essay in urdu darakht zameen ka husan

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Mapping ‘zameen’: how urdu poets described our relationship with land, sometimes the land turns into a field of death, blood-stained. sometimes, it heralds the promise of new beginnings..

Zan, zar, zameen – meaning women, wealth, and land – have been considered the root cause of all strife. Men are willing to lay down their lives protecting them. Of the three, however, more wars are fought over zameen, used variously to refer to land, country, earth, or ground. How, then, can it be absent in literature ?

In Urdu literature, zameen is sometimes zaalim (cruel), sometimes tang (narrow), sometimes, so loving that it fashions manacles around one’s feet and sometimes that very love can prove to be a chimera, a false dream.

Sometimes the land turns into a field of death, stained with blood. Sometimes it holds out the promise of new beginnings, of starting over, of building on a clean slate.

‘Do Hectare Zameen’– The Life of the Indian ‘Marginal’ Farmer

Of the Lure of the Land

Intizar Husain’s trilogy, Basti, Naya Ghar , and Aagey Samandar Hai speak of the lure of the land, telling the stories of those who undertake the arduous hijrat to a new homeland, one that has been promised to them as the "Land of the Pure."

Khadija Marstoor’s Urdu novel Zameen too is set against the backdrop of the partition with its protagonist Sajida , one of the millions who have set out in search of a new homeland, a new zameen that will be theirs for ever more. The trials and tribulations of the crossover, the difficult life in the refugee camps, the lying and the cheating of the early days in the promised land.

Coming to poetry, the notion of one’s own piece of land has been dealt with by many poets. Nida Dazli would have you believe that the idea of ownership itself is flawed as in this sher:

Kabhi kisii ko mukammal jahaan nahiin miltaa

Kahiin zameen kahin aasmaan nahiin miltaa

(No one anywhere ever gets a complete world

Sometimes they don’t get the land, or the sky.)

Others believe that the only piece of land that can truly be one’s own is the grave – the proverbial do gaz zameen – in which one sleeps the eternal sleep under mounds of the earth till one is awakened on the Day of Judgment.

As Ganesh Bihari Tarz says:

Ye mahal ye maal-o-daulat sab yahiin rah jaainge

Haath aaegii faqat do gaz zameen marne ke baad

(These palaces, this wealth, and goods will all stay here

All you will have is simply two gaz of land after death.)

The idea is picked up by Shad Azimabadi thus:

Bataa hudd se sivaa hum paanv phailaain kidhar jaain

Faqat do gaz zameen apni hai aur saaton falak teraa

(Tell me, where should I stretch my feet beyond my bounds?

Only two gaz of land is mine; the seven heavens are yours.)

Bashir Badr rues that life has dealt him a poor hand by giving him land that is even less than the size of a grave:

Zindagi tu ne mujhe qabr se kum dii hai zameen

Paanv phailaauun to deewaar mein sar lagtaa hai

(Life, you’ve given me even less space than a grave

When I stretch my legs my head strikes the wall.)

Scoops of Fun & Lessons for Life: Best of Children’s Literature in Urdu Poetry

Grave: The Ultimate Land of One’s Own

The idea of do gaz zameen (enough for a corpse to fit in a grave) finds its most poignant expression in this immortal sher by the last Mughal emperor Bahadurshah Zafar who was doomed to spend his last years in exile, far away from his beloved Hindostan:

Kitna hai bad-naseeb Zafar dafn ke liye

Do gaz zameen bhi na milii kuu-e-yaar me.n

(How unfortunate is Zafar, for his burial

He did not get even two gaz of space in his beloved’s street.)

The same do gaz zameen can become a metaphor for space in the beloved’s heart as in this sher by Jigar Moradabadi:

Mujh ko nahiin qubuul do-aalam ki vusatein

Qismat mein kuu-e-yaar ki do-gaz zameen rahe

(I shall not accept the vastness of the two worlds

As long as fate has two gaz land in my beloved’s street.)

Rahat Indori displays his typical insouciance when he says:

Vo jo do gaz zameen thhii mere naam

Aasmaan ki taraf uchhaal aayaa

(That two gaz of land that was marked for me

I have flung it towards the sky.)

Rahat Indori's 10 Most Powerful Shayaris on Love, Life And More

Land and Belongingness

Turning away from the morbid view of zameen to the more pleasant ones, here is Shahryar voicing the wonder that beauty on this earth can be:

Gardish-e waqt ka kitna bada ehsaan hai aaj

Yeh zameen chand se behtar nazar aati hai humey.

(What a great favour the turning of Time has done to me

This earth appears better than the moon to me.)

And because in Urdu poetry, for every argument there is a counter-argument, here is Kaifi Azmi talking of the futility of finding a better home/land:

Main dhuundtaa huun jise vo jahaan nahiin miltaa

Naii zameen nayaa aasmaan nahiin miltaa

(I can’t find that world that I seek

I can’t find a new sky or a new land.)

And, taking the pairing of zameen and aasman further Ameer Minai remarks:

Hue naamvar be-nishaan kaise kaise

Zameen khaa gaii aasmaan kaise kaise

(How the well-known have been rendered nameless

How the earth has swallowed countless skies.)

(Rakhshanda Jalil is a writer, translator and literary historian. She writes on literature, culture and society. She runs Hindustani Awaaz, an organisation devoted to the popularisation of Urdu literature. She tweets at   @RakhshandaJalil. )

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Topics:    literature      urdu poetry  .

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DaraKHt, Urdu Nazam By Harshlata

DaraKHt is a famous Urdu Nazam written by a famous poet, Harshlata. DaraKHt comes under the Love, Sad category of Urdu Nazam. You can read DaraKHt on this page of UrduPoint.

وہ ایک درخت

کھڑا ہی رہتا تھا

ہمیشہ ہمیشہ سے

کتنی بار بدلے موسم

کتنی کونپلیں پھوٹی

اور جانے کتنی بار سارے پتے سوکھ کر جھڑ گئے

اسے ایک دم ننگا کر

کھڑا رہا وہ پھر بھی

گھونسلے بنتے رہے

انڈے کچھ پھوٹے کچھ سانپوں نے ڈس لیے

اور جو پنپ سکے اس کی چھایا میں

وہ جس دن اونچا اڑ سکے اڑ چلے

بندھتا رہا منت کے لال دھاگوں سے

دبتا رہا مورتیوں کے بوجھ سے

ہلا تب بھی نہیں کھڑا رہا پھر بھی

پرسوں میں جب گیا اس کے پاس کچھ راحت کی آس لیے

تو دیکھا اس کو روتے ہوئے میں نے

کہہ رہا تھا کی تھک چکا ہے کھڑے کھڑے

اکتا چکا ہے

اپنی گہری جڑوں کی پکڑ ڈھیلی کر

بدلنا چاہتا ہے کچھ آب و ہوا

اب کون سمجھائے اسے

کہ کھڑے رہنا اس کا سوبھاؤ نہیں نیتی ہے اس کی

ہمیشہ ایسے ہی رہنا ہے اسے

دھوپ میں جلتے ہوئے

منت کے دھاگوں سے بندھتے ہوئے

بس ٹھہرے ہوئے بنا چلتے ہوئے

کس قدر زور سے اٹھی

اور پھر رہ گئی گھٹ کر

ادب کی دیواروں سے ٹکرا کر

سوراخ کر گئی کتنے

اس بد بخت بد حواس اور بد حال دل میں

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Harshlata - ہرشلتا

You can read DaraKHt written by Harshlata at UrduPoint. DaraKHt is one of the masterpieces written by Harshlata. You can also find the complete poetry collection of Harshlata by clicking on the button 'Read Complete Poetry Collection of Harshlata' above.

