Jab sab sach bol rahe hon to sach bolna eik seedha saada aur mu‘aasherati kaam hai, lekin jahaan sab jhoot bol rahe hon, wahaan sach bolna sabse badi akhlaaqi qadr ban jaata hai. Ise Musalmaanon ki zabaan mein shahaadat kahte hain.

Jab sab sach bol rahe hon to sach bolna eik seedha saada aur mu‘aasherati kaam hai, lekin jahaan sab jhoot bol rahe hon, wahaan sach bolna sabse badi akhlaaqi qadr ban jaata hai. Ise Musalmaanon ki zabaan mein shahaadat kahte hain.

Qaumon ko jungein tabaah nahi kartin. Qaumein us waqt tabaah hoti hain, jab jung ke maqaasid badal jaate hain.

Qaumon ko jungein tabaah nahi kartin. Qaumein us waqt tabaah hoti hain, jab jung ke maqaasid badal jaate hain.

Har daur adab paida karne ke apne nuskhe saath lekar aata hai.

Har daur adab paida karne ke apne nuskhe saath lekar aata hai.

Aaj ka likhne waala Ghalib aur Meer nahi ban sakta. Woh shaa'iraana azmat aur maqbooliyat uska muqaddar nahi hai. Isliye ki woh eik bahre, goonge, andhe mu'aashre mein paida hua hai.

Aaj ka likhne waala Ghalib aur Meer nahi ban sakta. Woh shaa'iraana azmat aur maqbooliyat uska muqaddar nahi hai. Isliye ki woh eik bahre, goonge, andhe mu'aashre mein paida hua hai.

Jis zamaane mein taaron ko dekh kar zameen ki samt aur raat ke samay maa'loom kiya jaata tha, us zamaane mein safar shaayad taaleem ka sabse badaa zariya tha.

Jis zamaane mein taaron ko dekh kar zameen ki samt aur raat ke samay maa'loom kiya jaata tha, us zamaane mein safar shaayad taaleem ka sabse badaa zariya tha.

Jo mu’aashra apne aap ko jaan’na nahi chaahata, woh adeeb ko kaise jaanega. Jinhein apne zameer ki aawaaz sunaai nahi deti, unhein adeeb ki aawaaz bhi sunaai nahi de sakti.

Jo mu’aashra apne aap ko jaan’na nahi chaahata, woh adeeb ko kaise jaanega. Jinhein apne zameer ki aawaaz sunaai nahi deti, unhein adeeb ki aawaaz bhi sunaai nahi de sakti.

Taaj Mahal usi baawarchi ke zamaane mein tayyaar ho sakta tha jo eik chane se saath khaane tayyaar kar sakta tha.

Taaj Mahal usi baawarchi ke zamaane mein tayyaar ho sakta tha jo eik chane se saath khaane tayyaar kar sakta tha.

Rishton ki talaash eik dard bhara amal hai. Magar hamaare zamaane mein shaayad woh ziyaada hi pecheeda aur dard bhara ho gaya hai.

Rishton ki talaash eik dard bhara amal hai. Magar hamaare zamaane mein shaayad woh ziyaada hi pecheeda aur dard bhara ho gaya hai.

Chaar aadmiyon ki sohbat adeeb ke takhleeqi kaam mein khandat daalti hai. Ladkaa biwi, baatooni intellectual, laaeq mu‘allim aur adab ki sarparasti karne waala afsar.

Chaar aadmiyon ki sohbat adeeb ke takhleeqi kaam mein khandat daalti hai. Ladkaa biwi, baatooni intellectual, laaeq mu‘allim aur adab ki sarparasti karne waala afsar.

Har matrook lafz eik gumshuda shahar hai aur har matrook usloob-e-bayaan eik chhoda hua ilaaqa.

Har matrook lafz eik gumshuda shahar hai aur har matrook usloob-e-bayaan eik chhoda hua ilaaqa.

Agar hamein koi naya nizaam banaana hai to puraane nizaam ko yaad rakhna chaahiye. Agar humne puraane nizaam ko bhoola diya to phir hamein ye bhi pata nahi chalega ki kis qism ki baaton ke liye jadd-o-jahad karni chaahiye, aur eik din naubat ye aayegi ki hum jadd-o-jahd se bhi thak jaayenge aur machine ke saamne hathiyaar daal denge.

Agar hamein koi naya nizaam banaana hai to puraane nizaam ko yaad rakhna chaahiye. Agar humne puraane nizaam ko bhoola diya to phir hamein ye bhi pata nahi chalega ki kis qism ki baaton ke liye jadd-o-jahad karni chaahiye, aur eik din naubat ye aayegi ki hum jadd-o-jahd se bhi thak jaayenge aur machine ke saamne hathiyaar daal denge.

rumani shaa'iri aur rumaani afsaana Urdu adab ke seem-zada ilaaqe hain.

rumani shaa'iri aur rumaani afsaana Urdu adab ke seem-zada ilaaqe hain.

