Har ma‘qool aadmi ka biwi se jhagra hota hai kyunki mard aurat ka rishta hi jhagde ka hai.

Har ma‘qool aadmi ka biwi se jhagra hota hai kyunki mard aurat ka rishta hi jhagde ka hai.

Agar yeh baat theek hai ki mehmaan ka darja Bhagwaan ka hai, to main badi nimrata se aap ke saamne haath jod kar kahoonga ki mujhe Bhagwaan se bhi nafrat hai!

Agar yeh baat theek hai ki mehmaan ka darja Bhagwaan ka hai, to main badi nimrata se aap ke saamne haath jod kar kahoonga ki mujhe Bhagwaan se bhi nafrat hai!

Auratein beesiyon, saikdon ho sakti hain, maan sirf eik hoti hai.

Auratein beesiyon, saikdon ho sakti hain, maan sirf eik hoti hai.

Biwi aap se kitni nafrat karti hai, iska us waqt tak pata nahin chalta, jab tak mehmaan ghar mein na aaye. Jaise aap ko bhoolne ke siwa kuch nahin aata, aise hi biwi yaad rakhne ke siwa aur kuch nahin jaanti. Jaane kab ka bughz aap ke khilaaf seene mein liye baithi hai jo mehmaan ke aate hi Pandora box ki tarah aap ke sar par ulat deti hai.

Biwi aap se kitni nafrat karti hai, iska us waqt tak pata nahin chalta, jab tak mehmaan ghar mein na aaye. Jaise aap ko bhoolne ke siwa kuch nahin aata, aise hi biwi yaad rakhne ke siwa aur kuch nahin jaanti. Jaane kab ka bughz aap ke khilaaf seene mein liye baithi hai jo mehmaan ke aate hi Pandora box ki tarah aap ke sar par ulat deti hai.

Koi fun-kaar apne peshe se roṭiyaan nahin nikaal sakaa. Likhne wale ko saath mein piyaaz ki dukaan zaroor kholni chaahiye.

Koi fun-kaar apne peshe se roṭiyaan nahin nikaal sakaa. Likhne wale ko saath mein piyaaz ki dukaan zaroor kholni chaahiye.

Duniya mein haseen aurat ke liye jagah hai to akhkhad mard ke liye bhi hai, jo apne akhkhadpan hi ki wajah se sinf-e-naazuk ko marghoob hai. Faisla agarche aurat pe nahi, magar woh bhi kisi aise mard ko pasand nahi karti jo naqal mein bhi uski chaal chale.

Duniya mein haseen aurat ke liye jagah hai to akhkhad mard ke liye bhi hai, jo apne akhkhadpan hi ki wajah se sinf-e-naazuk ko marghoob hai. Faisla agarche aurat pe nahi, magar woh bhi kisi aise mard ko pasand nahi karti jo naqal mein bhi uski chaal chale.

Har biwi kisi intiqaami jazbe se chaahti hai ki mard ko woh be-bhaao ki padeinn ki naani yaad aa jaaye, aur phir woh be-dast-o-paa ho kar uski sharan mein chala aaye. Jab woh usay aisa pyaar de jo maan hi apne bachche ko de sakti hai.

Har biwi kisi intiqaami jazbe se chaahti hai ki mard ko woh be-bhaao ki padeinn ki naani yaad aa jaaye, aur phir woh be-dast-o-paa ho kar uski sharan mein chala aaye. Jab woh usay aisa pyaar de jo maan hi apne bachche ko de sakti hai.

Fun kisi shakhs mein sote ki tarah nahi phoot nikalta. Aisa nahi ki aaj raat aap soyein aur subah fun-kaar ho kar jaagen. Yeh nahi kaha ja sakta ko falaan aadmi paidaishi taur par fun-kaar hai, lekin yeh zaroor kaha ja sakta hai ki us mein salahiyatein hain, jin ka hona bahut zaroori hai, chahe woh use jibillat mein milein ya woh riyaazat se unka iktisaab kare. Pahli salaahiyat to ye ki woh har baat ko doosron ke muqaable mein ziyaada mahsoos karta ho, jiske liye eik taraf to woh daad-o-tahseen paaye aur doosri taraf aise dukh uthaaye jaise ki uske badan par se khaal kheench li gayi ho aur use namak ki kaan se guzarna pad raha ho.

