Khandan, Zati Milkiyat aur Ryasat Ka Aghaz - Engels
My Views, Explanations, & Critics
گوت سے باہر شادی
Got Se Bahar (bhaga kr) shadi krne ka ravaj yaqinan Pidri zamane se mansalak raha hoga, jb aurat ko milkiyat samajh k mehsoor kr liya gaya. Zahir si bt hy 'Qed' se bhagaya tbhi jayega jb wo mehsoor hogi.
Ye bat bhi nhn bholni chahiye k Bhaga Kar Shadi karne ka concept/maqsad/reason Ehde Jahalat me "Shuja't" se raha hy!
Tazveej ki liye darkhast bhejna Muhazzib muashre ka kam hy. Jahil k liye ye amal Buzdilana hy, aur agr uska Bap Na krde to is Na ko sehna aur bhi Na-Qabile-Bardasht bn jata hy. Is liye behtar yehi hy k pehli fursat me bhaga liya jaye.
Ehde Jahalat me Tazveej ki Darkhast bhejna sirf bhejne wale k liye ee sharamsari ka bais nhn bulke Recieve krne wale k liye bhi Zalalat ka sabab tha. Ye bilkul ese i samjha jata hoga jse shadi ki darkhast shadi ki darkast nhn bulke ap ki larki ko ch*d** ki darkhast ho! Phr esi surat me koi kese ise qubol kr sakta hy.
Yaqinan 'Shadi' ka concept sirf Qabile k andar hi rehta hoga. Aur agr dusre qabile ki larki pasand ajaye to phr Bhagane k elawa aur koi rasta nahien.
Dusre Qabile me Larki ko tazvej k liye dena esa tha jse usko Prostitution k liye diya jaye (ya us se b bdtar), aur apne Qabile ki beizzati krwana aur dusre qabile k bala-dasti qabol krna.
Aur bhag jane wali/bhaga ke le jane wali larki esi samjhi jati thi jese unke liye mar gayi.
Aur bhaga k le ane wale qabile k liye wo larki ek fatah, bahaduri aur us qabile per fatah ki alamat bnti thi.
Got se bahar shadi me bhagata hamesha Mard i tha is liye ye bat khud is bat ka suboot muhya krti k ye amal Pidri zamane se mansoob tha/hy!
(doossri soorat main aurton mardon ko bhaga ke lejati/leaati!)
Pidri zamane me Larki chonke Milkiyat hy / Khazana hy aur Milkiyat ko mufat me Ghair ko dena.. koi aqalmandana qadam nhn. Jesa k jang o jadal larai jhagron ko khatam krne k liye qisaas ke tor per bhi qurban ki jati.! (kyon k wo milkiyat hy!).
Madri zamana yaqinan 'Khandan' se pehle ka hoga. Js muashre me Mard Azad o Beparwah hoga. aur Aurat js se / ko Chahti sex krti hogi. Aur Bache palti hogi. Usko iski parwah na hogi k jis mard se isne sex kiya aya wo iske sath rehta hy ya chala jata hy.
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Excerpt:
"Ehde Wehshat, Ehde Barbariyat Aur Ehde Tehzeeb, In Teen Khaas Doron Main Qudratan Morgan Ka Taluq Mahz Pehle Do Se Aur Us Uboori Dor Se Hy Jo Teesre Ehd Ki Taraf Le Jata Hy. “Alime Firtrat Per Insane Ki Sari Bartari Ka Daromadar Is Bat Per Hy Ke Zaraye Zindagi Ki Pedawar Main Is Ne Kitni Maharat Hasil Ki Hy. Insane Hi Ek Esi Hasti Hy Jis Ke Bare Main Kaha Jasakta Hy Ke Us Ne Ghiza Ki Pedawar Per Poori Qudrat Hasil Karli Hy. Insane Ki Taraqqi Ki Bari Manzilon Ka Kam O Besh Barah Rast Taluq Zaraye Zindagi Ke Waseelon Ki Tausee Ke Sath Hy. – Morgan” … Khandan Ka Irteqa Bhi Is Ke Sath Sath Hota Hy Lekin Hamain Esi Koi Qataee Bunyad Nhi Milti Jis Se Mukhtalif Adwar Ki Had Bndi Ki Ja Sake" 22
Sirf Ehde Tehzeeb hi me insan ne 'Ghiza Ki Pedawar Per Pori Qudrat Hasil' Ki. Aur Khandan ka Irteqa bhi isi dor se shuru hoti hy.
Engels kehte hyn k Morgon ka focus Ehde Wahshat aur Ehde Barbariyat se hy.
Morgon k Quotes me Ghiza k Pedawar k sath Khandan k Irteqa ki bat ki jati jo k Ehle Tehzib se wabasta hy!
ho sakta hy Adwar 3 hyn bulke sirf 2 hyn. Wahshat o Tehzib. Barbariyat mahz in 2 adwar k bech me transformation ka dor raha ho. Is hisab se Engels ki bat k barkhalaf hame Adwar ki Had Bandi ka bhi surag mil jata.
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Excerpt:
"Europe Walon Ki Fatah Ke Waqt Tak America Ke Log Kaheen Bhi Is Dor Se Aage Nahien Barhe The. Amrica Me Rehne Wale Indiano Ka Jb Pata Chala To Us Waqt Wo Ehde Barbariyat Ke Ibtidai Dor Me The." 25
aakhir kya waja hy k dunya k 2 bare khaton me itna zyada faraq paya gaya? Jahan Mashriqi Bar Azam ki taqribn sbhi qoomen khud ko ksi na ksi zamane me Ilmi Inqalabat pesh kiye. Hatta k ye khata itni taraqqi kr chuka k bare bare jahaz bna k dor daraz k elaqe fatah krne laga. Aur tb tk Amrica apni barbariyat tk se bahar nhien nikla?
Kya iska sabab kuch aur hy ya mazhabi etbar se ye kahen k Khuda ne is khate me apne koi Peghambar nahien bheje!
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Excerpt:
Incest. "Phir Bhi Bhaiyon Aur Behnon Main Jinsi Taluq Ki Samaji Mamaniat Ki Waja Se Ab Rishte Ke Bhai Behn Jo Ab Tak Bila-Imtiaz Apne Bhai Behn Samjhe Jate The, Ab Do Darjon Main Bat Jate Hyn, Kuch To Pehle Ki Tarah Ham-Jadi Bhai Behn Rehte Hyn." Page 40
Mere khayal se Incest ki practice ko insan az-khud kbhi khatam nhn kr skta tha.
Mukhtalif qabail mukhtalif zaman o makan k logo k liye chahe is ki prchtice mukhtalif sorton me rehti Per mojood rehti.
Isko bilkul ek Usool bna k khatam karna Taleem k bgair mumkin nahien!
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Maa ki Kifalat. Bap ki Gair Mojudgi.: “… To Larki Ki Ma Ne Muskarte Hue Jawab Dia Ke Is Ka Koi Bap Nahi, Ye Ek Ittefaq Ki Pedaish Hy… (Aksar) Bache (Sirf) Apni Maon Ko Jante Hyn Kyon Ke Unki Parvarish Ki Sari Zimme Dariyan Ma Per Hoti Hyn. Wo Apne Bap Ko Bilkul Nahi Jante Aur Shayad Aurat Ko Kabhi Ye Khayal Bhi Nahi Ata Ke Is Ki Ia Us Ke Bachon Ki Koi Zimme Dari Bap Pr Hy.” 52
Shayad zamane ke guzarne ke saath, ye bat zyada wazeh hoti chali gayi ke ek aurat ka apne ghar-bar bachon ke parvarsih karna mushkil hojayega, to Fitrat ki taqazon ki that Pidri zamane per zor diya jane laga, aur Khandan aur Bap ko apne bachon ki nan-nafaqe ka zimmdar therya jane laga…
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Children: A Bond
Insan k agr nafsiyat se bat karain to insan ko apne bachon se nihayat ulfat rehti hy. (dusre janvaro ki trah)... aur ye bache ma aur bap k bech me ek sakht bond ka kirdar ada krte. Agr mard aurat ko chhorna chahe ya aurat mard ko chhorna chahe to Bachon ki mojodgi unhe ek dusre k sath bond ki tarah milai rakhti hy.