Alif Laila ko bas yun samajh lijiye ki saare Arabon ne ya eik poori tahzeeb ne use tasneef kiya hai.

Alif Laila ko bas yun samajh lijiye ki saare Arabon ne ya eik poori tahzeeb ne use tasneef kiya hai.

Baat ye hai ki maa'loomaat hawaas se be-ta'alluq rahein aur afkaar-o-khayaalaat khoon ka hissa na banein, yaa'ni fikr aur ehsaas ka sanjog na ho sake to phir ye ilm khushk ilm rahta hai, hikmat nahi banta. Ismein woh tauleedi quwwat paida nahi hoti ki khayaal se khayaal paida ho aur amali zindagi ke saath us ke wasl se kuch naye rang, kuch taaza khushbooein janam lein.

Baat ye hai ki maa'loomaat hawaas se be-ta'alluq rahein aur afkaar-o-khayaalaat khoon ka hissa na banein, yaa'ni fikr aur ehsaas ka sanjog na ho sake to phir ye ilm khushk ilm rahta hai, hikmat nahi banta. Ismein woh tauleedi quwwat paida nahi hoti ki khayaal se khayaal paida ho aur amali zindagi ke saath us ke wasl se kuch naye rang, kuch taaza khushbooein janam lein.

Asl mein hamaare yahaan maulviyon aur adeebon ka zehni irtiqa eik hi khutoot par hua hai.

Asl mein hamaare yahaan maulviyon aur adeebon ka zehni irtiqa eik hi khutoot par hua hai.

Aurat yaa‘ni che? Mahaz jinsi jaanwar? Phir mard ko bhi isi khaane mein rakhiye. Ye koi alag jaanwar to nahi hai, usi maadda ka nar hai.

Aurat yaa‘ni che? Mahaz jinsi jaanwar? Phir mard ko bhi isi khaane mein rakhiye. Ye koi alag jaanwar to nahi hai, usi maadda ka nar hai.

Afsaane ka main tasavvur hi yun karta hoon jaise wo phulwaari hai, jo zameen se ugti hai.

Afsaane ka main tasavvur hi yun karta hoon jaise wo phulwaari hai, jo zameen se ugti hai.

Qadeemi samaaj mein afsaana hota tha, afsaana-nigaar nahi hote the.

Qadeemi samaaj mein afsaana hota tha, afsaana-nigaar nahi hote the.

Eik be-imaan qaum achhi nasr nahi paida kar sakti, to achhi shaa'iri kya paida karegi? Waise iska ye matlab nahi hai ki aise mu’aashere mein achhe nasr-nigaar ya shaa‘ir sire se paida hi nahi hote. Hote to hain magar woh eik mo‘assir adabi rujhaan nahi ban sakte aur adab eik mu’aashrati taaqat nahi ban paata.

Eik be-imaan qaum achhi nasr nahi paida kar sakti, to achhi shaa'iri kya paida karegi? Waise iska ye matlab nahi hai ki aise mu’aashere mein achhe nasr-nigaar ya shaa‘ir sire se paida hi nahi hote. Hote to hain magar woh eik mo‘assir adabi rujhaan nahi ban sakte aur adab eik mu’aashrati taaqat nahi ban paata.

Har gunahgaar mu’aashra apne gunaahon ka bojh apne uzv-e-zaeef par daalta hai. Gunahgaar mu’aashre mein adeeb ki haisiyat uzv-e-zaeef ki hoti hai.

Har gunahgaar mu’aashra apne gunaahon ka bojh apne uzv-e-zaeef par daalta hai. Gunahgaar mu’aashre mein adeeb ki haisiyat uzv-e-zaeef ki hoti hai.

Shaai'ri, kam-az-kam badi shaaa'iri mahaz shu‘oor ka maamla nahi hoti. we chhote shaa'ir hote hain, jinhein poori khabar hoti hai ki we she'r mein kya kar rahe hain. Bada shaa'ir khabar aur be-khabari ke do-rahe par hota hai.

Shaai'ri, kam-az-kam badi shaaa'iri mahaz shu‘oor ka maamla nahi hoti. we chhote shaa'ir hote hain, jinhein poori khabar hoti hai ki we she'r mein kya kar rahe hain. Bada shaa'ir khabar aur be-khabari ke do-rahe par hota hai.