Fun kisi shakhs mein sote ki tarah nahi phoot nikalta. Aisa nahi ki aaj raat aap soyein aur subah fun-kaar ho kar jaagen. Yeh nahi kaha ja sakta ko falaan aadmi paidaishi taur par fun-kaar hai, lekin yeh zaroor kaha ja sakta hai ki us mein salahiyatein hain, jin ka hona bahut zaroori hai, chahe woh use jibillat mein milein ya woh riyaazat se unka iktisaab kare. Pahli salaahiyat to ye ki woh har baat ko doosron ke muqaable mein ziyaada mahsoos karta ho, jiske liye eik taraf to woh daad-o-tahseen paaye aur doosri taraf aise dukh uthaaye jaise ki uske badan par se khaal kheench li gayi ho aur use namak ki kaan se guzarna pad raha ho.

Afsaane aur sher mein koi farq nahi. Hai to sirf itna ki sher chhoti bahr mein hota hai aur afsaana eik aisi lambi aur musalsal bahr mein jo afsaane ke shuroo se lekar aakhir tak chalti hai. Mubtadi is baat ko nahi jaanta aur afsaane ko bahaisiyat-e-fun, sher se ziyada sahl samajhta hai.

Afsaane aur sher mein koi farq nahi. Hai to sirf itna ki sher chhoti bahr mein hota hai aur afsaana eik aisi lambi aur musalsal bahr mein jo afsaane ke shuroo se lekar aakhir tak chalti hai. Mubtadi is baat ko nahi jaanta aur afsaane ko bahaisiyat-e-fun, sher se ziyada sahl samajhta hai.

Main khafaa hoon, behad khafaa! Insaan se, devi se, Khuda se aur us tajaahul se jise insaaniyat ka eik baḥut bada ḥiṣṣa Khuda ke naam se yaad karta hai.

Main khafaa hoon, behad khafaa! Insaan se, devi se, Khuda se aur us tajaahul se jise insaaniyat ka eik baḥut bada ḥiṣṣa Khuda ke naam se yaad karta hai.

Ghazal ka sher kisi khurdure-pan ka mutahammil nahi ho sakta, lekin afsaana ho sakta hai. Balki nasri nijaad hone ki wajah se is mein khurdura-pan hona hi chahiye, jisse woh sher se mumayyaz ho sake.

Ghazal ka sher kisi khurdure-pan ka mutahammil nahi ho sakta, lekin afsaana ho sakta hai. Balki nasri nijaad hone ki wajah se is mein khurdura-pan hona hi chahiye, jisse woh sher se mumayyaz ho sake.

Yeh tay baat hai ki afsaane ka fun ziyada riyaazat aur discipline maangta hai. Aakhir itni lambi aur musalsal bahr se nabard-aazma hone ke liye bahut si salaahiyatein aur quwwatein to chahiyein hi. Baaqi asnaaf-e-adab, jin mein novel bhi shaamil hai, unki taraf juzwaan juzwaan tawajjoh di ja sakti hai, lekin afsaane mein juz-o-kul ko eik saath rakh kar aage badhna padta hai. Iska har awwal, mutadaawil aur aakhri dasta mil kar na badhein to yeh jung jeeti nahin ja sakti.

Yeh tay baat hai ki afsaane ka fun ziyada riyaazat aur discipline maangta hai. Aakhir itni lambi aur musalsal bahr se nabard-aazma hone ke liye bahut si salaahiyatein aur quwwatein to chahiyein hi. Baaqi asnaaf-e-adab, jin mein novel bhi shaamil hai, unki taraf juzwaan juzwaan tawajjoh di ja sakti hai, lekin afsaane mein juz-o-kul ko eik saath rakh kar aage badhna padta hai. Iska har awwal, mutadaawil aur aakhri dasta mil kar na badhein to yeh jung jeeti nahin ja sakti.