Male x Female = ?
mard aur aurat ko fitri aur nafsiyati apas me ek esa ulfat ka relation js k bgair insan ki survival na-mumkin hy. (blke ksi bhi heterosexual no' ki namumkin hy.)
Quran ki ro se agr bt karain to Khuda kehte “Aur Wohi Hy Jis Ne Tumhe Ek Jaan Se Peda Kiya Aur Usi Main Se Uska Jora Banaya Take Wo Us Se Sukoon Hasil Kare” –Surah Araf Ayat 189.
is liye mard o aurat ka inependenly separate hokar rehna ek gair fitri o gair nafsiyati pehlu hy!
Group
insan ka groups me rehna ek fitri amal raha hy. Khususan purane zamane me jb wehshi janvaro se bchao aur mil kr shikar krna, yane offense o defense dono k liye ye ek karmudah strategy hy. Aur groups me rehne ka ek faida 'Khauf' pe qabu pana b raha hy.
Is liye awaili dor me hi insan ne ek sath rehne ki afadiyat jan li thi.
Is etbar se Khandan ki definition mukhtaif adwar aur mukhtalif qabail k liye mukhtalif rahi ho per EK SATH rehna insan k fitrat o soch me hamesha raha hy.
Aur iske kai faide the/hyn 1 7 mil kr i shikar kiya ja sakta hy, 1 7 mil kr i bchao kiya ja skta hy, 1 7 mil kr i apne gharon k bahar boundries khenchi ja sakti hy yani pre-planed strategy bnai ja sakti hy, aur 1 7 mil kr i apne bachon ki sahi parvarish ki ja sakti hy, 1 7 mil kr chopai ki dkh bhal ki ja sakti aur 1 7 mil kar kheti bari ki ja sakti.
Evolution ko agr bech me layen to Survival of Fittest tbhi kam karega jb insan is strategy ko apnai.
[aj bhi isi usol pe amal krta, shahar goth bastiyan groups me ek jaga rehna i hy1]
Khandan bnane ki ibtida yaqinan Zarkhezi (kheti bari) ki Eejad se wabasta rahi hogi.
Kyon k is amal me jabran ek jaga tik k rehna parta tha.
Yaqinan is 'Khandan' ki definition ek mard ek aurat aur bache nhn hogi bulke 'ek maqsad' k liye ek jaga tik kr rehna aur us maqsad ko 'defend' krne k liye men/women-power ko istimal krna aur barhana, k mafhom me ata hoga!
Yane shuru me Kai Mard o Aurat Ikatha Ek Jaga Ek Maqsad k liye Sukoonat Ikhtiyar karte the. Jisko Qabila ya Khandan ka nam diya gaya.
Phr is Khandan me Sex o Shadi ki munasbat se Family ki definition me variations peda hote chale gaye.
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Excerpt:
'Bare Pemane Ki Sanat Ne Aurat Ko Ghar Ki Char Diwari Se Nikal Kar Mehnat Ki Mandi Me, Karkhane Me Puhuncha Diya.'73
-ye wese ek ajeeb lamhe e fikr hy k agr aurat char diwari me rehti hy tb hi aurat k huqooq ki pamali hoti hy. Aur agr aurat 4 diwari me na rahe to phr ye kehna k Bare Pemane ki Sanat ne use Mandi tk puhuncha diya!!
Esa lagta Log (leaders) mahz apne maqsad (theory) ko sahi samjhane ke khatir kabhi aurat ki ‘azadi’ ko kan se pakar kar idhar kheenchte to kabhi udhar …
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Excerpt:
'Yak-Zojgi Ke Do Luwazmat Hyn Jo Mustaqil Tor Per Is Ke Sath Lage Rehte Hyn, Ek Zinakari Aur Dusre Hetaerism (Kai Aurten Rakhne Ka Ravaj). Aur Mazdor Ki Zindagi Me In Dono Ke Liye Taqriban Koi Jaga Nahi Hoti.' 74
-pehli bt hr qaum qabile k liye valid nhn, shayad ye bt us dor k German/American muashre k munasbt se likhi gai hy.
Dusri bt mazdor koi itna nek khaslat nhn hota k wo (yak zojgi ka ek br kulia bnane k bd) is se mustasna rahe. Han ye kaha ja sakta hy k use Halate Zindagi (Tang-Dasti o Qillat-e-Waqt) is chez ka moqa faraham nhn krti !
Warna in mamalat me Mazdoor ee sb se pehle Pesh Qadam hota hy.
[ksi bnde ne kya khoob hy, aj k zamane me masti ghareeb ko hi hy!]
aj k zamane me pura din mehnat kar k sham ko mazdor kahan jata !? Yaqinan Jua-Khane, Mae-Khane, Randi-Khane aur Hotel ee iski tafreeh o sukoon ka mehwar hote.
(hasan nisar ne kaha) Jahalat Mazeed Ghurbat aur Mazeed Ghurbat Mazeed Jahalat ko Peda Karti !
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Excerpt:
'Yak Zojgi, Jis Ke Sath Lazim O Malzom Ke Tor Per Zina Kari Aur Asmat Faroshi Lagi Hoti Hy.' 76
-ye bt apni jaga durst hy. Agr hr jaga hr waqt hr ksi k 7 nhn tb bhi iski kafi had tk gunjaish zarur rehti hy. Aur agr muashre zyada sakhti brte to incest peda hone k imkanat peda hojate hyn. Iska hal islam ne muta' (temporary marriage) ki surat me diya tha per khalifa dom ne ise mansokh kr diya. Kehte hyn: Moula Ali ka qol hy k agr Khalifa Dom ise mansookh na karta to koi bad-bakht i hota jo zina krta!
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Mard o Aurat (be-munsbat page 84- 85)
-mard o aurat cycle k 2 ese phaiye hyn k jis me hamesha ek ko aage to dusre ko pechhe rehna hy. Aage wala rah mutaiyan krta hy pecha wala follow krta hy. ab chahe madri zamane me peeche wala aage raha ho ya pidri zamane me peeche wala peeche!
Mard o Aurat (ksi had tk) masavi zaror hyn per inki masaviyat hr mayar pe Brabar nhn. (Jesa ka Materialst Communism samajhti.)
Mard o Aurat is Dunya k 2 diff. Species nhn! Bulke ek species k 2 parts hyn. Is liye ese muashre ki tashkeel arai krna (sochna) jis me Mard alag independant zindagi aur aurat alag independant zindagi guzare, yaqinan Gair-Fitri hy.
insan aur insan ki ye dunya insan ke zehniyat o ikhlaqiyat se hy (ye Hegel ki theory pesh nahie ki jarahi), aur insan ki zehniyat o ikhlaqiyat ka bra hisa us k bachpan me i murattib aur uska rukh mutaiyan hojata hy. (insan k bache dusre janvaro k bacho ki trah nhn k ma bap se shikar k kuch gun sekh k apni rah le len.) insan ki dusre janvaro k mqble me khasiyat o speciality aqal hy aur aqal ki nishonuma k liye insan k bacho ko zyada der tk apne ma bap se mansalik rehna zaroori bn jata hy.
Is liye ma bap ki rishte ki pukhtigi insan ki zehniyat o ikhlaqiyat ka sahi rukh mutaiyan krne k liye zaroori bn jati hy. Phr chahe rishte k nibah k liye koi sa b sabab kyo na ho.
Iske bar-aks (mard o aurat ka independant hone ki waja se) rishte bnte rahen aur rishte tootte rahen rishte bnte rahen aur rishte tootte rahen to phr agli nasal zehni tor per muntashir o iztarab ka shikar hogi. Aur iske nazdik shadi ka concept burai ki jarr aur rishto me kaj ravi k siwa aur kuch na rahega. . . Aur is trah hm wahen puhunch jayenge jahan se shuru kiya tha, khandan se pehli wali surat, yani Jinsi Azadi!
