi se inhiraaf hai.

Hukmraan sirf baadshaah ya ameer nahi hain, balki jamhoori rahnuma, samaaji musalliheen, ijtimaai zindagi ke muta‘alliq sochne waale falsafi, in sab ko main hukmaraanon mein shaamil karta hoon. Yaani woh tamaam log, jo chaahte hain ki aadmi eik khaas tareeqe se zindagi basar karein.

Hukmraan sirf baadshaah ya ameer nahi hain, balki jamhoori rahnuma, samaaji musalliheen, ijtimaai zindagi ke muta‘alliq sochne waale falsafi, in sab ko main hukmaraanon mein shaamil karta hoon. Yaani woh tamaam log, jo chaahte hain ki aadmi eik khaas tareeqe se zindagi basar karein.

Fun-kaar ke liye tamaam akhlaaqi ta‘alluqaat murda ho chuke hain. Husn woh aakhri tinka hai jiska sahaara liye baghair use chaara nahi.

Fun-kaar ke liye tamaam akhlaaqi ta‘alluqaat murda ho chuke hain. Husn woh aakhri tinka hai jiska sahaara liye baghair use chaara nahi.

Inqilaab ke maa'ni haqeeqat mein ye hain ki nizaam-e-zindagi, jo naakaara ho chuka hai badal jaaye aur uski jagah naya nizaam aaye, jo naye haalaat se mutaabiqat rakhta ho.

Inqilaab ke maa'ni haqeeqat mein ye hain ki nizaam-e-zindagi, jo naakaara ho chuka hai badal jaaye aur uski jagah naya nizaam aaye, jo naye haalaat se mutaabiqat rakhta ho.

Adeeb ko ye maa'loom hona chaahiye ki use kis waqt, kis haisiyat se amal karna hai. Shahri ki haisiyat se ya adeeb ki haisiyat se.

Adeeb ko ye maa'loom hona chaahiye ki use kis waqt, kis haisiyat se amal karna hai. Shahri ki haisiyat se ya adeeb ki haisiyat se.

Jo shakhs ya jo jama‘at istiaa're se darti hai, woh dar-asl zindagi ke muzaahire aur zindagi ki quwwaton se darti hai. Jeene se ghabraati hai.

Jo shakhs ya jo jama‘at istiaa're se darti hai, woh dar-asl zindagi ke muzaahire aur zindagi ki quwwaton se darti hai. Jeene se ghabraati hai.

Siyaasi log azeez-tareen tasavvuraat ko bhi maslahat par qurbaan kar sakte hain.

Siyaasi log azeez-tareen tasavvuraat ko bhi maslahat par qurbaan kar sakte hain.

Zindagi ki ukta dene waali be-rangi ko qubool kiye baghair novel nahi likha ja sakta. Novel-navees mein zindagi se muhabbat ke alaawa zindagi ki yaksaani ko sahaarne ki taaqat bhi honi chaahiye.

Zindagi ki ukta dene waali be-rangi ko qubool kiye baghair novel nahi likha ja sakta. Novel-navees mein zindagi se muhabbat ke alaawa zindagi ki yaksaani ko sahaarne ki taaqat bhi honi chaahiye.

Ghair-maa'mooli haalaat mein ghair-maa'mooli harkatein humein insaan ke muta‘alliq ziyaada se ziyaada ye bata sakti hain ki haalaat insaan ko jaanwar ki sat'h par le aate hain.

Ghair-maa'mooli haalaat mein ghair-maa'mooli harkatein humein insaan ke muta‘alliq ziyaada se ziyaada ye bata sakti hain ki haalaat insaan ko jaanwar ki sat'h par le aate hain.

Agar adeebon ke paas lafz kam rah jaayen to poore muaa‘shre ko ghabra jaana chaahiye. Ye eik bahut bade samaaji khalal ki alaamat hai. Adab mein lafzon ka toda ho jaayega, to iske saaf maa‘ni ye hain ki muaa‘shre ko zindagi se wasee‘ dilchaspi nahi rahi ya tajurbaat ko qubool karne ki himmat nahi padti.

Agar adeebon ke paas lafz kam rah jaayen to poore muaa‘shre ko ghabra jaana chaahiye. Ye eik bahut bade samaaji khalal ki alaamat hai. Adab mein lafzon ka toda ho jaayega, to iske saaf maa‘ni ye hain ki muaa‘shre ko zindagi se wasee‘ dilchaspi nahi rahi ya tajurbaat ko qubool karne ki himmat nahi padti.

