Urdu Islamic Quotes

Jahan mein ehle-e-imaan soorat-e-khursheed jeetay hain, Idhar doobey, udhar nikley; udhar doobey, idhar nikley In this world, men of faith and self-confidence are like the sun, They go down on one side to come up on the other.

I said that before leaving Pakistan I would make an offering of an Urdu couplet to the Minister, which might come in handy when he next faced the thekedars of Islam. It ran: Mullah, gar asar hai dua mein To Masjid hila kay dikha Gar nahin, to do ghoont pee Aur Masjid ko hilta deykh (Mullah, if there is power in your prayer Let me see you shake the mosque! If not, take a couple of swigs of liquor And see the mosque shake on its own.)

Udru, a language common among India's Muslims, exhibits Arabic, Persian, Turkic and Indian influences. Its name derives from the Turkic word "ordu", meaning army, since it was at the Turkic army camps that these four languages intermingled.

Wajid Ali Shah, denounced as effeminate and inept and deposed a year later by British imperialists, was the last great exponent of the Indo-Persian culture that emerged in Awadh toward the end of the Moghul empire, when India was one of the greatest centers of the Islamic world, along with the Ottoman and the Safavid empires. Islam in India lost some of its Arabian and Persian distinctiveness, blended with older cultures, but its legacy is still preserved amid the squalor of a hundred small Indian towns, in the grace and elegance of Najam's Urdu, in the numerous songs and dances that accompany festivals and marriages, in the subtle cuisines of Northern India, and the fineness of the silk saris of Benares, but one could think of it, as I did, as something just there, without a history or tradition. The Indo-Islamic inheritance has formed very little part of, and is increasingly an embarrassment to, the idea of India that has been maintained by the modernizing Hindu elite over the last fifty years.

....نا رہی انسان میں قربت کہی ....نا رہی محبت میں شدت کہی ....پہچانا جاتا تھا انسان خدا سے اپنے ....نا رہا دل میں خدا کہی ....نا رہیگا انسان کا نام و نشان کہی

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There is profound thinking and conviction with which people hold onto their beliefs. Monotheist religions differ in their details, but not in Who the One and Only God is. They believe in the same God. Since the religious scriptures were meant to be read by general public and were revealed in human language, the name maybe different in different languages. The important thing is the concept no matter whether we name pull of gravity as ‘Kashish-e-Saql’ in Urdu language or by any other name in another language.

- I didn't seduce her! OK, I didn't know exactly what I was doing. It seemed like fun and then... well, THAT happened. - said Ronnie. - It wasn't intentional. I did it for shits and giggles, alright? We never had sex. She was mortified at the thought of losing her job, but I told her that I wouldn't tell anyone. - Well... you just did. - said Tyler. - You two aren't just "anyone". That's the difference. - said Ronnie and resumed his task... until his ears caught a disturbing row of cries for help. - What kind of language is that? - Tyler asked. - It's... Hindi. Urdu, to be specific. - Ronnie answered. - How the fuck do you know? - Tyler asked. - Just found it out. - answered Ronnie. - Well, where does that lead us? - asked Tyler once again. - Pakistan. - said Garret. - We're not going there saving Muslims from the clutches of radical Islam and fighting for human rights, are we? - said Tyler. - No, obviously. But if their lives are in danger, we'll help. Not because some non-governmental organisation is obsessed with political correctness and equal rights, but because they don't deserve to die just because some delusional maniac decided to play God with their fate. - said Ronnie.

جیسے کوئی آدمی گھر سے نکلے مسلسل سفر میں رھے پھر ایک دن اس کا گھر تمام تر نرمی وگرمی سمیٹے اسے اپنی پرسکون بانہوں میں لینے کے لئے تیار ہوتا ہے۔ایسی ہی مثال رمضان کے مہینے کی بھی ہے۔ سال کے باقی تمام مہینے بھاگم دوڑ میں گزار نے اور مادی اشیاء حاصلی کرنے کی تگ ودو کرنے کے بعد جب یہ مہینہ آتا ہے تو جیسے انسان یکا یک اپنے حقیقی قالب میں ڈھلنے لگاتا ہے۔ یوں لگتا ہے جیسے وہ دنیا کی ہر برائی ہر گندگی سے پاک ہو گیا ہو۔ مادی اشیاء سے ہٹ کر دل روحانیت کی طرف ہمکنے لگتا ہے۔ ویسا ہی سکون ملتا ہے جیسا اپنے اسلی گھر کو سامنے پاکر دل میں اترتا ہے۔