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Harfe Akhir
Engles Ka Khandan, Zati Milkiyat aur Ryasat
Engels ne is kitab main Khandan, Zati Milkiyat aur Ryasat ko burai ki jar bataya hy... Zati Milkiyat burai hy Khandan iski Shurwati kari hy aur Ryasat Akhri. ... aur Behtreen Tirze Zindagi wohi thee jo Khandan se pehle thi yane poori ki poori communities ka ek sath rehna. .practically tor per ese tajurbe Cheen main Communinst Revolution ke bad ho chuke, jis main Family system khatam kar ke Communes banaye gaye, lekin in tajurbat se Log bezar hogaye aur Government fail hogai.. hatta ke unhe wapas apni Normal Life main lot jane ka bola gaya.
Showing posts with label Marxism. Show all posts
Showing posts with label Marxism. Show all posts
Wednesday, February 16, 2011
Saturday, February 12, 2011
Khandan, Zati Milkiyat Aur Ryasat Ka Agaz - Engels
خاندان، ذاتی ملکیت اور ریاست کا آغاز
1884
۔(تشریحی نوٹ۔ از اینگلز۔ 200-201)۔
"خاندان، ذاتی ملکیت اور ریاست کا آغاز" یہ کتاب مارکس ازم کی بنیادی تصانیفات میں شمار ہوتی ہے۔ اینگلز نے اس تحریر میں علمی تجزیہ کر کے دکھایا ہے کہ انسان ترقی اور نشوونما کے کن کن مرحلوں سے گزر کر یہاں تک پہنچا، بالکل شروع کی سماجی حالت کیا تھی، اس کا ڈھانچہ پھیلتے پھیلتے کیونکر وہ ایسے طبقاتی سماج میں ڈھل گیا جس کی جڑ بنیاد ذاتی ملکیت پر ہے، طبقات میں بٹے ہوئے اس سماج کی کیا خاصیتیں اور خصوصیتیں ہیں، مختلف سماجی معاشی بناوٹوں میں خاندانی رشتوں نے کیا کیا رنگ اختیار کیے، ریاست کی شروعات کیسے ہوئی اور اس کی اصلیت کیا ہے، ان تمام مرحلوں کو وضاحت کے ساتھ پیش کر کے اینگلز نے یہ ثابت کر دکھایا ہے کہ بے طبقہ کمیونسٹ سماج کو فیصلہ کن فتح حاصل ہوتے ہی ریاست کا دم توڑ دینا تاریخ کی طرف سے مقدر ہوچکا ہے۔
یہ کتاب اینگلز نے ختم مارچ 1884ء سے ختم مئی تک کے دو مہینوں میں لکھ کر تمام کردی تھی۔ مارکس کے انتقال کے بعد ان کے مسودوں کی چھان بین کرتے وقت اینگلز کوترقی پسند امریکی عالم مارگن کی تصنیف "قدیم سماج" کا تفصیلی خلاصہ ملا جسے مارکس نے 1880-81 میں ترتیب دیا تھا اور اس پر جابجا حاشیے اور تنقیدی نوٹ بڑھائے تھے۔ اس کے علاوہ مارکس نے دوسرے ذرائع اور تحقیقات سے بھی کام لیا تھا۔ اینگلز نے جب یہ خلاصہ پڑھا اور دیکھ لیا کہ انسانی تاریخ کا جو مادی تصور ان دونوں نے قائم کیا تھا اور بالکل ابتدائی سماج کے متعلق جو نظریے بنائے تھے، ان کو مارگن کی تحقیقات سے تائید ملتی ہے تو اس نے ضروری سمجھا کہ خاص اس موضوع پر ایک تصنیف ہونی چاہیے، جس میں مارکس کے حاشیوں اور تنقیدوں سے پوری طرح مدد لی جائے اور خود مارگن کی کتاب میں جو علمی تحقیقاتی مسالہ موجود ہے، جو تنیجے نکالے گئے ہیں، ان میں سے بھی بعض کو کام میں لایا جائے۔ اینگلز کی نظر میں یہ کام "ایک حد تک مارکس کی وصیت کی تعمیل" کرنا تھا۔ اینگلز نے اس موضوع پر کلم اٹھایا تو یونان اور روم کی تاریخ پر، قدیم آئرلینڈ، قدیم جرمنوں وغیرہ کی تاریخ پر جتنی تحقیق وہ خود کرچکا تھا، اس کا بیشمار مسالہ اور طرح طرح کے علمی نکات بھی اس میں ملالیے۔ (اینگلز)
کمینٹس از اظہر
اینگلز نے امریکی مارگن کی کتاب پر، اور مارکس کی اس پر حاشیہ اور تنقیدوں کا سہارا لیتے ہوئے، اور اپنی سوچ کو اس میں شامل کر کے اس کتاب کو مرتب کیا۔ مارگن قدیم سماج کی جانچ پڑتال کرنے کے لیے خود ایک امریکی انڈین قبیلہ ایراکواس لوگوں کا ایک فرد بن کر شامل ہوگیا۔ اور اس قبیلہ کی رہن سہن کے طور طریقوں سے قدیم سماج کی تشکیل کشی، اپنی قیاس آرائی سے پیش کی۔
کتاب میں امریکہ، یونان، ایتھینز، روم، کیلٹ و جرمن، انگلینڈ، آئرلیند، سکاٹلینڈ، ویلش۔۔ کے انڈین قبیلوں کے گرد گھومتی ہے، اور قدیم سماج کا سراغ انہیں انڈین قبیلوں کے پرکٹیکل لائف سے کھوجنے کی کوشش کی جاتی ہے۔
آج اور ہزاروں سال پہلے کے گنوں میں فرق!۔
فکری لحاظ سے یہ اہلِ فکر کے سامنے ایک چھوٹا سا سوال ہے کہ کیا ہزاروں سال پہلے مہذب بنی قومیں، اپنی تہذیب کی ارتقا کا عمل، اُن انڈین قبیلوں کی بودباش سے جو اٹھارویں انیسویں صدی تک وحشیت و بربریت والی زندگی گزار رہی تھیں، لے سکتی ہیں؟
کیا یہ ممکن ہے کہ قریب قریب آج تک وحشیت و بربریت والی زندگی گذارنے والے قبیلوں کی رہن سہن، آٹھ دس ہزار سال پہلے والے وحشیت و بربریت والی زندگی گذارنے والے لوگوں کی بالکال سیم (ایک) رہی ہو!؟۔
اگر "ہاں" تو ٹھیک ہے، اگر 'نہ" تو پھر 'موجودہ' قبیلوں کی مدد سے خود مہذب یافتہ قوموں کی اارتقا پر قیاس کرنا ٹھیک نہیں رہےگا۔
کیا اور کیوں
یہ کتاب یہ تو اسٹیپ باءِ اسٹیپ بتاتی ہے کہ اس کے بعد 'کیا' ہوا اور اس کے بعد کیا ہوا پر ایسا 'کیوں' ہوا، اس پر فوکس نہیں کرتی۔ آیا مادری زمانہ سے پدری زمانہ کیونکر تبدیل ہوا، گنوں و قبیلوں کے اندر شادی بیاہ کے اصول کینوکر تبدیل ہوتے رہے، انسیسٹ کا عمل کیوں اچانک ختم ہوا ۔۔۔
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Online English Ver. Book
Wednesday, May 5, 2010
Marxism Has Expired!
Marxism Has Expired!
Marx ki theory 'Tareekhi' thi, Tareekhi se murad ek khas Waqt, Daur aur Logon ke liye.
Marx ne jo kiya aur jo wo Gareeb (proltaria) tabqe ke liye hamdardi rakhte the wo had darja Qabil-e-Tareef hy. Aur ye Marx ki Fikr hi ka nateeja hy (shayad) ke aaj ke Mazdoor maujoodah halat main hyn.
Lekin ye sub Mazi ke ek khas dor se wabasta thin, aur usi Fikr o Inqilab ki waja se Aaj ka mazdoor 16 ghante ke bajai 8 ghante kaam karta hy, Apne kaam main Majboor nahin, dusre Tajiron, Sanatkaron, Mahajanon … ke saath hafte main ek chhuti (baaz maqamat per 2 din and/or ek din half day), aur saal ki deegar mazhabi o qaumi chhuti bhi karta hy, kai jagahon per khana peena rahaish aur medical tak ki facilities milti hyn … waghera.