Main sochta hoon ki hum Ghalib se kitne mukhtalif zamaane mein jee rahe hain. Us shaks ka pesha-e-aaba sipah-gari tha. Shaa'iri ko usne zariya-e-izzat nahi samjha. Ghalib ki izzat, Ghalib ki shaa'iri nahi thi. Shaa'iri uske liye izzat ka zariya na ban saki. Ab shaa'iri hamaare liye zariya-e-izzat hai.

Main sochta hoon ki hum Ghalib se kitne mukhtalif zamaane mein jee rahe hain. Us shaks ka pesha-e-aaba sipah-gari tha. Shaa'iri ko usne zariya-e-izzat nahi samjha. Ghalib ki izzat, Ghalib ki shaa'iri nahi thi. Shaa'iri uske liye izzat ka zariya na ban saki. Ab shaa'iri hamaare liye zariya-e-izzat hai.

Duniya aadmi ke saath lagi hui hai, lekin jab aadmi duniya ke saath lag jaaye aur dunyavi zarooriyaat mu’aashre ke aa‘saab par sawaar ho jaayein to iska matlab ye hota hai ki koi qadr mar gayi hai. Is waaqi‘e ki khabar ya to kisi wali ko hoti hai ya adeeb ko.

Duniya aadmi ke saath lagi hui hai, lekin jab aadmi duniya ke saath lag jaaye aur dunyavi zarooriyaat mu’aashre ke aa‘saab par sawaar ho jaayein to iska matlab ye hota hai ki koi qadr mar gayi hai. Is waaqi‘e ki khabar ya to kisi wali ko hoti hai ya adeeb ko.

Na'ee ghazal waza' karne ka totka ye hai ki na'ee ashyaa ke naam she'r mein istemaal kijiye. Jaise kursi, cycle, telephone, rail-gaadi, signal.

Na'ee ghazal waza' karne ka totka ye hai ki na'ee ashyaa ke naam she'r mein istemaal kijiye. Jaise kursi, cycle, telephone, rail-gaadi, signal.

Urdu adab ke haq mein do cheezein sabse ziyaada mohalik saabit huin: insaan-dosti aur khaddar ka kurta.

Urdu adab ke haq mein do cheezein sabse ziyaada mohalik saabit huin: insaan-dosti aur khaddar ka kurta.

Lafz jab doobta hai to apne saath kisi ehsaas ya kisi tasavvur ko lekar doobta hai aur jab koi usloob-e-bayaan, taqreer aur tahreer ke mahaaz par pit jaata hai to woh tasveeron, ishaaron, kinaayon, talaazumon aur kaifiyaton ke eik lashkar ke saath paspa hota hai.

Lafz jab doobta hai to apne saath kisi ehsaas ya kisi tasavvur ko lekar doobta hai aur jab koi usloob-e-bayaan, taqreer aur tahreer ke mahaaz par pit jaata hai to woh tasveeron, ishaaron, kinaayon, talaazumon aur kaifiyaton ke eik lashkar ke saath paspa hota hai.

Cheezon ko parakhne, achchhe aur bure mein tameez karne aur khoobsurti aur badsurti mein farq karne ke hamaare apne me'yaar nahi rahe hain, ya ye ki apne me'yaaron par e'tbaar nahi raha hai.

Cheezon ko parakhne, achchhe aur bure mein tameez karne aur khoobsurti aur badsurti mein farq karne ke hamaare apne me'yaar nahi rahe hain, ya ye ki apne me'yaaron par e'tbaar nahi raha hai.

hamaare ijtimaa'i alaamati nizaam ki badi ameen ghazal chali aati hai.

hamaare ijtimaa'i alaamati nizaam ki badi ameen ghazal chali aati hai.

Zamaane ki qasam aaj ka likhne waala khasaare mein hai aur be-shak adab ki najaat isi khasaare mein hai. Ye khasaara hamaari adabi riwaayat ki muqaddas amaanat hai.

Zamaane ki qasam aaj ka likhne waala khasaare mein hai aur be-shak adab ki najaat isi khasaare mein hai. Ye khasaara hamaari adabi riwaayat ki muqaddas amaanat hai.

jab kisi zabaan se alaamatein (prateek) gum hone lagti hain to woh is khatre ka e'laan hain ki woh samaaj apni ruhaani waardaat ko bhool raha hai, apni zaat ko faraamosh karna chaahta hai.

jab kisi zabaan se alaamatein (prateek) gum hone lagti hain to woh is khatre ka e'laan hain ki woh samaaj apni ruhaani waardaat ko bhool raha hai, apni zaat ko faraamosh karna chaahta hai.