عبادت بھی کیا شے ہے۔ اس کے حضور جھکنے سے سلگتا دل ٹھنڈی پھوار سے بھیگ جاتا ہے۔ انہوں نے سوچا اگر مسلمانوں کے پاس یہ روحانی سہارا نہ ہوتا تو مجھ جیسے کیا کرتے۔ کتنے بد بخت اور بدنصیب کم عقل نادان ہوتے ہیں وہ لوگ جو اپنی پریشانیوں کے لئے اللّٰہ کا سہارا چھوڑ کر ادھر اُدھر بھاگتے پھرتے ہیں

Dost Ku Dolat Ki Niga Sy Mat Dhaku Aksar Wafa Krny Waly Dost Gareeb Huty Han Hazrat❤️Ali R.A دوست کو دولت کی نگاہ سے مت دیکھو اکثر وفا کرنے والے دوست غریب ہوتے ہیں حضرت علیؓ Logoo Ko Dua Ky Liyay Kayny Sy Zaida Baytr Ha Aasay Aamal Kru Ky Logoo Ky Dil Sy Aip Ky Liyay Dua NiKly Hazrat Ali R.A لوگوں کو دعا کے لئے کہنے سے زیادہ بہتر ہے ایسے عمل کرو کے لوگوں کے دل سے آپ کے لئے دعا نکلے حضرت علیؓ Logoo Ky Aayboo Sy Es Tra Ghafil Hu Jao Jes Tra Sooty Huwy Tum Dunya Sy Ghafil Hu Jaty Hu Hazraat❤️Ali R.A لوگوں کے عیبوں سے اس طرح غافل ہو جاؤ جس طرح سوتے ہوئے تم دنیا سے غافل ہو جاتے ہو حضرت علیؓ Namaz Ki Fiker Apny Oopr Farz Khada Ki Kasam Dunya Ki Fiker Sy Azad Hu Jao Gy Or Kamiyabi Tumary Kadam Chomy Gi Hazrat❤️Ali R.A نماز کی فکر اپنے اوپر فرض کرلو خدا کی قسم دنیا کی فکر سے آزاد ہو جاؤ گے اور کامیابی تمہارے قدم چومے گی حضرت علیؓ Guna Pr Nadamat Guna Ko Mita Dyti Ha Nayki Pr Gror Nayki Ko Taba Kr Dyta Ha Hazrat❤️Ali R.A گناہ پر ندامت گناہ کو مٹا دیتی ہے نیکی پر غرور نیکی کو تباہ کر دیتا ہے حضرت علیؓ Sabr Ki 2 Surtayn Han Ju Phasand Hu Usey Bardasht Krna Or Ju Phasand Hu Es Ka Entaazr Krna Hazrat❤️Ali R.A صبر کی دو صورتیں ہیں جو نہ پسند ہو اسے برداشت کرنا اور جو پسند ہو اس کا انتظار کرنا For more urdu quotes and urdu poetry visit our website urdupoetryweb.com