DaraKHt is a widely read Urdu Nazam. If you like DaraKHt, you will also like to read other famous Urdu Nazam.

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Shajar Kari Essay In Urdu

Shajar Kari, also known as tree plantation, is a noble practice that involves planting and nurturing trees for the betterment of our environment and society. In Urdu, it is known as “شجر کاری”. This beautiful act holds immense significance as it plays a vital role in maintaining ecological balance, conserving nature’s gifts, and fostering a sustainable future.

To create an impactful essay on Shajar Kari, begin by introducing the importance of trees in our lives and the environment. Discuss the benefits of tree plantation, such as purifying the air, preventing soil erosion, and providing a habitat for wildlife.

Shajar Kari Ki Ahmiyat Kya Hai?

Shajar Kari ki ahmiyat (شجر کاری کی اہمیت) kya hai? Yeh amal insan aur mahol dono ke liye besh qeemati hai. Shajarat insani zindagi ko khushnuma banate hain aur mausam ki tabdeeliyon se bachate hain. Inke phal aur patton se faida uthana har shakhs ki zimmedari hai.

• Environmental Conservation: Tree plantation plays a vital role in conserving the environment. Trees absorb carbon dioxide, a greenhouse gas responsible for global warming, and release oxygen, essential for all living beings. By reducing the concentration of carbon dioxide in the atmosphere, tree plantation helps mitigate climate change and its adverse effects.
• Biodiversity Preservation: Planting diverse species of trees supports biodiversity conservation. Trees provide habitats and food sources for a wide range of plant and animal species, contributing to the preservation of ecological balance and enhancing ecosystem resilience.
• Soil Erosion Prevention: The root systems of trees help anchor the soil, preventing erosion and maintaining soil fertility. This is especially important in areas prone to soil degradation and landslides.
• Water Management: Trees play a significant role in regulating the water cycle. They absorb water through their roots and release it through transpiration, which helps in maintaining water tables, reducing flooding risks, and ensuring a steady supply of water for human and wildlife use.

What are the Environmental Benefits of Shajar Kari?

Shajar Kari ka mahatva (شجر کاری کے ماحولیاتی فوائد) Urdu mein janiye. Darakhton ki kasht insani zindagi aur mahol ke liye faidemand hai. Yeh hawa ko saaf kartay hain, zameen ki hifazat karte hain aur pani ki barbadi se rokte hain.

• Air Quality Improvement: Trees absorb carbon dioxide (CO2) during photosynthesis and release oxygen, acting as natural air purifiers. They also trap harmful pollutants and particulate matter, improving the overall air quality and reducing air pollution .
• Climate Change Mitigation: Trees play a vital role in combating climate change by sequestering carbon. The captured carbon helps in reducing the concentration of greenhouse gases in the atmosphere, thereby mitigating global warming and its adverse effects.
• Biodiversity Conservation: Tree plantations provide habitats for various plant and animal species. By promoting biodiversity, they support ecosystem stability, ensuring the survival of different species and enhancing ecological resilience.
• Soil Erosion Prevention: The root systems of trees help anchor the soil, preventing erosion and maintaining soil fertility. This is especially crucial in hilly areas or regions prone to heavy rainfall.

Shajar Kari Ke Nuqsanat

Shajar Kari ke nuqsanat (شجر کاری کے نقصانات) bhi hain. Kabhi kabhi galat jagah par darakht lag jaye to wo mahol aur zameen ko kharab kar sakta hai. Is liye darakhton ki kasht ko samajhdari se aur munasib tareeqay se karna zaroori hai.

• Risk of Desertification: In some cases, improper tree plantation can lead to the risk of desertification . Planting trees in unsuitable areas can disrupt the natural ecosystem and contribute to desertification.
• Loss of Suitable Environment: Sometimes, for the expansion of tree plantations, natural habitats are destroyed, such as forests being cleared for agricultural purposes or urban development.
• Water Depletion: Large-scale tree plantations without proper water management can lead to water depletion in certain regions, affecting water availability for both humans and wildlife.
• Spread of Diseases: As trees grow, they may become susceptible to various diseases and pests. If not properly managed, these diseases can spread to other trees and harm the entire plantation.
• Root Damage to Infrastructure: The roots of mature trees can cause damage to nearby buildings, roads, and other infrastructure if not controlled properly.
• Disruption of Ecosystems: Introducing non-native tree species can disrupt local ecosystems and lead to the loss of native flora and fauna.
• Reduced Sunlight: An excessive number of trees in a specific area can reduce sunlight, affecting plant growth and limiting solar energy utilization.

What are the Reasons Behind Promoting Tree Plantation?

• وا کی صفائی: درختوں کے ذرائع ہوا کو صفا کرنے میں اہم کردار ہوتے ہیں۔ وہ کاربن ڈائی آکسائیڈ کو جذب کر کے زمین میں لے جاتے ہیں اور آکسیجن جاری کرتے ہیں۔ اس طرح، درختوں کی کاشت سے ہوا کی صفائی اور بہتری ہوتی ہے۔
• ماحولیاتی فوائد: درختوں کے باغات ماحول کی تنواری اور تازگی کا باعث بنتے ہیں۔ درختوں کے پھول اور پتے آنکھوں کو خوش کرتے ہیں اور ماحول کو خوبصورت بناتے ہیں۔
• زمین کے حفاظتی خزانے: درختوں کے جنگلات جانوروں کے لئے اہم زندگی کے باعث بنتے ہیں۔ انسانی مخلوقات اور جنگلی جانوروں کے درمیان تعلق کو مضبوط بنانے میں درختوں کے کاشت کا کردار اہم ہوتا ہے۔
• بارش کے اثرات کے مقابلہ: درختوں کی کاشت سے بارش کے اثرات کے مقابلے میں مدد ملتی ہے۔ درختوں کے پتے اور شاخیں بارش کے پانی کو اپنے اندر جذب کرتے ہیں اور چھوڑتے ہیں، جو پانی کے سپلی لائن کو تنظیم دیتا ہے اور سیلاب کے خدشے کو کم کرتا ہے۔
• صوتیہ پلوٹن کم کرنا: درختوں کا کاشت صوتیہ پلوٹن کو کم کرنے میں مدد فراہم کرتا ہے۔ وہ آوازیہ پلوٹن کو جذب کرتے ہیں اور ریڈیشن کو مختصر کر کے ماحول کو خاموش کرتے ہیں

How Does Tree Plantation Contribute to a Healthier Environment?

Shajar Kari mahol ko kaise sehatmand banati hai? Darakhton ki kasht se hawa ko saaf kartay hain, janwaron ko ghar detay hain, aur mahol ko haseen banate hain. Is tarah hum zindagi ko behtar bana sakte hain.

