NAATIA SHAYERI AUR RIVAYATI GHAZAL KA FARQ

Jis lafz ko sun kar khayal,makeen gumbad e khazra ki janib ho jata he woh naat he yani woh ashaar jin ka taaluq HUZOOR RAHMAT UL LILAALAMIN(SALLALAH O ALAIH E WASSALLAM)ki zaat e giraami se ho-naat ka ye aik takhsisi mafhoom he jis par urdu zuban ko baja fakhr he ke hisay mein aaya is se qabl arabi lughaat aur farsi zuban mein is lafz ke judagana mafhoom thay-Dr Rafi uddin ashfaq aur deegar muhaqqiqeen ne is lafz par tafseel ke saath behas ki he jo lughat se istilaah mein anay tak safar ki dastaan he-
Apnay wasf e mutlaq se nikal kar khair ul bashar ki madha sarai mein akar makhsoos ho janay ka aizaaz urdu ko hi mila-Dr Farman Fateh puri apni kitab "URDU KI NAATIA SHAYERI" mein yuon farmatay hein:-
"usoolan ANHAZRAT(SALLALAHO ALAIHE WASSALLAM)ki madha ke mutaaliq nasr aur nazm ke har tukrray ko naat kaha jaye ga"isi tarah Mumtaz Hassan bhi naat ki taareef bayan kartay hein:-
"Meray nazdeek har woh shair naat he jis ka taasur HUZOOR NABI E KAREEM(SALLALAH O ALAIHE WASSALLAM)ki zaat e girami se qareeb laye-"

GHAZAL AUR NAAT MEIN MUBALGHA AARAYE
Rivayat ghazal aur naat mein aik farq mubalghay ka he aksar naatia adab par likhay gaye mazaameen mein ye kaha jata he ke naat mein mubalgha ki gunjaish nahin ya midhat nigaari mein qalam,sifat o sataish ke liye be qaraar ho kar machalnay lagay to usay mubalghay ki had tak janay se roka jaye-ye khayal naatia adab ke hawalay se kai baar samnay aaya lekin ye baat qalb ko mutmain nahin karsaki na hi zehan ke liye qabil e qubool hui-Ghazal mein mubalghay ko pasand nahin kia jata ke is mein darogh goi shamil hoti heaur ghair yaqeeni baat ko jhoot ka libas pehnaye baghair ye mumkin nahin lekin naat mein mubalghay ki zaroorat hi nahin hoti-
Jahan mamdooh ke fazaail mubalghay ki hudood se bohat aagay hon,jahan shaayer ka parinda e fikr apni intahaaye quwwat e parwaaz ke bawajood mamdooh ke muqaam tak rasaai hasil nahin karsakta ho,mubalghay ka itlaaq wahan nahin hosakta aap mubalghay ko kia keh kar rad farmayen gay yehi ke ye qayaas se bahar he,gumaan mein nahin aata,aql isay tasleem nahin karti jahan aql,gumaan aur qayaas ki narasaai tasleem ki jati he wahan mubalghay ka wajood kiuon kar mana jaye-
shaayer Quraan aur Hadees ki roshni mein,rehnumaaye mein safar karta he-siddra se guzarta he,Qaab a Qosain tak aata he aur phir"Aoadani"par dam bakhud hojata he is ki chashm e takhayyul "summa dana fatadalla"(phir wo qareeb hua aur qareeb hua)ke waqaye ki deed se mehroom thi ke Qaab a Qosain ka manzar aaya jo aql e insaani ki rasaaye se baalatar he ke phir kia hua khabar nahin ye khabar to Quraan ne di "faoha illa abdihi maohaa"(pas wahee ki Allah ne apnay banday ki taraf jo wahee)
Meraaj aik waqeaa he Allah ke mehboob ke saath pesh aanay wala isi tarah aur bhi asraar o ramooz maarfat heinjin ka taaluq Huzoor(SALLALAHO ALAIHE WASSALLAM)ki zaat e aqdas se he jahan insaani aql ki rasaai he hi nahin to phir shaayertouseef o sanaaye mehboob e rab mein jis had tak ja sakta he woh is had us ki apni quwwat e mutakhayyala ka kamal to ho sakti he lekin muqaam e Mustafa ka adraak phirbhi na mumkin he-
(Reffrence book"NAATIA ADAB MEIN TANQEED AUR MUSHKILAAT E TANQEED"Musannif o Mohaqqiq Syed Hussain Ali Adeeb Raipuri)

Jazzak Allah. I love Islam.

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