Dunya Ma Sab Sy Tez Raftar Chiz Dua Ha Jo Dil Sy Zaban Tak Ponchny Sy Phaly Allah Ky Pas Ponch Jati Ha دنیا میں سب سے تیز رفتار چیز دعا ہے جو دل سے زبان تک پہنچنے سے پہلے اللہ تعالی کے پاس پہنچ جاتی ہے Tuba Ruu Ka Ghosal Ha Jatni Bar Kia Jay Ruu Ma Nikhar Paida Huta Ha توبہ روح کا غسل ہے جتنی بار بھی کی جائے روح میں نکھار پیدا ہوتا ہے Allah Ki Raymat Ki Phali Nishani Ye Ha K Ensaan Ku Apne Aayb Nazr Any Shuru Hu Jaty Han اللہ کی رحمت کی پہلی نشانی یہ کہ انسان کو اپنے عیب نظر آنے شروع ہو جاتے۔ Allah Ky Faysluu Pr Yakeen Rakhu Zindagi Bhot Asaan Hu Jay Gi اللہ کے فیصلوں پر یقین رکھو زندگی بہت آسان ہو جائے گی Ghamu Ki Raa Pr Bary Sakoon Sy Chalu Keu ky Ye Raa Allah Ku Kareeb Kr Dati Ha غموں کی راہ پر بڑے سکون سے چلو کیوں کہ یہ راہ اللہ کو قریب کر دیتی ہے Ma Roz Ghuna Krta Hu Wu Chupata Ha Apni Raymat Sy Ma Majboor Apni Aadat Sy Wu Mashoor Apni Raymat Sy میں روز گناہ کرتا ہوں وہ چھپاتا ہے اپنی رحمت سے میں مجبور اپنی عادت سے وہ مشہور اپنی رحمت سے Ju Allah Ky Diyay Huway Rizk Ko Kafi Samjy Wu Zindagi Ma Kbi Kisi Ka Motaj Ni Huta جو اللہ کے دیئے ہوئے رزق کو کافی سمجھے وہ زندگی میں کبھی کسی کا محتاج نہیں ہوتا Sabr 1 Sawari Ha Ju Kbi B Apny Sawar Ko Girny Nahi Dayti Na Kisi Ky Kadmoo Ma Na Kisi Ki Nazroo Ma صبر ایک ایسی سواری ہے جو کبھی بھی اپنے سوار کو گرنے نہیں دیتی نہ کسی کے قدموں میں نہ کسی کی نظروں میں For more urdu quotes and urdu poetry visit my WEBSITE urdupoetryweb.com

That Pakistan should face a particularly acute challenge in forging a coherent national identity will scarcely surprise those who have long pointed to its artificiality as a nation-state. Indeed, at independence, the country was largely bereft of the prerequisites of viable nationhood. The exceptional physical configuration of the new state, in which its eastern and western territories were separated (until 1971 and the secession of Bangladesh) by more than a thousand miles of Indian territory, was an immediate handicap. So was its lack of a common language. Its choice of Urdu—spoken by a small minority—to serve as a national language was fiercely resisted by local regional groups with strong linguistic traditions. They expressed powerful regional identities that separated the numerically preponderant Bengalis of the country’s eastern province from their counterparts in the west, where Punjabis dominated over Sindhis, Pashtuns and Balochis. Pakistan’s national integration was further handicapped by the lack of a common legacy grounded in a strong nationalist narrative informed by a mass anti-colonial struggle. Yet, these severe limitations were judged to be of secondary importance when set against the fact of a shared religion—Islam—held up by Pakistan’s founder, Muhammad Ali Jinnah (1876-1948), as the real test of the Muslim ‘nation’ that would inherit Pakistan.

After the news came that their troops had surrendered, an Urdu newspaper in Lahore wrote that ‘today the entire nation weeps tears of blood . . . Today the Indian Army has entered Dacca. Today for the first time in 1,000 years Hindus have won a victory over Muslims . . . Today we are prostrate with dejection.’ Within days, however, the Urdu press was seeking consolation from the lessons of history. While the defeat was certainly ‘a breach in the fortress of Islam’, even the great Muhammad of Ghori had lost his first war in the subcontinent. But as another Lahore newspaper reminded its readers, Ghori had come back ‘with renewed determination to unfurl the banner of Islam over the Kafir land of India’.54

Iqbal, using Urdu and also Persian, would be the poet of Islam rather than of India.

For the mainly Urdu- speaking migrants from India who abandoned home and hearth to make their futures in a predominantly non- Urdu speaking country, Pakistan was the land of opportunity. Better educated than most of their coreligionists in western Pakistan, they expected to get the best jobs. Some of these muhajirs, as the refugees from India came to be known, had sensibly moved their money before partition in the hope of starting up new businesses in both wings of the country. The idea of material gain encapsulated in “Pakistan Zindabad” was a stretch removed from the other more loaded slogan, defining its meaning in vague Islamic terms. But for all their claims dressed up in religious terminology, the protagonists of an Islamic state too had their sights on power and pelf in the Muslim El Dorado.

Beginning with Liaquat, moving forward with Ayub Khan and culminating with Zia-ul-Haq, Pakistan’s leaders proceeded to delineate a ‘noble and eternal’ ideology that would give Pakistan ‘a tremendous power of cohesion and resistance’, insisting that it was on the basis of Islam ‘that we fought for and got Pakistan’. Islam, hostility to India, and the Urdu language were identified as the cornerstones of this new national ideology.