[in short Marxism se jo inqilab ana tha wo aa chuka per aj ke dor main Marxism Expired hy!]
Is ki ek waja Philosophically bhi hy,
Engels ne kisi jaga ye alfaz kahe the jo Sibte Hasan ki kitab ‘Marx aur Mashriq’ ki page 103 per darj hyn.
Is se yehi pata chalta hy jab tak Pani Sar se Ooncha na hojaye, Log Ah o Buqa nahin karte. Halanke phr pani bhale i naak se mehz thora neeche i kyon na ho. Marx ke dor main ye pani sir se buhut ooncha ho gya tha. Is liye Inqilab aya. Phir jab logon ne haath per marna shuroo kiya to.. Sarmayadaron ne thora sa pani neeche se leak kar diya aur nak ya mun se neecha tak kar diya, aur logon ko saans lene main asani hui. Tab se ye pani hamesha naak se neeche i rkha gaya, kuch k liye mahz naak tak to kuch k liye thora zyada neeche. Lekin Inqilab choonke Khoon mangta hy, is liye jab tak log Saans le rahe hyn tb tak apni jan aur apne bal bachon ki jan jokhe main dalna dushwar hy. (Pani Sar Se Guzar Jaye, Phr Bat Alag Hy, phir jab marna hi hy to kyon na hath per mar liye jayen)
Is ki ek waja Psychiatrically bhi hy
Her Qaum ki Apni Ek Samaji Soch hoti hy, us etbar se kuch Aqwam Tootne jana pasand karti hyn per Murna/Jhukna pasand nahin karti, jab ke kuch Aqwam Waqt ki Maslehat se Jhuk jana qabile aqal samajhti hyn Toot jana nahien!
In main se kon sahi hy kon galat, ye ek pecheeda alag masla hy.
Is etbar se kuch qaumain lar kar inqilab laty hyn (halanke pehli condition ki kefiyat shamile hal rahe gi), jab ke dusri qaumain sabr/intezar karti hyn k koi ayi aur inki halate zeest badle! (esi etbar se purne zamane main jangain zaroori thin, inhi jangon mani 'koi' ata tha aur halaat badal jata tha!)
Per Marxism jis Maqsad ke khatir tha wo Haalaat ab Muashre main Nahein rahe, jesa ke khud Scienecy Theories aur Marx ke Falsafe se zaahir hy k Waqt musalsal Irteqa pazeer hy is liye Maujoodah Haalaat wo nahien jo 1850 main the!
Is liye Marxism Tareekhi Thi Jo Ke Aj ke Dor Main EXPRIED hy!
[is etbar se nahin ke wo tareekhi etbar se purani thi, per is etbar se k is theory ke nafiz hone main ab wo halaat o conditions maujood nahien rahi.]
____________________________________
(yahan se neeche moqe munasbat se kuch doosri batain hyn jo Ahle Fikr ke Gosh Guzar karne main koi harj nahin)
Hamari Qaum umooman Jhuk jana pasand karti hy, aur isi waja se apne hamsaye mamalik main 200 sal se Sarmayadari pinapne ke bawajood khud kabhi Jageeri Nizam se bahar na nikle. Yane koi doosra aake inki ungli pakar kar ek kefiyat se doosri kefiyat main dale, warna ye jis haal main rehte hyn sadyon tak usi haal main rehte hyn! (chek ‘Marx aur Mashriq’ Ch. 3)
Aur isi liye purane zamane main Jangain (wars) buhut zaroori thin, kyon ke inhi jangon ki waja se Tehziben Cultures aur Log apas main Khalat Malat hote the, jo ke waqt ke Irtiqa main ek Zaroori Iqdam tha.! [aur yehi Type 1 Civilization hy, jab ek Ziban, ek Qaum, ek Culture, aur ek Tehzib hogi. … ye sub bol kar esa lag raha hy jese hm Alame Akhirat main khare hon jahan ek ziban hogi aur log apne rang nasal tehzib sub bhula bhethe honge. Kya Waqee Main TYPE 1 Civilization (Jese Hum Akhirat Kehte Hyn) Hame Is Dunya Se Doosri Dunya Main Le Jane Ka Nam Hy. !!!)
Marx ki theory 'Tareekhi' thi, Tareekhi se murad ek khas Waqt, Daur aur Logon ke liye.
Marx ne jo kiya aur jo wo Gareeb (proltaria) tabqe ke liye hamdardi rakhte the wo had darja Qabil-e-Tareef hy. Aur ye Marx ki Fikr hi ka nateeja hy (shayad) ke aaj ke Mazdoor maujoodah halat main hyn.
Lekin ye sub Mazi ke ek khas dor se wabasta thin, aur usi Fikr o Inqilab ki waja se Aaj ka mazdoor 16 ghante ke bajai 8 ghante kaam karta hy, Apne kaam main Majboor nahin, dusre Tajiron, Sanatkaron, Mahajanon … ke saath hafte main ek chhuti (baaz maqamat per 2 din and/or ek din half day), aur saal ki deegar mazhabi o qaumi chhuti bhi karta hy, kai jagahon per khana peena rahaish aur medical tak ki facilities milti hyn … waghera.
[in short Marxism se jo inqilab ana tha wo aa chuka per aj ke dor main Marxism Expired hy!]
Is ki ek waja Philosophically bhi hy,
۔۔ مقبوضات سے مفت ہاتھ آئی دولت کے دسترخوان سے مزدوروں کوبھی کچھ نہ کچھ مل جاتا ہے جس کی وجہ سے وہ انقلابی انداز میں سوچنے سے قاصر ہیں۔ (اینگلز) ۔۔ 103
Engels ne kisi jaga ye alfaz kahe the jo Sibte Hasan ki kitab ‘Marx aur Mashriq’ ki page 103 per darj hyn.
Is se yehi pata chalta hy jab tak Pani Sar se Ooncha na hojaye, Log Ah o Buqa nahin karte. Halanke phr pani bhale i naak se mehz thora neeche i kyon na ho. Marx ke dor main ye pani sir se buhut ooncha ho gya tha. Is liye Inqilab aya. Phir jab logon ne haath per marna shuroo kiya to.. Sarmayadaron ne thora sa pani neeche se leak kar diya aur nak ya mun se neecha tak kar diya, aur logon ko saans lene main asani hui. Tab se ye pani hamesha naak se neeche i rkha gaya, kuch k liye mahz naak tak to kuch k liye thora zyada neeche. Lekin Inqilab choonke Khoon mangta hy, is liye jab tak log Saans le rahe hyn tb tak apni jan aur apne bal bachon ki jan jokhe main dalna dushwar hy. (Pani Sar Se Guzar Jaye, Phr Bat Alag Hy, phir jab marna hi hy to kyon na hath per mar liye jayen)
Is ki ek waja Psychiatrically bhi hy
Her Qaum ki Apni Ek Samaji Soch hoti hy, us etbar se kuch Aqwam Tootne jana pasand karti hyn per Murna/Jhukna pasand nahin karti, jab ke kuch Aqwam Waqt ki Maslehat se Jhuk jana qabile aqal samajhti hyn Toot jana nahien!
In main se kon sahi hy kon galat, ye ek pecheeda alag masla hy.
Is etbar se kuch qaumain lar kar inqilab laty hyn (halanke pehli condition ki kefiyat shamile hal rahe gi), jab ke dusri qaumain sabr/intezar karti hyn k koi ayi aur inki halate zeest badle! (esi etbar se purne zamane main jangain zaroori thin, inhi jangon mani 'koi' ata tha aur halaat badal jata tha!)
Per Marxism jis Maqsad ke khatir tha wo Haalaat ab Muashre main Nahein rahe, jesa ke khud Scienecy Theories aur Marx ke Falsafe se zaahir hy k Waqt musalsal Irteqa pazeer hy is liye Maujoodah Haalaat wo nahien jo 1850 main the!