• Air Purification: Trees absorb carbon dioxide, a greenhouse gas responsible for global warming, and release oxygen during photosynthesis. They act as natural air purifiers, improving air quality by reducing the concentration of harmful pollutants and particulate matter.
• Climate Regulation: Trees play a crucial role in regulating the climate. They provide shade and reduce the urban heat island effect, making cities and towns cooler during hot weather. Additionally, trees help to mitigate the impacts of climate change by sequestering carbon and stabilizing weather patterns.
• Biodiversity Conservation: Forests and tree-rich environments provide habitats for various plant and animal species. By promoting tree plantation, we create ecosystems that support biodiversity, ensuring the survival of many wildlife species and preserving the balance of nature.

What are the Best Slogans for Shajar Kari in Urdu?

Shajar Kari ke liye behtareen nare (شجر کاری کے لئے بہترین نعرے) kya hain? “Har ek shaakh pe ulloo baitha hai, anjaam-e-gulistan kya hoga?” aur “Shajar Kari karo, hara bhara Pakistan banao!” jaise nare aap ke liye mufeed sabit ho sakte hain.

• “ہر ایک شاخ پہ الو بیٹھا ہے، انجامِ گلستان کیا ہوگا؟” (Har ek shaakh pe ulloo baitha hai, anjaam-e-gulistan kya hoga?)
• “شجر کاری کرو، ہرا بھرا پاکستان بناؤ!” (Shajar Kari karo, hara bhara Pakistan banao!)
• “صحیفہ زمین سنگ نہیں، ہرا بھرا باغ بناؤ!” (Saheefa zameen sang nahi, hara bhara bagh banao!)
• “شجر کاری کریں، ماحول کو صفائی دیں!” (Shajar Kari karein, mahool ko safaai dein!)
• “ہمیں اپنے ہاتھوں سے سبز دنیا بنائیں!” (Humain apne haathon se sabz duniya banaayen!)
• “ہر برگ پہ مسکاں کا پھول، ہر درخت پہ حیات کی نیکی!” (Har barg pe muskaan ka phool, har darakht pe hayaat ki neki!)
• “شجر کاری کا سفر، مستقبل کے لئے تصویر!” (Shajar Kari ka safar, mustaqbil ke liye tasveer!)
• “درخت لگاؤ، خوشیاں بیچاؤ!” (Darakht lagaao, khushiyaaan bechaao!)
• “ہر بیل کاٹنا زمین کا کھیت کاٹنے کے مترادف نہیں!” (Har beel kaatna zameen ka kheet kaatne ke mutradif nahi!)
• “پیداوار کا کامیابی کلمہ نہیں، ہرا بھرا درخت کامیابی کا نشان ہے!” (Paidaawar ka kamyabi kalma nahi, hara bhara darakht kamyabi ka nishaan hai!)

What Does Islam Say About Shajar Kari?

Islam mein Shajar Kari (شجر کاری) ka kya hukum hai? Islam mein darakhton ko kasht karne aur mahol ki hifazat karne ki bahut ehmiyat hai. Yeh amal insaniyat aur Imaan ke liye besh qeemati hai.

n Islam, Shajar Kari (شجر کاری), or tree plantation holds great significance and is considered a virtuous act. The importance of planting and caring for trees is emphasized in various teachings and sayings of Prophet Muhammad (peace be upon him). The religion encourages believers to be good stewards of the environment and to contribute positively to nature.

Islam teaches that planting and preserving trees are acts of charity (sadaqah) and bring numerous blessings. The Prophet Muhammad (peace be upon him) once said: “If a Muslim plants a tree or sows seeds, and then a bird, or a person, or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him.” (Sahih al-Bukhari)

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URDU VIDEO: 07 Darakht ka zameen cheer k aana (Ikhtiyarat e Nabi(saw)) | 2 MINS 16 SECS

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Darakht Ke Faide In Urdu Darakht Ki Ahmiyat Lagana Darakht Zameen Ka Husn

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Qaumi Taranah

The "Qaumī Tarānāh" (Urdu: قومی ترانہ‎, pronounced [ˈqɔːmiː təˈɾaːnə], lit. ' "National Anthem"'), also known as "Pāk Sarzamīn" (Urdu: پاک سرزمین‎, pronounced [ˈpɑːk ˈsəɾzəmiːn], lit. 'Thy Sacred Land'), is the national anthem of the Islamic Republic of Pakistan. It was written by Hafeez Jalandhari in 1952 and the music was produced by Ahmad G. Chagla in 1949, preceding the lyrics.

• 2.1 In Punjabi
• 2.2 In Sindhi
• 3.1 Devanagari transliteration
• 3.2 Bengali transliteration
• 3.3 Tamil transliteration
• 3.4 Gurmukhi transliteration

The lyrics, written by the Pakistani Urdu-language poet, Hafeez Jullundhri in 1952, have commonality with Persian, rendering them mutually intelligible in both Urdu and Persian languages. No verse in the three stanza lyrics is repeated. The lyrics have heavy Persian poetic vocabulary, and only uses one exclusively Urdu word 'kā'.

Other translation

سوہݨی دھرتی خُش رہے، سوہݨا دیس خُش رہے توں اک عظیم سوگندھ دی نشانی آں پاکستان دی زمین ! بھروسے دا گڑھ ، خُش رہے سوہݨی دھرتی دا نظام لوکاں دے بھائی چارے دی طاقت لوکاچاری ، دیس تے راج ہمیشا رہ تے چمکدا رہ ! سدھراں دی منزل خُش رہ ! چند تارے والا چعھنڈا ترقی تے کامیابی دا رہنما اے کل دا عکس ، اج دی شان مستقبل نوں جی آیاں نوں رب دی چھاں

پاڪ سرزمین شاد باد ڪشور حسين شاد باد تو نشان عزم عالي شان ارض پاڪستان! مرڪز یقین شاد باد پاڪ سرزمین ڪا نظام قوت اخوت عوام قوم ، ملڪ ، سلطنت پائندہ تابندہ باد شاد باد منزل مراد پرچم ستارہ و هلال رهبر ترقي و ڪمال ترجمان ماضي شان حال جان استقبال! سایۂ خدائي ذوالجلال

Other transliteration

These are adopted scripts which are not (and have never been) officially used to write Urdu.

