پاکستانی رقص ،ڈونلڈ ٹرمپ اور مرشد یوسفی
میں نے دکتور محمود سے کہا کہ پاکستان میں مختلف زبانوں اور رسم و رواج کے لوگ آباد ہیں ۔اس لیے وہاں ایک نہیں بلکہ کئی طرح کے رقص ملتے ہیں ۔پنجاب میں بھنگڑا ،لڈی ،سمی اور گدا وغیرہ شا مل ہیں۔ اسی طرح بلوچی چاپ ،جھومر اور لیوا رقص کرتے ہیں۔سندھی تہذیب میں دھمال اور ہو جمالو کا بہت زیادہ رواج ہے چونکہ سندھ صوفیا کی سر زمین ہے اس لیے ان کے مزاروں پر دھمال ڈالی جاتی ہے ۔جس میں وجد کی حالت میں مدھم سروں پر رقص کیا جا تا ہے ۔اس طرح پختونخواہ میں اتن خٹک اور چترالی و گلگتی رقص کو رواج ہے ۔خٹک رقص تلواروں کے ساتھ کیا جاتا ہے ۔ دکتور محمود نے کہا عرب میں بھی تلواروں کے ساتھ رقص کیا جاتا ہے ۔میں نے کہاجی بالکل میں نے سعودی شاہ سلمان کے ساتھ امریکی صدر ڈونلڈ ٹرمپ کو یہ رقص کرتے دیکھا ہے ۔اس پر دکتور محمود نے خوب قہقہہ لگایا کہنے لگے اس میں ٹرمپ وہی لگ رہے تھے جس کا ذکر آپ کے مرشد یوسفی نے لغت میں دیکھا تھا۔
میں نے دکتور محمود کو مخاطب کیا کہ آپ کو معلوم ہے پاکستان کے شمال میں کیلاش قوم آباد ہے جو بالکل منفرد تہذیب اور الگ تھلگ بود باش کے لوگ ہیں ۔ان کی خواتین خوبصورت زرق برق لباس زیب تن کیے سروں پر خوبصورت مالا پروئے ٹوپیاں پہنے ، کندھے سے کندھا ملائے ڈھول کی تھاپ کے ساتھ مدھم انداز میں ٹواینڈ فرو موشن میں رقص کرتے ہیں ، مگر حیرت کی بات یہ ہے کہ جب یہ لوگ اپنے مردے دفناتے ہیں تب اس رقص کا خوب اہتمام کیا جاتا ہے ۔اس نے حیرت سے پوچھا کہ تدفین کے وقت...
The Internal dissensions within the ranks of the Muslim Ummah are very harmful and condemnable. Today, the Muslims of the world have fallen into the deep recesses of decline due to their mutual differences. The intrigues and conspiracies of the hostile nations have created schism and dissensions among the Muslims on the grounds of language, land, race and color. In our country (Pakistan), if we ponder on the growing rate of violence, we will find that the main causes of this chaos are our attitude towards our mutual differences. Because of intolerant approach towards our mutual differnces, our difficulties and problems are sizing up, and they have engulfed the whole nation, now. The only point on which our nation can be united is the “Kalimah”. The followers of this “Kalimah” whether they are white or black, rich or poor, or whatever race they belong to, and whatever territory or country they come from, they are all considered as the member of the Muslim Ummah. Keeping the prevailing situation of the Muslim Ummah, the author of this paper feelss that an appropriate answer to the question, ‘are all sorts of differences condemnable?’, is key to end most of our differences. In fact, all sorts of differences are not condemnable or forbidden; if differences of opinions are based on some logical grounds within the jurisdiction of the Qur’ān and Aḥādīth, they are permissible and justified as inevitable and natural. Such kind of approach can promote tolerance and unity among the Muslim Ummah and can put us at peace.
The status of Urdu as an official language has a history that goes back to the first quarter of 19th century. At that time Urdu enjoyed the status of official language in some parts of the sub-continent. The court of Maharaja Ranjit Singh was linked with Urdu in quite a few ways. The Maharaja and his ancestors patronized the Urdu writers and poets as their courtiers. Even if the official language of the Maharaja's court was Persian the ruler himself employed Panjabi for daily administrative matters. But he used Urdu language while conversing with the visitors, the tourists, the diplomats from friendly countries and also with the British officers. From this it is easy to surmise that even if Urdu was not the official languages of his court it was still the language of everyday use for courtly and informal occasions. In the thesis under review an attempt has been made to study Urdu in the ways it has been used as an official language, in various times and eras. When the Quaid-e Azam declared Urdu as an official language of Pakistan such a study becomes imperative. There is a need to study Urdu as an official language in its various styles and this thesis makes a humble attempt to fulfill the need. The aim is to analyse Urdu as official language, particularly in view of the Quaid's declaration, and to study its significance as such. During the writing of the thesis the research matter has been analysed in a historical context. Every effort has been made to ensure the authenticity of the sources and these encompass the unpublished as well as the published material from antiquity to the modern times. In this way a period of two centuries have been covered to reflect to real purpose of the thesis.