سی حرفی ۔۸
(تن بیتاں وچ مکمل)
الف
آماہی، ’ب‘ بہت تھکی، ت تاہنگ تیری پئی مار دی اے
ث
ثابتی نہیں، ’ج‘ جگر باہجوں، ’ح‘ حالت گئی گھر بار دی اے
خ
خوشی گئی، ’د‘ دکھ بہتے، ’ذ‘ ذکر تے فکر سب یار دی اے
ر
رب وارث، ’ز‘ زاریاں دا، ’س‘ سک حنیف دیدار دی اے
ش
شوق لگا، ’ص‘ صادقاں دا، ’ض‘ ضعف نہیں کجھ نتار دا اے
ط
طوق پیا، ’ظ‘ ظالماں دا، ’ع‘ عاشقاں ہانگرا دار دا اے
غ
غم لگا، ’ف‘ فکر ڈاہڈا، ’ق‘ قسم مینوں شوق یار دا اے
ک
کون کٹے، ’ل‘ لکھ دتا،’م‘ مویاں نوں یار کیوں مار دا اے
ن
نیہہ ڈونگھی، چڑھی گھٹ کالی، اساں لنگھنا پہلڑے پور یارو
و
واہ کوئی نہیں، ہور راہ کوئی نہیں، ’ہ‘ ہڑ دا سماں ضرور یارو
لا
لا مکان دا پتہ دسے، ’ی‘ یاد نہ مان غرور یارو
ے
یار حنیف بھلائی دنیا، کیڈ پائے نیں عشق فتور یارو
٭٭٭٭٭٭
Islam is the only religion which is complete code of life. The needs of human beings have been felt and addressed properly. In spite of created by only one creator humans are different in their potentials, behavior and attitude. Owing to this difference, the incomes of people are drastically different from each other. As a result, a few people are rich and well off whereas some are poor- being up to sustenance level. Therefore, people cooperate with each other to eliminate the class differences of social strata. In this perspective, Islam has given an invulnerable perfect socio-economic system. For mutual cooperation, Islam has also addressed the issue and suggested different steps such as madharabah, partnership and tenancy. Bedsides Islam has also focused on secondary resources of mutual cooperation and support that are typically related to the personal concern. It includes: sacrifice, gift, free lending and Qarz-e- Hasanah etc. It also reflects that the man gives precedence to congregational matters over his individuality which is an ample example of mutual cooperation. In fact, mutual cooperation is one of those key factors on which the edifice of prosperous society is built. All religions and ideologies have focused and emphasized on the mutual cooperation; however, Islam lays extra emphasis to build a strong and thriving human state.
Ernest Hemingway''s Santiago in The Old Man and the Sea is an extraverted individual who is rarely ever home; he is usually out there in the sea. On the other hand, he lives a lonely life and is secluded from the people around him. He thinks of himself as a champion angler who, despite his old age, can catch big fish. He dreams of his past glory and hopes that once again he will be what he was in his youth. His desire to be the champion angler once again blinds him to his old age. Lonely and alone, Manolin, Santiago''s apprentice-boy believes in him and in his dream. He is the only companion that he has both in the sea and on the land. Santiago thinks the world of himself in being the ''champion angler'' which he was in his youth. The long dry spell of not being able to catch fish has made him sceptical and has earned him the title, ''salao,'' from his peers. In addition to repeating his past feats, he wants to prove to his people that he is more than what they think of him. While his strict adherence to the old and traditional ways to catch fish shows his love and attachment with the sea and fishing, it also shows how he has failed to stay in touch with time. Thus his personality is lopsided, which prevents him from partaking in the mainstream life; hence being marginalized and ostracized. He will continue to face such problems until he compromises a sense of himself between what he thinks he is and what the world around him thinks of him: he has to re-connect with his unconscious as Jung would say.