Devanagari transliteration

पाक सरज़मीन शाद बाद किश्वर-ए-हसीन शाद बाद तू निशान-ए-अज़्म-ए-आलिशान अर्ज़-ए-पाकिस्तान! मरकज़-ए-यक़ीन शाद बाद पाक सरज़मीन का निज़ाम क़ूवत-ए-अख़ूवत-ए-अवाम क़ौम, मुल्क, सलतनत पाइन्दा ताबिन्दा बाद! शाद बाद मंज़िल-ए-मुराद परचम-ए-सितारा-ओ-हिलाल रहबर-ए-तरक़्क़ी-ओ-कमाल तर्जुमान-ए-माज़ी, शान-ए-हाल, जान-ए-इस्तक़बाल! साया-ए-ख़ुदा-ए-ज़ुल जलाल

Bengali transliteration

পাক সরজ়মীন শাদ বাদ, কিশ্ৱর-এ-হসীন শাদ বাদ, তূ নিশান-এ-অজ়্ম-এ-আলী শান অর্জ়-এ-পাকিস্তান! মরকজ়-এ-য়ক়ীন শাদ বাদ। পাক সরজ়মীন কা নিজ়াম, কুৱ্ৱত-এ-উখ়ুৱ্ৱত-এ-অৱাম, ক়ৌম, মুল্ক, সলতনত পায়িন্দা তাবিন্দা বাদ! শাদ বাদ মনজ়িল-এ-মুরাদ। পরচম-এ-সিতারা-ও-হিলাল রহবর-এ-তরক়্ক়ী-ও-কমাল, তরজুমান-এ-মাজ়ী, শান-এ-হাল, জান-এ-ইস্তিক়বাল, সায়া-য়ে-খ়ুদা-য়ে জ়ুল-জলাল।

Tamil transliteration

பாக் சர் ஜமீன் ஷாத் பாத் கிஷ்வர்-எ-ஹசீன் ஷாத் பாத் தூ-நிஷான்-எ அசம்-எ-ஆலி ஷான் அர்ஸ்-எ-பாகிஸ்தான்! மர்கஸ்-எ-யகீன் ஷாட்த் பாத் பாக் சர் ஜமீன் க நிஜாம் குவத்-எ-உகுவத்-எ-அவாம் கௌம், முல்க், சல்தனாத் பா-இந்தா தபிந்தா பாத்! ஷாத் பாத் மஞ்சில்-எ-முராத் பர்சம்-எ-சிதார்-ரஹொ-ஹிலால் ரஹ்பர்-எ-தரக்கியொன்-கமால் தர்ஜுமான்-எ-மர்ட்சஸொ, ஷான்-எ-ஹால் ஜான்-எ-இஸ்டிக்பால்! சாய-எ-குடாஹ்-எ-ட்ஸு-இல்-ஜலால்

Gurmukhi transliteration

ਪਾਕ ਸਰਜ਼ਮੀਨ ਸ਼ਾਦ ਬਾਦ ਕਿਸ਼੍ਵਰ-ਏ-ਹਸੀਨ ਸ਼ਾਦ ਬਾਦ ਤੂ ਨਿਸ਼ਾਨ-ਏ-ਅਜ਼ਮ-ਏ-ਆਲੀਸ਼ਾਨ ਅਰਜ਼-ਏ-ਪਾਕਿਸਤਾਨ! ਮਰਕਜ਼-ਏ-ਯਕੀਨ ਸ਼ਾਦ ਬਾਦ ਪਾਕ ਸਰਜ਼ਮੀਨ ਕਾ ਨਿਜ਼ਾਮ ਕੂਵੱਤ-ਏ-ਅਖੂਵਤ-ਏ-ਅਵਾਮ ਕੌਮ, ਮੁਲਕ, ਸੁਲਤਨਤ ਪਾਇੰਦਾ ਤਾਬਿੰਦਾ ਬਾਦ! ਸ਼ਾਦ ਬਾਦ ਮੰਜ਼ਿਲ-ਏ-ਮੁਰਾਦ ਪਰਚਮ-ਏ-ਸਿਤਾਰਾ-ਓ-ਹਿਲਾਲ ਰਹਬਰ-ਏ-ਤਰਾਕੀ-ਓ-ਕਮਾਲ ਤਰਜੁਮਾਨ-ਏ-ਮਾਜ਼ੀ, ਸ਼ਾਨ-ਏ-ਹਾਲ ਜਾਨ-ਏ-ਇਸਤਕਬਾਲ! ਸਾਯਾ-ਏ-ਖ਼ੁਦਾ-ਏ-ਜ਼ੁਲ ਜਲਾਲ

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Zakhmi Darakht

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Read the Classic Poetry

darakht-E-Zard

nahin maalum ‘zaryun’ ab tumhari umr kya hogi

vo kin khvabon se jaane ashna na-ashna hogi

tumhare dil ke is duniya se kaise silsile honge

tumhen kaise guman honge tumhen kaise gile honge

tumhari subh jaane kin khayalon se nahati ho

tumhari shaam jaane kin malalon se nibhati ho

na jaane kaun doshiza tumhari zindagi hogi

na jaane us ki kya bayastagi shaistagi hogi

use tum phone karte aur khat likhte rahe hoge

na jaane tum ne kitni kam ghalat urdu likhi hogi

ye khat likhna to daqyanus ki pidhi ka qissa hai

ye sinf-e-nasr ham na-balighon ke fan ka hissa hai

vo hansti ho to shayad tum na rah paate ho halon men

gadha nanha sa pad jaata ho shayad us ke galon men

guman ye hai tumhari bhi rasai na-rasai ho

vo aai ho tumhare paas lekin aa na paai ho

vo shayad maide ki gand biryani na khati ho

vo nan-e-be-khamir-e-maida kam-tar hi chabati ho

vo doshiza bhi shayad dastanon ki ho dil-dada

use maalum hoga ‘zal’ tha ‘sohrab’ ka daada

tahamtan yaani ‘rustam’ tha girami ‘sam’ ka varis

girami ‘sam’ tha sulb-e-nar-e-‘mani’ ka khush-zada

(ye meri ek khvahish hai jo mushkil hai)