Jab adab marne lage to adeebon ko hi nahi, balki saare muaa‘shre ko duaa-e-qunoot padhni chaahiye.

Jab adab marne lage to adeebon ko hi nahi, balki saare muaa‘shre ko duaa-e-qunoot padhni chaahiye.

Laa-mahdood masarraton par insaan ka haq tasleem kar lene ka aakhri nateeja ye hua ki asli zindagi hi mo‘attal ho kar rah gayi hai.

Laa-mahdood masarraton par insaan ka haq tasleem kar lene ka aakhri nateeja ye hua ki asli zindagi hi mo‘attal ho kar rah gayi hai.

Mujassamon aur tasveeron mein jinsi aa‘za us waqt chhupaaye jaane shuroo‘ hote hain, jab zamaana inhitaat-pazeer hota hai. Jab ruhaani jazbe ki shiddat baaqi nahi rahti aur khayaalat bhatakne lagte hain. Jab fun-kaar darta hai ki woh apne nazireen ki tawajjo asli cheez par markooz nahi rakh sakega.

Mujassamon aur tasveeron mein jinsi aa‘za us waqt chhupaaye jaane shuroo‘ hote hain, jab zamaana inhitaat-pazeer hota hai. Jab ruhaani jazbe ki shiddat baaqi nahi rahti aur khayaalat bhatakne lagte hain. Jab fun-kaar darta hai ki woh apne nazireen ki tawajjo asli cheez par markooz nahi rakh sakega.

Adab be-nafsehi eik naye tawaazun ki talaash hai aur inqilaab ke tasavvur mein tawaazun ki jagah hi nahi rakkhi gayi. Inqilaab ke tasavvur se mo’assir adab to paida ho sakta hai, magar bada adab paida nahi ho sakta.

Adab be-nafsehi eik naye tawaazun ki talaash hai aur inqilaab ke tasavvur mein tawaazun ki jagah hi nahi rakkhi gayi. Inqilaab ke tasavvur se mo’assir adab to paida ho sakta hai, magar bada adab paida nahi ho sakta.

Kuch shaai'ron par sabse ziyaada laanat-malaamat isliye ki jaati hai ki unhone samaaji masaa'il ko qaabil-e-e‘tina nahi samjha. Iski haqeeqat sirf itni hai ki unhone kisi khaas jamaa'at ki siyaasat ko qaabil-e-e‘tina nahi samjha.

Kuch shaai'ron par sabse ziyaada laanat-malaamat isliye ki jaati hai ki unhone samaaji masaa'il ko qaabil-e-e‘tina nahi samjha. Iski haqeeqat sirf itni hai ki unhone kisi khaas jamaa'at ki siyaasat ko qaabil-e-e‘tina nahi samjha.

Riwaayat ka sahi tasawwur na hone ki wajah se takhleeqi fun-kaaron ko, jo pareshani ho rahi hai woh ibrat-khez hai.

Riwaayat ka sahi tasawwur na hone ki wajah se takhleeqi fun-kaaron ko, jo pareshani ho rahi hai woh ibrat-khez hai.

Jo log kisi-na-kisi shakl mein fun ki bartri ke qaail the, unki buniyaadi khwaahish zindagi se kinaara-kashi nahi thi.

Jo log kisi-na-kisi shakl mein fun ki bartri ke qaail the, unki buniyaadi khwaahish zindagi se kinaara-kashi nahi thi.

Wujood ke mutazaad usoolon aur quwwaton ko yakja karke unki nau‘iyat badal dena sirf istiaa're ka kaam hai.

Wujood ke mutazaad usoolon aur quwwaton ko yakja karke unki nau‘iyat badal dena sirf istiaa're ka kaam hai.

Mumkin hai ki art maut ka e'laan karta ho. Ismein fard ya qaum ki zindagi se be-zaari ya maut ki khwaahish jhalakti ho. Lekin art kabhi aur kisi tarah maut ki talaash nahi ho sakta.

Mumkin hai ki art maut ka e'laan karta ho. Ismein fard ya qaum ki zindagi se be-zaari ya maut ki khwaahish jhalakti ho. Lekin art kabhi aur kisi tarah maut ki talaash nahi ho sakta.