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Hamara tehqiQi rovaeya

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 en
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 aur khoja hai. Tamam’tar koshashoun kay
bavajoud insan talasha ja saka hai aur nahi kaenaat kay sarbasta raz khul pa’ay hain. Woh
khud apnay hathoun gozray kal main banae gae ashya ko aur oon kay tasarfaat ko talash
kar paya hai.

Yah bhi hota aaya hai aur ho hu raha hai kah gozray kal kay tehqi kaam ko bar bar
lafzoun kihair kay sath paish karkay tehqeeq’karoun ki saf main naam indraj karwanay ki
sae ki gae hai. Es say waqti wah wa ya phir ala digri to hasil kar li gae likin tehqi amal ko
koe khatir’kha faeda nahain ho saka.

Hamaray haan khasusan taleem ko taraqi dainay kay hawala say hamaisha “rola” dala
gaya hai likin amli tour par khuch nahain kiya gaya . Univarastioun main ziyada’tar jali
kaam howa hai Os jail kaam aur naqal dar naqal ki hosla’afzae main jail logoun ko ala
darjoun ki asnaad mil gae hain jin kay bal botay pal yah jali log onchi korsioun par bar
jaman to ho gay likin onhoun nay apni nalaeqi kay sabab asuli tehqeeqkay darwazay.
yahhi nahain her kaam karnay walay ko dodkara hai. En nalaeqoun nay naam kay PhD
aur MphiL log 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 gae.

Mein apnay moaqaf ko eak missal say wazay karnay ki koshesh karta houn. Mein nay
koe dhae sou kay qareeb Urdu zoban kay motalaq mazamein aur tehqiqi maqaloun ko
daikha aur parka hai. En sab main eak baat hi dohrae gae hai kah urdu Hind Aaryae
zoban hai. Agar koe eski ibtada say motalaq pichay gaya hai to balbun kay ehad say
pichay nahain ja saka warna sab ki Shajajan Wali Dakni par tan 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 nahi aariya Balban kay ehad main Hindustan main
aa’ay thay. Oon ka aana to bohat pehlay say ta’alaq rakhta hai. Dosri baat yah kah aaya
koe 3200 say 3500 saal pehlay Hindustan main warid howay. Kiya os say pehlay yahaan
kay log 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.
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Essi tara lafz hind ki jar tak abhi tak koe nahain poncha. Mein nay es lafz ko janay ki
koshesh ki aur es natija par poncha kah yah lafz Sami hai aur arboun ya Farioun 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 samja
raha tha likin yah lahqa farsi nahain hai balkah lafz santan 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 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 log
yahann mojoud thay aur yah silsala Hazrat Adam (AS) say bhi bohat pehlay tak jata hai.

Waqt gozarnay kay sath es zoban ko kae naam miltay aa’ay hain aur yah zobanoun main
koe nae baat nahain. Doyan 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 koe
hatmi sika’band baat nahain, yah moamla abhi tehqeeq’talb hai.

Yah ghalt’fehmi jo yaqein main badal gae 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 aae.
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 hi mehdoud nahain. Galioun kay hawala say donyan
ki koe 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 log 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 log angraizi boltay hain kiya woh sab angraiz ho gay?!
Bilkul nahain. Essi tara maghrab ya donyan ki aur walaetoun main ba’’shumar log jo bar-
e-sagher say motalaq nahein hain likin woh Urdu/Hindi estamal main latay hain. Es tara
woh bar-e-sagher kar bashinday to nahain kehla saktay.
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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 Esae 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 gae 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 koe ekhtalaf mojoud nahain. Es baat ko youn kaha ja sakta hai:

1- Yah zoban yaeni Hindustani (hindi, urdu, roman) Hazrat Adam (AS) say bhi
bohat pehlay yahan kay logoun kay rabtay ka zariya thi haan albatta Kae 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 koe 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.

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-e-nazar 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.