vo ‘najm’-afandi-e-marhum ko to janti hogi

vo nauhon ke adab ka tarz to pahchanti hogi

use kad hogi shayad un sabhi se jo lapadi hon

na honge khvab us ka jo gavayye aur khiladi hon

hadaf honge tumhara kaun tum kis ke hadaf hoge

na jaane vaqt ki paikar men tum kis taraf hoge

hai ran ye zindagi ik ran jo barpa lamha lamha hai

hamen is ran men kuchh bhi ho kisi janib to hona hai

so ham bhi is nafas tak hain sipahi ek lashkar ke

hazaron saal se jiite chale aae hain mar mar ke

shuhud ik fan hai aur meri adavat be-fanon se hai

miri paikar azal se

ye ‘khusro’ ‘mir’ ‘ghalib’ ka kharaba bechta kya hai

hamara ‘ghalib’-e-azam tha chor aqa-e-‘bedil’ ka

so rizq-e-fakhr ab ham kha rahe hain ‘mir’-e-bismil ka

sidharat bhi tha sharminda ki do-abe ka baasi tha

tumhen maalum hai urdu jo hai paali se nikli hai

vo goya us ki hi ik pur-numu daali se nikli hai

ye kadvahat ki baten hain mithas in ki na puchho tum

nam-e-lab ko tarasti hain so pyaas in ki na puchho tum

ye ik do juron ki ik chuhl hai aur chuhl men kya hai

avamunnas se puchho bhala al-kuhl men kya hai

ye taan-o-tanz ki harza-sarai ho nahin sakti

ki meri jaan mere dil se rishta kho nahin sakti

nasha chadhne laga hai aur chadhna chahiye bhi tha

abas ka nirkh to is vaqt badhna chahiye bhi tha

ajab be-majra be-taur be-zarana halat hai

vajud ik vahm hai aur vahm hi shayad haqiqat hai

gharaz jo haal tha vo nafs ke bazar hi ka tha

hai ”ze” bazar men to darmiyan ‘zaryun’ men avval

to ye ibrafaniqi khelte harfon se the har pal

to ye ‘zaryun’ jo hai kya ye aflatun hai koi

amaan ‘zaryun’ hai ‘zaryun’ vo maajun kyuun hota

hain maajunen mufid ”arvah” ko maajun yuun hota

suno tafriq kaise ho bhala ashkhas o ashya men

bahut janjal hain par ho yahan to ”ya” men aur ”ya” men

tumhari jo hamasa hai bhala us ka to kya kahna

hai shayad mujh ko saari umr us ke sehr men rahna

magar mere gharib ajdad ne bhi kuchh kiya hoga

bahut tuchcha sahi un ka bhi koi majra hoga

ye ham jo hain hamari bhi to hogi koi nautanki

hamara khuun bhi sach-much ka sehne par baha hoga

hai akhir zindagi khuun az-bun-e-nakhun bar-avar-tar

qayamat saneha matlab qayamat fajea parvar

nahin ho tum mire aur mera farda bhi nahin mera

so main ne sahat-e-diroz men daala hai ab dera

mire diroz men zahr-e-halahal tegh-e-qatil hai

mire ghar ka vahi sarnam-tar hai jo bhi bismil hai

guzasht-e-vaqt se paiman hai apna ajab sa kuchh

so ik maamul hai imran ke ghar ka ajab sa kuchh

‘hasan’ naami hamare ghar men ik ‘suqrat’ guzra hai

vo apni nafi se isbat tak maashar ke pahuncha hai

ki khun-e-raegan ke amr men padna nahin ham ko

vo sud-e-hal se yaksar ziyan-karana guzra hai

talab thi khuun ki qai ki use aur be-nihayat thi

so fauran bint-e-ashash ka pilaya pi gaya hoga

vo ik lamhe ke andar sarmadiyyat ji gaya hoga

tumhari arjumand ammi ko main bhula bahut din men

main un ki rang ki taskin se nimta bahut din men

vahi to hain jinhon ne mujh ko paiham rang thukvaya

vo kis rag ka lahu hai jo miyan main ne nahin thuka

lahu aur thukna us ka hai karobar bhi mera

yahi hai saakh bhi meri yahi meaar bhi mera

main vo huun jis ne apne khuun se mausam khilae hain

na-jane vaqt ke kitne hi aalam azmae hain

main ik tarikh huun aur meri jaane kitni faslen hain

miri kitni hi faren hain miri kitni hi aslen hain

havadis majra hi ham rahe hain ik zamane se

shadaed saneha hi ham rahe hain ik zamane se

hamesha se bapa ik jang hai ham us men qaaem hain

hamari jang khair o shar ke bistar ki hai zaida

ye charkh-e-jabr ke davvar-e-mumkin ki hai girvida

ladai ke liye maidan aur lashkar nahin lazim

sinan o gurz o shamshir o tabar khanjar nahin lazim

bas ik ehsas lazim hai ki ham buadain hain donon

ki nafi-e-ain-e-ain o sar-ba-sar ziddain hain donon

luis-urbina ne meri ajab kuchh gham-gusari ki

ba-sad dil danishi guzran apni mujh pe taari ki

bahut us ne pilai aur piine hi na di mujh ko

palak tak us ne marne ke liye jiine na di mujh ko

”main tere ishq men ranjida huun haan ab bhi kuchh kuchh huun

mujhe teri khayanat ne ghazab majruh kar daala

magar taish-e-shadidana ke baad akhir zamane men

raza ki javidana jabr ki naubat bhi aa pahunchi”

mohabbat ek paspai hai pur-ahval halat ki

mohabbat apni yak-tauri men dushman hai mohabbat ki

sukhan mal-e-mohabbat ki dukan-arai karta hai

sukhan sau tarah se ik ramz ki rusvai karta hai

sukhan bakvas hai bakvas jo thahra hai fan mera

vo hai taabir ka aflas jo thahra hai fan mera

sukhan yaani labon ka fan sukhan-var yaani ik pur-fan

sukhan-var iizad achchha tha ki aadam ya phir ahriman

mazid aanki sukhan men vaqt hai vaqt ab se ab yaani

kuchh aisa hai ye main jo huun ye main apne siva huun ”main”

so apne aap men shayad nahin vaaqe hua huun main

jo hone men ho vo har lamha apna ghair hota hai

ki hone ko to hone se ajab kuchh bair hota hai

yunhi bas yunhi ‘zenu’ ne yakayak khud-kushi kar li

ajab hiss-e-zarafat ke the malik ye ravaqi bhi

bidah yaara azaan baada ki dahqan parvard an-ra

ba sozad har mata-e-intimae dudmanan ra

ba-sozad iin zamin-e-e’tibar-o-asmanan ra

ba-sozad jaan o dil raham bayasayad dil o jaan ra

dil o jaan aur asaish ye ik kauni tamaskhur hai

humuq ki abqariyyat hai safahat ka tafakkur hai

humuq ki abqariyyat aur safahat ke tafakkur ne

hamen tazi-e-mohlat ke liye akvan bakhshe hain

aur aflatun-e-aqdas ne hamen ayan bakhshe hain

suno ‘zaryun’ tum to ain-e-aayan-e-haqiqat ho

nazar se duur manzar ka sar-o-saman-e-sarvat ho

hamari umr ka qissa hisab andoz-e-ani hai

zamani zad men zan ki ik guman-e-lazimani hai

guman ye hai ki baaqi hai baqa har aan faani hai

kahani sunne vaale jo bhi hain vo khud kahani hain

kahani kahne vaala ik kahani ki kahani hai

piya pe ye gudazish ye guman aur ye gile kaise

sila-sozi to mera fan hai phir is ke sile kaise

to main kya kah raha tha yaani kya kuchh sah raha tha main

amaan haan mez par ya mez par se bah raha tha main

ruko main be-sar-o-pa apne sar se bhaag nikla huun

ila ya ayyuhal-abjad zara yaani zara thahro

there is an absurd i in absurdity shayad

kahin apne siva yaani kahin apne siva thahro

tum is absurdity men ik radif ik qafiya thahro

radif o qafiya kya hain shikast-e-na-rava kya hai

shikast-e-narava ne mujh ko paara paara kar daala

ana ko meri be-andaza-tar be-chara kar daala

main apne aap men haara huun aur khvarana haara huun

jigar-chakana haara huun dil-afgarana haara huun

jise fan kahte aae hain vo hai khun-e-jigar apna

magar khun-e-jigar kya hai vo hai kattal-tar apna

koi khun-e-jigar ka fan zara taabir men laae

magar main to kahun vo pahle mere samne aae

vajud o sher ye donon define ho nahin sakte

kabhi mafhum men hargiz ye kaain ho nahin sakte

hisab-e-harf men aata raha hai bas hasab un ka

nahin maalum iizad izdan ko bhi nasab un ka

hai iizad izdan ik ramz jo be-ramz nisbat hai

miyan ik haal hai ik haal jo be-hal-e-halat hai

na jaane jabr hai halat ki halat jabr hai yaani

kisi bhi baat ke maani jo hain un ke hain kya maani

vajud ik jabr hai mera adam auqat hai meri

jo meri zaat hargiz bhi nahin vo zaat hai meri

main roz-o-shab nigarish-kosh khud apne adam ka huun

main apna aadmi hargiz nahin lauh-o-qalam ka huun

hain kadvahat men ye bhige hue lamhe ajab se kuchh

sarasar be-hisabana sarasar be-sabab se kuchh

sarabon ne sarabon par bahut badal hain barsae

sharabon ne maabad ke tamuz o baal nahlae

(yaqinan qafiya hai yava-farmai ka sar-chashma

”hain nahlae” ”hain barsae”)