Is liye Marxism Tareekhi Thi Jo Ke Aj ke Dor Main EXPRIED hy!
[is etbar se nahin ke wo tareekhi etbar se purani thi, per is etbar se k is theory ke nafiz hone main ab wo halaat o conditions maujood nahien rahi.]
____________________________________
(yahan se neeche moqe munasbat se kuch doosri batain hyn jo Ahle Fikr ke Gosh Guzar karne main koi harj nahin)
Hamari Qaum umooman Jhuk jana pasand karti hy, aur isi waja se apne hamsaye mamalik main 200 sal se Sarmayadari pinapne ke bawajood khud kabhi Jageeri Nizam se bahar na nikle. Yane koi doosra aake inki ungli pakar kar ek kefiyat se doosri kefiyat main dale, warna ye jis haal main rehte hyn sadyon tak usi haal main rehte hyn! (chek ‘Marx aur Mashriq’ Ch. 3)
Aur isi liye purane zamane main Jangain (wars) buhut zaroori thin, kyon ke inhi jangon ki waja se Tehziben Cultures aur Log apas main Khalat Malat hote the, jo ke waqt ke Irtiqa main ek Zaroori Iqdam tha.! [aur yehi Type 1 Civilization hy, jab ek Ziban, ek Qaum, ek Culture, aur ek Tehzib hogi. … ye sub bol kar esa lag raha hy jese hm Alame Akhirat main khare hon jahan ek ziban hogi aur log apne rang nasal tehzib sub bhula bhethe honge. Kya Waqee Main TYPE 1 Civilization (Jese Hum Akhirat Kehte Hyn) Hame Is Dunya Se Doosri Dunya Main Le Jane Ka Nam Hy. !!!)
Tuesday, May 4, 2010
Sarmayadari Affyoon Hy!
SARMAYADRI AFYOON HY!
(CAPITALISM IS THE OPIATE OF THE PEOPLE)
Sarmayadari Affyoon Hy, Aur Iska Elaj Marxism main Nahein!
Jama Andozi Logon Ki Sirusht Me Dakhil yy, (Bhale i Chahe Wo Us Main Se Ek Rupya Bhi Kharch Na Karain!)
Ager Logon Ko Zamin aur Zarai Pedawar Ki Milkiyat Se Rok Bhi Liya Jaye tb bhi wo Apne Bare Bare Bangalows aur Mahal Banane Lag Jayenge aur ager is per bhi Had jari kr di jaye to apne Gharon ke Teh Khanon me Mal Jama krne lag jayenge!
Marxism logon k Zarai Pedawar ki Milkiyat ke khilaf hy per Zati Milkiyat k Nahin, ager Marxism k Nafiz Hojane Ke Bad Zarai Pedwari ki Milkiyat se log Sabkadosh ho b jayen to ab apna SARMAYA Zati Milkiyat me sarf krna shuru kr denge. (aur Kya Baeed hy k is 'Zati Milkiyat' k libas me ab dobara 'Sarmayadari' shuru hojaye !!!)
[aur agr Marxism me Zati Milkiyat per b Banned laga di to Na Sirf ye Qawanine Fitrat k Khilaf hoga per Dunya ki Majority Socialism se mutanafir hojayegi.](aur shayad Marxism ki ab tk Nakami ka sabab b yehi hy, kyon dunya ki majority log jo kam ya zyada apni MILKYAT rakhte hyn (zati ya gair zati) wo us se khushi khushi hath dhone wale nahin, aur jo Milkiyat Nahin rakhte (yane Proltaria) to shayad unko milkiyat ki ehtiaj i nahi... to phr Socialism/Marxism kamyab kese ho! Jin se umeed hy k Marxism k barpa krne me danda uthayen to akhr wo kis Thought kis Maqsad kis Lakhsh k sath danda uthayen, jin chezon per wo Qabiz hona chahte hyn unke Qabza k bad wo Khud us per Qabiz nahin hona chahte (jesa k Communist Manifesto ka Manshoor hy), aur jis chez ki unhe Ehtiaj nahin to phr us k liye wo apni Jan kyon ganwayen!)
Sarmayadari affyoon hy Per iska elaj Marxism me Nahien.
han! Marxism agr apne toote hathon se muashre ki islah krna chahta hy to hm iske kher khwah hyn. PER Ager Ek Kharabi ek side se Khatam ho aur Dusri Kharabi dusri side se Janam le to Phr esi Mehnat Bekar Hy! (kul mila kr hm wahin k wahin rahenge bus shiklen badal jayengi!)
(CAPITALISM IS THE OPIATE OF THE PEOPLE)
Sarmayadari Affyoon Hy, Aur Iska Elaj Marxism main Nahein!
Jama Andozi Logon Ki Sirusht Me Dakhil yy, (Bhale i Chahe Wo Us Main Se Ek Rupya Bhi Kharch Na Karain!)
Ager Logon Ko Zamin aur Zarai Pedawar Ki Milkiyat Se Rok Bhi Liya Jaye tb bhi wo Apne Bare Bare Bangalows aur Mahal Banane Lag Jayenge aur ager is per bhi Had jari kr di jaye to apne Gharon ke Teh Khanon me Mal Jama krne lag jayenge!
Marxism logon k Zarai Pedawar ki Milkiyat ke khilaf hy per Zati Milkiyat k Nahin, ager Marxism k Nafiz Hojane Ke Bad Zarai Pedwari ki Milkiyat se log Sabkadosh ho b jayen to ab apna SARMAYA Zati Milkiyat me sarf krna shuru kr denge. (aur Kya Baeed hy k is 'Zati Milkiyat' k libas me ab dobara 'Sarmayadari' shuru hojaye !!!)
[aur agr Marxism me Zati Milkiyat per b Banned laga di to Na Sirf ye Qawanine Fitrat k Khilaf hoga per Dunya ki Majority Socialism se mutanafir hojayegi.](aur shayad Marxism ki ab tk Nakami ka sabab b yehi hy, kyon dunya ki majority log jo kam ya zyada apni MILKYAT rakhte hyn (zati ya gair zati) wo us se khushi khushi hath dhone wale nahin, aur jo Milkiyat Nahin rakhte (yane Proltaria) to shayad unko milkiyat ki ehtiaj i nahi... to phr Socialism/Marxism kamyab kese ho! Jin se umeed hy k Marxism k barpa krne me danda uthayen to akhr wo kis Thought kis Maqsad kis Lakhsh k sath danda uthayen, jin chezon per wo Qabiz hona chahte hyn unke Qabza k bad wo Khud us per Qabiz nahin hona chahte (jesa k Communist Manifesto ka Manshoor hy), aur jis chez ki unhe Ehtiaj nahin to phr us k liye wo apni Jan kyon ganwayen!)
Sarmayadari affyoon hy Per iska elaj Marxism me Nahien.
han! Marxism agr apne toote hathon se muashre ki islah krna chahta hy to hm iske kher khwah hyn. PER Ager Ek Kharabi ek side se Khatam ho aur Dusri Kharabi dusri side se Janam le to Phr esi Mehnat Bekar Hy! (kul mila kr hm wahin k wahin rahenge bus shiklen badal jayengi!)
Saturday, May 1, 2010
Marx Aur Mashriq - Intro
Marx And Mashriq
Sibte Hassan
2009
Introduction:
Sibte Hassan Sahb Ki Zindagi Ki Akhri (Incomplete) Kitab.