na jaane ariba kyuun aae kyuun mustaaraba aae

muzir ke log to chhane hi vaale the so vo chhae

mire jad hashim-e-ali gae gazza men dafnae

main naaqe ko pilaunga mujhe vaan tak vo le jaae

lidu lilmauti vabnu lilhizabi san kharabati

vo mard-e-us kahta hai haqiqat hai khurafati

ye zalim tisra paig ik aqanimi bidayat hai

uluhi harza-farmai ka sirr-e-tur-e-luknat hai

bhala hurab ki jhadi ka vo ramz-e-atishin kya tha

magar hurab ki jhadi kya ye kis se kis ki nisbat hai

ye nisbat ke bahut se qafiye hain hai gila is ka

magar tujh ko to yara! qafiyon ki be-tarah lat hai

guman ye hai ki shayad bahr se kharij nahin huun main

zara bhi haal ke ahang men harij nahin huun

tana-tan tan tana-tan tan tana-tan tan tana-tan tan

tana-tan tan nahin mehnat-kashon ka tan na pairahan

na pairahan na puuri aadhi roti ab raha salan

ye saale kuchh bhi khane ko na paaen galiyan khaen

hai in ki be-hisi men to muqaddas-tar harami-pan

magar ahang mera kho gaya shayad kahan jaane

koi mauj-e-… koi mauj-e-shumal-e-javedan jaane

shumal-e-javedan ke apne hi qisse the jo guzre

vo ho guzre to phir khud main ne bhi jaana vo ho guzre

shumal-e-javedan apna shumal-e-javedan-e-jan

hai ab bhi apni punji ik malal-e-javedan-e-jan

nahin maalum ‘zayun’ ab tumhari umr kya hogi

yahi hai dil ka mazmun ab tumhari umr kya hogi

hamare darmiyan ab ek beja-tar zamana hai

lab-e-tishna pe ik zahr-e-haqiqat ka fasana hai

ajab fursat mayassar aai hai ”dil jaan rishte” ko

na dil ko azmana hai na jaan ko azmana hai

kalid-e-kisht-zar-e-khvab bhi gum ho gai akhir

kahan ab jada-e-khurram men sar-sabzana jaana hai

kahun to kya kahun mera ye zakhm-e-javedana hai

vahi dil ki haqiqat jo kabhi jaan thi vo ab akhir

fasana dar fasana dar fasana dar fasana hai

hamara bahami rishta jo hasil-tar tha rishton ka

hamara taur-e-be-zari bhi kitna valihana hai

kisi ka naam likkha hai miri saari bayazon par

main himmat kar raha huun yaani ab us ko mitana hai

ye ik sham-e-azab-e-be-sarokana halat hai

hue jaane ki halat men huun bas fursat hi fursat hai

nahin maalum tum is vaqt kis maalum men hoge

na jaane kaun se maani men kis mafhum men hoge

main tha mafhum na-mafhum men gum ho chuka huun main

main tha maalum na-malum men gum ho chuka huun main

mire khud se guzarne ke zamane se siva hogi

mire qamat se ab qamat tumhara kuchh fuzun hoga

mira farda mire diroz se bhi khush numun hoga

hisab-e-mah-o-sal ab tak kabhi rakkha nahin main ne

kisi bhi fasl ka ab tak maza chakkha nahin main ne

main apne aap men kab rah saka kab rah saka akhir

kabhi ik pal ko bhi apne liye socha nahin main ne

hisab-e-mah-o-sal o roz-o-shab vo sokhta-budash

musalsal jan-kani ke haal men rakhta bhi to kaise

jise ye bhi na ho maalum vo hai bhi to kyun-kar hai

koi halat dil-e-pamal men rakhta bhi to kaise

koi nisbat bhi ab to zaat se bahar nahin meri

koi bistar nahin mera koi chadar nahin meri

ba-hal-e-na-shita sad-zakhm-ha o khun-ha khudam

ba-har-dam shukaran amekhta maajun-ha khudam

tumhen is baat se matlab hi kya aur akhirash kyuun ho

kisi se bhi nahin mujh ko gila aur akhirash kyuun ho

jo hai ik nang-e-hasti us ko tum kya jaan bhi loge

agar tum dekh lo mujh ko to kya pahchan bhi loge

tumhen mujh se jo nafrat hai vahi to meri rahat hai

miri jo bhi aziyyat hai vahi to meri lazzat hai

ki akhir is jahan ka ek nizam-e-kar hai akhir

jaza ka aur saza ka koi to hanjar hai akhir

main khud men jhenkta huun aur siine men bhadakta huun

mire andar jo hai ik shakhs main us men phadakta huun

hai meri zindagi ab roz-o-shab yak-majlis-e-gham-ha

aza-ha marsiya-ha girya-ha ashob-e-matam-ha

tumhari tarbiyat men mera hissa kam raha kam-tar

zaban meri tumhare vaste shayad ki mushkil ho

zaban apni zaban main tum ko akhir kab sikha paaya

azab-e-sad-shamatat akhirash mujh par hi nazil ho

zaban ka kaam yuun bhi baat samjhana nahin hota

samajh men koi bhi matlab kabhi aana nahin hota

kabhi khud tak bhi matlab koi pahunchana nahin hota

gumanon ke guman ki dam-ba-dam ashob-kari hai

bhala kya e’tibari aur kya na-e’tibari hai

guman ye hai bhala men juz guman kya tha gumanon men

sukhan hi kya fasanon ka dhara kya hai fasanon men

mira kya tazkira aur vaqai kya tazkira mera

main ik afsos tha afsos huun guzre zamanon men

hai shayad dil mira be-zakhm aur lab par nahin chhale

mire siine men kab sozinda-tar daghon ke hain thale

magar dozakh pighal jaae jo mere saans apna le

tum apni maam ke behad muradi minnaton vaale

mire kuchh bhi nahin kuchh bhi nahin kuchh bhi nahin baale

magar pahle kabhi tum se mira kuchh silsila to tha

guman men mere shayad ik koi ghuncha khila to tha

vo meri javedana be-dui ka ik sila to tha

so us ko ek abbu naam ka ghoda mila to tha

saya-e-daman-e-rahmat chahiye thoda mujhe

main na chhodun ya nabi tum ne agar chhoda mujhe

iid ke din mustafa se yuun lage kahne ‘husain’

sabz joda do ‘hasan’ ko surkh do joda mujhe

”adab adab kutte tire kaan katun

‘zaryun’ ke byaah ke naan batun”

taron bhare jagar jagar khvan batun

”a ja ri nindiya tu aa kyuun na ja

‘zaryun’ ko aa ke sula kyuun na jaa”

tumhare byaah men shajara padha jaana tha nausha vasti dulha

”chauki angan men bichhi vasti dulha ke liye”

makke madine ke paak musalle payambar ghar navase

shah-e-mardan amirul-maminin hazrat-‘ali’ ke pote

hazrat imam-‘hasan’ hazrat imam-‘husain’ ke pote

hazrat imam-ali-‘naqi’ ke pote

sayyad-‘jafar’ saani ke pote

sayyad abul-farah saidvail-vasti ke pote

miran sayyad-‘ali’-buzurg ke pote

sayyad-‘husain’-sharfuddin shah-vilayat ke pote

qaazi sayyad-‘amir’-ali ke pote

divan sayyad-‘hamid’ ke pote

allama sayyad-shafiq-‘hasan’-eliya ke pote

sayyad-‘jaun’-eliya hasani-ul-husaini saput-jah”

magar nazir hamara sokhta-sulb akhiri nassab ab marne hi vaala hai

bas ik pal haf sadi ka faisla karne hi vaala hai

suno ‘zaryun’ bas tum hi suno yaani faqat tum hi

vahi rahat men hai jo aam se hone ko apna le

kabhi koi bhi par ho koi ‘bahman’ yaar ya ‘zenu’

tumhen bahka na paae aur bairuni na kar daale

main saari zindagi ke dukh bhugat kar tum se kahta huun

bahut dukh degi tum men fikr aur fan ki numu mujh ko

tumhare vaste behad sahulat chahta huun main

davam-e-jahl o hal-e-istirahat chahta huun main

na dekho kaash tum vo khvab jo dekha kiya huun main

vo saare khvab the qassab jo dekha kiya huun main

kharash-e-dil se tum be-rishta be-maqdur hi thahro

mire jahmim-e-zat-e-zat se tum duur hi thahro

koi ‘zaryun’ koi bhi clerk aur koi karinda

koi bhi bank ka afsar senator koi pavanda

har ik haivan-e-sarkari ko tattu janta huun main

so zahir hai ise shai se ziyada manta huun main

tumhen ho subh-dam taufiq bas akhbar padhne ki

tumhen ai kaash bimari na ho divar padhne ki

ajab hai ‘sartre’ aur ‘ressel’ bhi akhbar padhte the

vo malumat ke maidan ke shauqin budhe the

nahin maalum mujh ko aam shahri kaise hote hain

vo kaise apna banjar naam banjar-pan men bote hain

main ”urr” se aaj tak ik aam shahri ho nahin paaya

isi baais main huun amboh ki lazzat se be-maya

magar tum ik do-paya raast qamat ho ke dikhlana

suno rae-dahinda bin hue tum baaz mat aana

faqat ‘zaryun’ ho tum yaani apna sabiqa chhodo

faqat ‘zaryun’ ho tum yaani apna lahiqa chhodo

magar main kaun jo chahun tumhare baab men kuchh bhi

bhala kyuun ho mire ehsas ke asbab men kuchh bhi

tumhara baap yaani main abas main ik abas-tar main

magar main yaani jaane kaun achchha main sarasar main

main kasa-baz o kina-saz o kasa-tan huun kutta huun

main ik nangin-e-budash huun pa tum to sirr-e-munam ho

tumhara baap ruhul-quds tha tum ibn-e-maryam ho

ye qulqul tisra paig ab to chautha ho guman ye hai

guman ka mujh se koi khaas rishta ho guman ye hai

guman ye hai ki main jo ja raha tha aa raha huun main

magar main aa raha kab huun piyape ja raha huun main

ye chautha paig hai un-hun zalalat ki gai mujh se

zalalat ki gai mujh se khayanat ki gai mujh se

jozami ho gai ‘vazzah’ ki mahbub vavaila

magar is ka gila kya jab nahin aaya koi eila

suno meri kahani par miyan meri kahani kya

main yaksar raigani huun hisab-e-raigani kya

bahut kuchh tha kabhi shayad par ab kuchh bhi nahin huun main

na apna ham-nafas huun main na apna ham-nashin huun main

kabhi ki baat hai fariyad mera vo kabhi yaani

nahin is ka koi matlab nahin is ke koi maani

main apne shahr ka sab se girami naam ladka tha

main be-hangam ladka tha main sad-hangam ladka tha

mire dam se ghazab hangama rahta tha mohallon men

main hashr-aghaz ladka tha main hashr-anjam ladka tha

mire hindu musalman sab mujhe sar par bithate the

unhi ke faiz se maani mujhe maani sikhate the

sukhan bahta chala aata hai be-bais ke honton se

vo kuchh kahta chala aata hai be-bais ke honton se

main ashraf-e-kamina-kar ko thokar pe rakhta tha

so main mehnat-kashon ki jutiyan mimbar pe rakhta tha

main shayad ab nahin huun vo magar ab bhi vahi huun main

ghazab hangama-parvar khira-sar ab bhi vahi huun main

magar mera tha ik taur aur bhi jo aur hi kuchh tha

magar mera tha ik daur aur bhi jo aur hi kuchh tha

main apne shahr-e-ilm-o-fan ka tha ik naujavan kahin

mire tilmiz-e-ilm-o-fan mire baaba ke the ham-sin

mira baaba mujhe khamosh avazen sunata tha

vo apne-ap men gum mujh ko pur-hali sikhata tha

vo haiat-dan vo aalim naf-e-shab men chhat pe jaata tha

rasad ka rishta sayyaron se rakhta tha nibhata tha

use khvahish thi shohrat ki na koi hirs-e-daulat thi

bade se qutr ki ik durbin us ki zarurat thi

miri maan ki tamannaon ka qatil tha vo qallama

miri maan meri mahbuba qayamat ki hasina thi

sitam ye hai ye kahne se jhijakta tha vo fahhama

tha behad ishtial-angez bad-qismat o allama

khalaf us ke khazaf aur be-nihayat na-khalaf nikle

ham us ke saare bete intihai be-sharaf nikle

main us alim-tarin-e-dahr ki fikrat ka munkir tha

main fastai tha jahil tha aur mantiq ka mahir tha

par ab meri ye shohrat hai ki main bas ik sharabi huun

main apne dudman-e-ilm ki khana-kharabi huun

sagan-e-khuk zad-e-barzan o bazar-e-be-maghzi

miri janib ab apne thobade shahana karte hain

zina-zade miri izzat bhi gustakhana karte hain

kamine sharm bhi ab mujh se be-sharmana karte the

mujhe is shaam hai apne labon par ik sukhan laana

‘ali’ darvesh tha tum us ko apna jadd na batlana

vo sibtain-e-mohamad, jin ko jaane kyuun bahut arfaa

tum un ki duur ki nisbat se bhi yaksar mukar jaana

ki is nisbat se zahar o zakhm ko sahna zaruri hai

ajab ghairat se ghaltida-ba-khun rahna zaruri hai

vo shajra jo kanana fahr ghalib kaab marra se

qusai o hashim o sheba abu-talib tak aata tha

vo ik andoh tha tarikh ka andoh-e-sozinda

vo namon ka darakht-e-zard tha aur us ki shakhon ko

kisi tannur ke haizam ki khakistar hi banna tha

use shoala-zada budash ka ik bistar hi banna tha

hamara fakhr tha faqr aur danish apni punji thi

nasab-namon ke ham ne kitne hi parcham lapete hain

mire ham-shahr ‘zaryun’ ik fusun hai nasl ham, donon

faqat aadam ke bete hain faqat aadam ke bete hain

main jab ausan apne khone lagta huun to hansta huun

main tum ko yaad kar ke rone lagta huun to hansta huun

hamesha main khuda hafiz hamesha main khuda hafiz

khuda hafiz

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Khwab Ki Tabeer, Khawab Ki Tabeer, Khwabon Ki Tabeer,

Tuesday 2 february 2016, darakht ke faide in urdu darakht ki ahmiyat lagana darakht zameen ka husn.