Dr. Syed Jafar Ahmed (Is Kitab K Murattib o Mudawwin) Arze Murattib Main Likhte Hyn: “ Sibte Hassan Sahab Ki Ilmi Masroofiyat Aur Un Ka Tasneef O Taleef Ka Kaam Bara Matnoo’ Tha Aur Hammageer Hota Tha. Wo Umooman Beek Waqt Ek Se Zyadah Kitabon Aur Mazamin Per Kaam Kr Rahe Hote The. Cunache Aksar Ye Soorat Hoti Thi Ke Ek Kitab Ke Akhri Proof Parthe Ja Rahe Hyn Jab Ke Doosri Kitab Ka Pehla Masoodah Tayar Ho Raha Hy Aur Saath Kisi Ikhbar Ya Jareede Ke Taqaze Per Us Ke Liye Mazmoon Bhi Likha Ja Raha Hy. Sibte Hassan Sahb Ki Zindagi Mian Un Ki Jo Akhri Kitab Shaya Hui Wo ‘Naveed-E-Fikr’ Thi Jabke Angrezi Kitab ‘The Battle Of Ideas In Pakistan’ Ko Wo Inteqal Se Kuch Hi Roz Pehle Asha’at Ke Liye Press Ke Supard Kar Chuke The. Un Dinon Kitabon Ko Mukammal Karne Ke Bad Wo Fori Tor ‘Marx Aur Mashriq’ Ki Tasneef Main Mashgool Ho Gaye The. Magar 1984 Main Faiz Ahmed Faiz Ke Inteqal Ke Nateeje Main Sibte Sahab Ka Ye Mansooba Kuch Arse Ke Liye Mu’attal Hogya. Faiz Sahab Se Un Ke Dereena Nazriyati Taluqat The Aur Us Hawale Se Yadon Ka Eik Zabardas Khazeena Tha Jo Un Ke Nihan Khana Zehn Main Mehfooz Tha. Faiz Sahab Ke Inteqal Per Sibte Sahab Ko Ye Khayal Aya Ke Unhain Un Sub Yadon Ko, Khas Tor Faiz Ki Mukhtalif Ghazlon Aur Nazmon Ki Wajah Nazool Ke Baare Main Jo Kuch Un Ke Ilm Main Tha, Us Ko Zabt-E-Tehreer Main Le Ana Chahiye. So Unhon Ne Faiz Sahab Per Bhi Ek Kitab Likhne Ka Mansooba Bana Liya Aur Phir Agle Kai Mah Tak Is Kitab Ne Un Ko Masroof Rakha. Sibte Sahb Ke Inteqal Ke Waqt Tak Ye Kitab Mukammal Nahi Hui The Likn Is Per Itna Kam Zaroor Ho Chuka Tha Ke Is Ko Ehtiyat Ke Sah Murattib Kar Ke Shaya Ki Ja Sakta Tha. Ye Khidmat Marhoom Hasan Abidi Sahab Ne Anjam De Aur Wo Kitab ‘Sukhan Dar Sukhan’ Ke Nam Se Shaye Hi.” Page. 6
Kitab 2 Parts Main Hy Pehle Part Main Asal Kitab Marx Aur Mashriq Ka 5 Abwab Hyn, Dusra Part Main Mutafarriq Mazamin Hyn.
Chapters:
Part 1 - Marx Aur Mashriq
1. Mashriq Aur Maghrib Ke Taluqat
2. Marx Aur Mashriq (London Se Pehle)
3. Marx Aur Mashraqi Tariqah Pedawar
4. Karl Marx Aur Dunyae Islam
5. Lenin Aur Aqwam-E-Mashriq
Part 2 – Mutafarriq Mazamin
1. Karl Marx
2. Socialism Ke Zareen Asool
By Molvi Barkatullah Bhopali
3. Socialism Aksariyat Ki Falah Ki Zaamin Hy
By Moulana Ubaidullah Sindhi
4. Main Communist Hon
By Moulana Hasrat Mohani
5. Socialism – Kuch Khayali, Kuch Haqiqi. 1
6. Socialism – Kuch Khayali, Kuch Haqiqi. 2
7. Kya Socialism Beroni Nazriya Hy?
8. Islami Mamlik Ki Azadi Aur Soviet Roos
Sibte Hassan
2009
Introduction:
Sibte Hassan Sahb Ki Zindagi Ki Akhri (Incomplete) Kitab.
Dr. Syed Jafar Ahmed (Is Kitab K Murattib o Mudawwin) Arze Murattib Main Likhte Hyn: “ Sibte Hassan Sahab Ki Ilmi Masroofiyat Aur Un Ka Tasneef O Taleef Ka Kaam Bara Matnoo’ Tha Aur Hammageer Hota Tha. Wo Umooman Beek Waqt Ek Se Zyadah Kitabon Aur Mazamin Per Kaam Kr Rahe Hote The. Cunache Aksar Ye Soorat Hoti Thi Ke Ek Kitab Ke Akhri Proof Parthe Ja Rahe Hyn Jab Ke Doosri Kitab Ka Pehla Masoodah Tayar Ho Raha Hy Aur Saath Kisi Ikhbar Ya Jareede Ke Taqaze Per Us Ke Liye Mazmoon Bhi Likha Ja Raha Hy. Sibte Hassan Sahb Ki Zindagi Mian Un Ki Jo Akhri Kitab Shaya Hui Wo ‘Naveed-E-Fikr’ Thi Jabke Angrezi Kitab ‘The Battle Of Ideas In Pakistan’ Ko Wo Inteqal Se Kuch Hi Roz Pehle Asha’at Ke Liye Press Ke Supard Kar Chuke The. Un Dinon Kitabon Ko Mukammal Karne Ke Bad Wo Fori Tor ‘Marx Aur Mashriq’ Ki Tasneef Main Mashgool Ho Gaye The. Magar 1984 Main Faiz Ahmed Faiz Ke Inteqal Ke Nateeje Main Sibte Sahab Ka Ye Mansooba Kuch Arse Ke Liye Mu’attal Hogya. Faiz Sahab Se Un Ke Dereena Nazriyati Taluqat The Aur Us Hawale Se Yadon Ka Eik Zabardas Khazeena Tha Jo Un Ke Nihan Khana Zehn Main Mehfooz Tha. Faiz Sahab Ke Inteqal Per Sibte Sahab Ko Ye Khayal Aya Ke Unhain Un Sub Yadon Ko, Khas Tor Faiz Ki Mukhtalif Ghazlon Aur Nazmon Ki Wajah Nazool Ke Baare Main Jo Kuch Un Ke Ilm Main Tha, Us Ko Zabt-E-Tehreer Main Le Ana Chahiye. So Unhon Ne Faiz Sahab Per Bhi Ek Kitab Likhne Ka Mansooba Bana Liya Aur Phir Agle Kai Mah Tak Is Kitab Ne Un Ko Masroof Rakha. Sibte Sahb Ke Inteqal Ke Waqt Tak Ye Kitab Mukammal Nahi Hui The Likn Is Per Itna Kam Zaroor Ho Chuka Tha Ke Is Ko Ehtiyat Ke Sah Murattib Kar Ke Shaya Ki Ja Sakta Tha. Ye Khidmat Marhoom Hasan Abidi Sahab Ne Anjam De Aur Wo Kitab ‘Sukhan Dar Sukhan’ Ke Nam Se Shaye Hi.” Page. 6
Kitab 2 Parts Main Hy Pehle Part Main Asal Kitab Marx Aur Mashriq Ka 5 Abwab Hyn, Dusra Part Main Mutafarriq Mazamin Hyn.
Chapters:
Part 1 - Marx Aur Mashriq
1. Mashriq Aur Maghrib Ke Taluqat
2. Marx Aur Mashriq (London Se Pehle)
3. Marx Aur Mashraqi Tariqah Pedawar
4. Karl Marx Aur Dunyae Islam
5. Lenin Aur Aqwam-E-Mashriq
Part 2 – Mutafarriq Mazamin
1. Karl Marx
2. Socialism Ke Zareen Asool
By Molvi Barkatullah Bhopali
3. Socialism Aksariyat Ki Falah Ki Zaamin Hy
By Moulana Ubaidullah Sindhi
4. Main Communist Hon
By Moulana Hasrat Mohani
5. Socialism – Kuch Khayali, Kuch Haqiqi. 1
6. Socialism – Kuch Khayali, Kuch Haqiqi. 2
7. Kya Socialism Beroni Nazriya Hy?
8. Islami Mamlik Ki Azadi Aur Soviet Roos
Wednesday, January 20, 2010
Diff.b/w Socialism & Communism
Difference Between Socialism and Communism
by Friedrich Engels
in Communist Manifesto preface.
Matlab word 'Socialism' apne Zamani aur Makani Etbaar se ek Ta'sur peda kar chuka tha, jisko Marx Engels ne istimaal karna pasand nahi kiya, bulke is ke muqable main word 'Communism' ko tarjeeh dee. Halanke 'Communism' bhi us daur main apna ek asar rakhta tha per Marx o Engels ko apni Fikr us Zaman o Makan ke etbar se Communism ke zyada mutabiq lagi...
[per hamare pas Socialism, Communism aur Marxism sub ek hi maane rakhte hyn, hamare pas ese idare nahin jo in lafzon ko mukhtalif zaawiyon se Use karte hon]
if i am wrong please correct me!
by Friedrich Engels
in Communist Manifesto preface.
Matlab word 'Socialism' apne Zamani aur Makani Etbaar se ek Ta'sur peda kar chuka tha, jisko Marx Engels ne istimaal karna pasand nahi kiya, bulke is ke muqable main word 'Communism' ko tarjeeh dee. Halanke 'Communism' bhi us daur main apna ek asar rakhta tha per Marx o Engels ko apni Fikr us Zaman o Makan ke etbar se Communism ke zyada mutabiq lagi...
[per hamare pas Socialism, Communism aur Marxism sub ek hi maane rakhte hyn, hamare pas ese idare nahin jo in lafzon ko mukhtalif zaawiyon se Use karte hon]
if i am wrong please correct me!
Communist Manifesto-Ch.3
Communist Manifesto
Chapter 3
Socialist aur Communist Adab
.
Is Chapter Main wo SOCIALISMS ginwai gai hyn jo ‘Marx Engels Socialism’ Nahi, bulke Dusri Socialisms Hyn.
-Jageerdari Socialism
-Petty-Bourzowa Socialism
-German or "True" Socialism
-Qadamat Pasand ya Bourzowa Socialism
-Tanqeedi Utopiyai Socialism aur Communism.
Ye Sub koi baqaida Tanzimen Ya Jamaaten Nahi, Bulke Socialism per Mukhtalif Afkaar Hyn, jinko Marx o Engels ne Catogarised kr diya hy.
.
"Proltaria Ne Apne Maqasid... "
-Yane Socialism Wujud main Nahi aa sakta jb tk Mazdoor na hun, na sirf Mazdoor na hun bulke kaseer tadad mein na hun. Aur Mazduron ko Peda krne wala Tabqa Bourzwa (Sarmayadarana) hy. Yane jb tk Capitalism Nahi Ayega Mazdoor Peda Na Honge, Jb Tk Mazdoor Peda Na Honge Socialism Na Ayega.
Is Quote se Marx k Us Falsife ki b Origin Ka Pata Chalta Hy jo Marx Kehta Hy, Her Chez Ka Zid Us Ke Andr Mai Maujood Hoti Hy. (Yand Bourzwa Mazdooron Ke Maujid Hyn, aur Jo unke Khud Khilaf B Hyn.)
.
"Communist Jidojahad Is Liye Karte Hyn Ke Mazdoor Tabqe Ke Fori Maqsad Hasil Hon, Un Ke Aarzi Mafad Pore Kiye Ja Saken. 68"
Chapter 3
Socialist aur Communist Adab
.
Is Chapter Main wo SOCIALISMS ginwai gai hyn jo ‘Marx Engels Socialism’ Nahi, bulke Dusri Socialisms Hyn.
-Jageerdari Socialism
-Petty-Bourzowa Socialism
-German or "True" Socialism
-Qadamat Pasand ya Bourzowa Socialism
-Tanqeedi Utopiyai Socialism aur Communism.
Ye Sub koi baqaida Tanzimen Ya Jamaaten Nahi, Bulke Socialism per Mukhtalif Afkaar Hyn, jinko Marx o Engels ne Catogarised kr diya hy.
.
"Proltaria Ne Apne Maqasid... "
-Yane Socialism Wujud main Nahi aa sakta jb tk Mazdoor na hun, na sirf Mazdoor na hun bulke kaseer tadad mein na hun. Aur Mazduron ko Peda krne wala Tabqa Bourzwa (Sarmayadarana) hy. Yane jb tk Capitalism Nahi Ayega Mazdoor Peda Na Honge, Jb Tk Mazdoor Peda Na Honge Socialism Na Ayega.Is Quote se Marx k Us Falsife ki b Origin Ka Pata Chalta Hy jo Marx Kehta Hy, Her Chez Ka Zid Us Ke Andr Mai Maujood Hoti Hy. (Yand Bourzwa Mazdooron Ke Maujid Hyn, aur Jo unke Khud Khilaf B Hyn.)
.
"Communist Jidojahad Is Liye Karte Hyn Ke Mazdoor Tabqe Ke Fori Maqsad Hasil Hon, Un Ke Aarzi Mafad Pore Kiye Ja Saken. 68"
Communist Manifesto-Ch.1
Communist Manifesto
Marx & Engels
1848
Chapter 1
Borzawa aur Proltaria
(Bourgeois and Proletarians)
Ye chapter Borzwa Proltaria ke us waqt ki Condition aur us waqt ke Soorathaal dikha raha hy. Bourgeois Tabqa kya hy. Kese Feudalism se nikal kr wujud me aya, Capitalism Muashre me kya Gul khilai aur unhi gulon main Kaante (proltaria) bhi nikal aye jo inka killa kama krne wale hyn.
Ye chapter hame sirf Kya Chal Raha Hy (tha) batla raha hy.
IS CHAPTER MAIN HAME KOI MANIFESTO NAHI MILTA.
"pehle tamam tabqon ne....sar utha skta hy.. 43"
Is quotation se pata chalta hy Communism ek KHAS TABQE ki jang hyn jise Proltaria kaha ja raha hy (yane mazdoor tabqa). Aur jise Kaseer kaha ja raha hy... Per chahe kaseer ho ya qaleel ye ek tabqe ki jang hyn.
Dusri bat Esa Nahi k Muashra sirf 2 tabqon me bata hy Bourgeois aur Proletarian; BULKE in k sath aur tabqe bhi maujood hyn jin ka thora zikr page. 42 pe milta hy. Ek Darmayani Tabqa aur ek Khatarnak Tabqa (Lumpea-Proletaria)..
Yane Communism Sirf Proltarai ki jang hy apne hakim tabqe (Bourzwa) k khilaf. Baqi k sb tabqe apni zindagi ji rahe hyn unhe Communism se koi (khas) lena dena nhi.
[COMMUNISM SIRF MAZDOORON KI TEHREEK HY!] ...
Aya ye Mazdoor (proltaria) kin usoolon pe lar rahe hyn? Kya sabit karna chahte hyn? Kya NAFIZ karna chahte hyn?.. Jwb: Mazdoor kuch sabit krna, kuch nafiz krna nahi chahte, jesa k quotation me likha hy. ("Iska Apna Kuch Nahin Jise Qaim Rakhna Ho Ya Jiski Hifazat Karni Ho, Iska Mansab Zaati Milkiyat ke Jamla Sabqa Tahaffuzat aur Zamanaton Ko Mitana Hy.")
[Dusre Lafzon me Inka Koi Manshoor (manifesto) nahi.] wo bus apne sabqa nizam ka khatma chahte hyn. Usko tabah o barbad karna chahte hyn.
Bilkul ese i jese Taleban hamara mulk tabah kr rahe hyn. Inse poocha jaye agr esa kyon kar rahe ho to wo koi ma'qool jwb nhi de sakte bus wo Ek Nizam ki tabahi chahte hyn, phr US NIZAM ki tabahi k beech me chahe koi b aye! ("jab tak murwaja samaj ke balai parton ke tamam tar o pod na bikher diye jayen")
.
.
"Jadeed Bourgeois Samaj Ne jo K Jageerdar Samaj Ke Khandron se Ubhra hy, Lekin wo un Tabqati Ikhtalafat ko door Nahi Kar Paya. Is ne to Mahz purane tabqat ki jaga nai tabqe, jabr ki nai sooraten aur jidojahad ki nai shiklen peda kardi hyn. 30"
>Tabqati Nizam Kabhi Khatam Nahien Ho Sakta, Ye FITRAT Ka Hissa Hy. Dunya ke Shuru se Lekar Ab tk (Akhir tak) log tabqon main hi bate hue hyn, faraq sirf itna hy ke pehle simple life thi simple tabqe the ab pecheeda life hy zyada pecheeda tabqe hyn.