7 comments:

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avengers are the best

yeh kiya likha he kuch semje nahi ara he

the written matter is so good...thank you so much :)

So nice yar jani

Get a the updates on essays letters and grammar below www.vaadilive.com

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Essay On Alodgi In Urdu

Back to: Urdu Essays List 3

سائنس کے اس زمانے میں انسان کو جہاں سائنس نے بہت سے فائدے دیے ہیں، وہیں اس کے بہت سے نقصانات بھی ہیں۔ آلودگی ایک ایسی لعنت ہے جو سائنس کی کوکھ ہی سے پیدا ہوئی ہے جسے سہنے کے لیے زیادہ تر لوگ مجبور ہیں۔

آلودگی کا مطلب

آلودگی کا مطلب ہے قدرتی توازن میں کمی ہونا ،  خالص ہوا کا نہ ملنا ، خالص پانی کا نہ ملنا ،اور اس کے ساتھ ساتھ خالص کھانے کی غذا کا نہ ملنا۔ آلودگی سے طرح طرح کی بیماریاں جنم لیتی ہیں۔

ہوا میں آلودگی

بڑے بڑے شہروں میں یہ  آلودگی سب سے زیادہ ہے۔ وہاں پورا دن فیکٹریوں اور کارخانوں کا دھواں ، موٹر گاڑیوں کا کالا دھواں اس طرح پھیل گیا ہے کہ صحت مند ہوا میں سانس لینا بھی مشکل ہو گیا ہے۔ ممبئی شہر میں اگر کوئی خاتون چھت پر سوکھے کپڑے اتارنے جائے تو اس کے کپڑوں پر کالے کالے ذرے دکھائی دیتے ہیں یہ ذرات کچھ اور نہیں فیکٹریوں کا کالا دھواں ہے۔ یہ ہماری سانس کے ساتھ ساتھ اندر چلے جاتے ہیں اور پھر اندر جا کر پھیپھڑوں پر  رکتے ہیں۔ اور جس سے کئی طرح کی خطرناک بیماریاں پیدا ہو جاتی ہیں۔ یہ پریشانیاں وہاں زیادہ ہوتی ہیں جہاں لوگوں کی تعداد زیادہ ہوتی ہے اور درختوں کی کمی ہوتی ہے اور ماحول تنگ ہوتا ہے۔

پانی میں آلودگی

کارخانوں اور فیکٹریوں کا آلودہ پانی ندی اور نالوں میں مل کر خطرناک پانی کی آلودگی کا سبب بنتا ہے ۔ سیلاب کے وقت کارخانوں کا آلودہ پانی ندی اور نالوں سے مل جاتا ہے اس سے بھی کئی خطرناک بیماریاں پیدا ہو جاتی ہیں۔ الودہ پانی جب لوگ پیتے ہیں تو کئی خطرناک بیماریاں ہو جاتی ہیں جیسے ہیذا ، پیٹ درد ، الٹیاں  ، دست وغیرہ ۔ اور کبھی کبھی یہ سب بیماریاں موت کا سبب بھی بن جاتی ہیں۔

آواز کی آلودگی

انسان کو رہنے کے لیے سکون والا ماحول چاہیے لیکن آجکل کارخانوں کا شور ، موٹر گاڑیوں کی آوازیں ، لاؤڈاسپیکروں کی کان میں چبھنے والی آوازیں ، بہرے پن اور  دباؤں کو پیدا کرتی ہیں ۔اور سب سے زیادہ یہ آوازیں شہر میں سنائی دیتی ہیں ۔ اور ان سب بیماریوں کا شکار بھی شہری لوگ ہی بنتے ہیں ۔ 

آلودگی کے نقصانات

اوپر جن سبھی آلودگیوں کا بیان کیا گیا ہے ۔ ان سب کی وجہ سے انسان کی صحتمند زندگی کو بہت خطرہ پیدا ہو گیا ہے ۔ کھلی ہوا میں لمبی سانس لینے کو بھی انسان ترس گیا ہے آلودہ پانی کی وجہ سے کئی خطرناک بیماریاں فصلوں میں چلی جاتی ہیں اور  جسے کھانے سے انسان کے جسم میں یہ بیماریاں پہنچ کر  بہت ہی خطرناک بیماریاں پیدا ہونے کی وجہ بن جاتی ہیں۔آلودگی کی سب سے بڑی وجہ بارش نہ ہونا ، سردی اور گرمی کا سائیکل ٹھیک سے نہیں چلنا ، سیلاب ، سوکھا وغیرہ یہ سب آلودگی کے نقصانات ہیں۔ 

آلودگی کی وجوہات 

آلودگی کو بڑھانے میں کارخانوں اور فیکٹریوں کا سب سے زیادہ تعاون ہے۔ قدرتی توازن کا بگڑنا بھی اسی کی وجہ سے ہے۔ درختوں کو کاٹنے کی وجہ سے موسم کا حال بھی بگڑتا جا رہا  ہے۔ موٹر گاڑیوں کا دھواں ، لاؤڈاسپیکروں کی آوازیں وغیرہ بھی انسانی زندگی میں بہت سی بیماریوں کا سبب بن رہی ہیں۔

آلودگی سے بچنے کا طریقۂ کار

الگ الگ طرح کی آلودگی سے بچنے کے لئے زیادہ سے زیادہ درخت لگانے چاہیے اور ہریالی کو بڑھانے کی الگ الگ مہم چلانی چاہیں۔ کیونکہ یہی ایک بہترین اور آسان طریقہ ہے ماحولیاتی آلودگی سے۔ سڑکوں کے کنارے بھی درخت ہونے چاہیے جہاں زیادہ آبادی ہے وہاں کھلے اور ہوا دار ماحول کا ہونا بہت ہی ضروری ہے ۔ ہمیں چاہئے کہ اپنے گھر کے آس پاس چھوٹے چھوٹے پیڑ پودوں سے گھر کا ماحول خوبصورت بنائیں ۔ کارخانوں اور فیکٹریوں کو آبادی والی جگہوں سے دوری پر ہونا چاہئے جس کی وجہ سے کئی خطرناک بیماریوں سے بچا جا سکتا ہے  اور اس سے بچنے کے طریقوں کا بھی استعمال کرنا چاہیے۔