-Haan Apni Jaga Ye Galat Bat Hy Ke Aj K Zamane Main Ek Bnda ek Mah Main Arbon Dollar Kamata ho aur Ek 1 dollar se b kam. Insanon ke beech mai itni bari Tafreeq nahi Honi Chahiye.
.
.."Gharz Hum Dekhte Hyn Ke Khud Jadeed Bourzwa Tabqa Irtiqa Ke Ek Taweel Silsile Ki Pedawar aur Tabadile Ke Tariqon mai Musalsal Kai Taghiyurat ka Nateeja Hy. 31"
.
"Jadeed Borzwa Samaj ne Goya Jadu ke Zor se Pedawar aur Tabadele ke Azeemulshan Wasile Khare Kar Liye Hyn. Magar Pedawar, Tabadila aur Milkiyat ke Apne Rishton Samet Is Samaj ki Halat us Su'bdah Gar ki si hy. Jis ne Apne Jadu se Shetani Taqaton ko Jaga to Liya Hy Magar ab Qabu Mein Nahie Rakh Sakta. 37"
-Agr Esa Hy to phr Socialism k Jadu se bhi ye Taqaten Thamne Wali Nahien.
Philosophers khud tasleem kr chuke hyn k Zamana Irtaqai Manazil te karta hy.. Ye Zamane ki Irtiqa Hy. Isko Thamana Matlb Abnormal Banna. Isko ab thamana nahi per Tede Ko Seedha Karna Hy.
Jis tarah Sarmayadarana Nizam Jageerdarana Nizam ki Has leke Barha, ("Chunache Hum Dekhte Hyn Ke Pedawar aur Tabadile Ke Wasile, Jin Ki Bunyad per Borzwa Tabqe ne Apne Ap Ko Banaya, Wo Jageerdar Samaj Mai Peda Hue The. 36"), isi Tarah Ishtaraki Nizam ko Bhi Sarmayadarana Nizam ki Has Leke Chalni Hyn.. Phr ek Waqt Ayega Jb Capitalism ka Total Khatma Hojayega aur sirf Socialism Bachega.. WARNA Communism 2 mahene chalega aur Dhaddaam..
!
Marx & Engels
1848
Chapter 1
Borzawa aur Proltaria
(Bourgeois and Proletarians)
Ye chapter Borzwa Proltaria ke us waqt ki Condition aur us waqt ke Soorathaal dikha raha hy. Bourgeois Tabqa kya hy. Kese Feudalism se nikal kr wujud me aya, Capitalism Muashre me kya Gul khilai aur unhi gulon main Kaante (proltaria) bhi nikal aye jo inka killa kama krne wale hyn.
Ye chapter hame sirf Kya Chal Raha Hy (tha) batla raha hy.
IS CHAPTER MAIN HAME KOI MANIFESTO NAHI MILTA.
"pehle tamam tabqon ne....sar utha skta hy.. 43"
Is quotation se pata chalta hy Communism ek KHAS TABQE ki jang hyn jise Proltaria kaha ja raha hy (yane mazdoor tabqa). Aur jise Kaseer kaha ja raha hy... Per chahe kaseer ho ya qaleel ye ek tabqe ki jang hyn.
Dusri bat Esa Nahi k Muashra sirf 2 tabqon me bata hy Bourgeois aur Proletarian; BULKE in k sath aur tabqe bhi maujood hyn jin ka thora zikr page. 42 pe milta hy. Ek Darmayani Tabqa aur ek Khatarnak Tabqa (Lumpea-Proletaria)..
Yane Communism Sirf Proltarai ki jang hy apne hakim tabqe (Bourzwa) k khilaf. Baqi k sb tabqe apni zindagi ji rahe hyn unhe Communism se koi (khas) lena dena nhi.
[COMMUNISM SIRF MAZDOORON KI TEHREEK HY!] ...
Aya ye Mazdoor (proltaria) kin usoolon pe lar rahe hyn? Kya sabit karna chahte hyn? Kya NAFIZ karna chahte hyn?.. Jwb: Mazdoor kuch sabit krna, kuch nafiz krna nahi chahte, jesa k quotation me likha hy. ("Iska Apna Kuch Nahin Jise Qaim Rakhna Ho Ya Jiski Hifazat Karni Ho, Iska Mansab Zaati Milkiyat ke Jamla Sabqa Tahaffuzat aur Zamanaton Ko Mitana Hy.")
[Dusre Lafzon me Inka Koi Manshoor (manifesto) nahi.] wo bus apne sabqa nizam ka khatma chahte hyn. Usko tabah o barbad karna chahte hyn.
Bilkul ese i jese Taleban hamara mulk tabah kr rahe hyn. Inse poocha jaye agr esa kyon kar rahe ho to wo koi ma'qool jwb nhi de sakte bus wo Ek Nizam ki tabahi chahte hyn, phr US NIZAM ki tabahi k beech me chahe koi b aye! ("jab tak murwaja samaj ke balai parton ke tamam tar o pod na bikher diye jayen")
.
.
"Jadeed Bourgeois Samaj Ne jo K Jageerdar Samaj Ke Khandron se Ubhra hy, Lekin wo un Tabqati Ikhtalafat ko door Nahi Kar Paya. Is ne to Mahz purane tabqat ki jaga nai tabqe, jabr ki nai sooraten aur jidojahad ki nai shiklen peda kardi hyn. 30"
>Tabqati Nizam Kabhi Khatam Nahien Ho Sakta, Ye FITRAT Ka Hissa Hy. Dunya ke Shuru se Lekar Ab tk (Akhir tak) log tabqon main hi bate hue hyn, faraq sirf itna hy ke pehle simple life thi simple tabqe the ab pecheeda life hy zyada pecheeda tabqe hyn.
-Haan Apni Jaga Ye Galat Bat Hy Ke Aj K Zamane Main Ek Bnda ek Mah Main Arbon Dollar Kamata ho aur Ek 1 dollar se b kam. Insanon ke beech mai itni bari Tafreeq nahi Honi Chahiye.
.
.."Gharz Hum Dekhte Hyn Ke Khud Jadeed Bourzwa Tabqa Irtiqa Ke Ek Taweel Silsile Ki Pedawar aur Tabadile Ke Tariqon mai Musalsal Kai Taghiyurat ka Nateeja Hy. 31"
.
"Jadeed Borzwa Samaj ne Goya Jadu ke Zor se Pedawar aur Tabadele ke Azeemulshan Wasile Khare Kar Liye Hyn. Magar Pedawar, Tabadila aur Milkiyat ke Apne Rishton Samet Is Samaj ki Halat us Su'bdah Gar ki si hy. Jis ne Apne Jadu se Shetani Taqaton ko Jaga to Liya Hy Magar ab Qabu Mein Nahie Rakh Sakta. 37"
-Agr Esa Hy to phr Socialism k Jadu se bhi ye Taqaten Thamne Wali Nahien.
Philosophers khud tasleem kr chuke hyn k Zamana Irtaqai Manazil te karta hy.. Ye Zamane ki Irtiqa Hy. Isko Thamana Matlb Abnormal Banna. Isko ab thamana nahi per Tede Ko Seedha Karna Hy.
Jis tarah Sarmayadarana Nizam Jageerdarana Nizam ki Has leke Barha, ("Chunache Hum Dekhte Hyn Ke Pedawar aur Tabadile Ke Wasile, Jin Ki Bunyad per Borzwa Tabqe ne Apne Ap Ko Banaya, Wo Jageerdar Samaj Mai Peda Hue The. 36"), isi Tarah Ishtaraki Nizam ko Bhi Sarmayadarana Nizam ki Has Leke Chalni Hyn.. Phr ek Waqt Ayega Jb Capitalism ka Total Khatma Hojayega aur sirf Socialism Bachega.. WARNA Communism 2 mahene chalega aur Dhaddaam..
!
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