is sadi (beesvi sadi) ki teesri aur chauthi dahaai ka Urdu afsaana haqeeqat-nigari aur jazbaatiyat ke ghaple ki paidaavaar hai. is imaarat ki eint tedhi rakkhi gayi hai. kahne ka matlab ye hai ki Premchand Urdu afsaane ki tedhi eint hain.

is sadi (beesvi sadi) ki teesri aur chauthi dahaai ka Urdu afsaana haqeeqat-nigari aur jazbaatiyat ke ghaple ki paidaavaar hai. is imaarat ki eint tedhi rakkhi gayi hai. kahne ka matlab ye hai ki Premchand Urdu afsaane ki tedhi eint hain.

rumaani shaai‘ri aur rumaani afsaana jazbaat ke aghwa aur qat‘l ki waardat hain.

rumaani shaai‘ri aur rumaani afsaana jazbaat ke aghwa aur qat‘l ki waardat hain.

Aadmi aur aadmi ke darmiyaan rishta na rahe, yaa’ni ijtimaa'i fikrein khatm ho jaayein aur har fard ko apni fikr ho to adab apni appeal kho deta hai.

Aadmi aur aadmi ke darmiyaan rishta na rahe, yaa’ni ijtimaa'i fikrein khatm ho jaayein aur har fard ko apni fikr ho to adab apni appeal kho deta hai.

Kehte hain ki maujooda barr-e-aazamon ke saath pahle eik aur barr-e-aazm tha, jo samundar mein gharq ho gaya. Urdu ki puraani daastaanon aur puraani shaa'iri mein jo rangaa-rang asaaleeb-e-bayaan aur an-ginat alfaaz nazar aate hain woh pata dete hain ki Urdu zabaan bhi eik poora barr-e-aazam gharq kiye baithi hai.

Kehte hain ki maujooda barr-e-aazamon ke saath pahle eik aur barr-e-aazm tha, jo samundar mein gharq ho gaya. Urdu ki puraani daastaanon aur puraani shaa'iri mein jo rangaa-rang asaaleeb-e-bayaan aur an-ginat alfaaz nazar aate hain woh pata dete hain ki Urdu zabaan bhi eik poora barr-e-aazam gharq kiye baithi hai.

Adab aur motor car do alag-alag qadrein hain. Adab eik zehni ravayya hai, jeene ka eik taur hai, motor car jeene ka eik doosra usloob hai.

Adab aur motor car do alag-alag qadrein hain. Adab eik zehni ravayya hai, jeene ka eik taur hai, motor car jeene ka eik doosra usloob hai.

Sar-e-ungusht-e-hinaai ka tasawwur bhi achchha hai ki yun dil mein lahoo ki boond bhi nazar aati hai aur dimaagh mein husn ka tasawwur bhi qaaem rahta hai.

Sar-e-ungusht-e-hinaai ka tasawwur bhi achchha hai ki yun dil mein lahoo ki boond bhi nazar aati hai aur dimaagh mein husn ka tasawwur bhi qaaem rahta hai.

jazbaatiyat haqeeqat-nigari ki ma-baad-uttabi‘aat hai. haqeeqat-nigar jab haqeeqat se gurez karte hain to jazbaatiyat mein panaah lete hain.

jazbaatiyat haqeeqat-nigari ki ma-baad-uttabi‘aat hai. haqeeqat-nigar jab haqeeqat se gurez karte hain to jazbaatiyat mein panaah lete hain.

Ishtihaaron ki taaqqat ye hai ki aaj koi firm ye thaan le ki use ghulelon ka kaarobaar karna hai to woh use cricket ke barsabar bhi maqbool bana sakti hai.

Ishtihaaron ki taaqqat ye hai ki aaj koi firm ye thaan le ki use ghulelon ka kaarobaar karna hai to woh use cricket ke barsabar bhi maqbool bana sakti hai.

Rasm-ul-khat ki tabdeeli mahaz rasm-ul-khat ki tabdeeli nahi hoti, balki woh apne baatin ko bhi badalne ka iqdaam hoti hai.

Rasm-ul-khat ki tabdeeli mahaz rasm-ul-khat ki tabdeeli nahi hoti, balki woh apne baatin ko bhi badalne ka iqdaam hoti hai.

Afsaane mein mera mas'ala zaahir hona nahi hai, rooposh hona hai.

Afsaane mein mera mas'ala zaahir hona nahi hai, rooposh hona hai.

Jab roz-marra ke kaamon mein takhleeqi amal ruk jaaye to use culture ke zawaal ki alaamat samajhna chaahiye.

Jab roz-marra ke kaamon mein takhleeqi amal ruk jaaye to use culture ke zawaal ki alaamat samajhna chaahiye.

Ishtihaaraat dil-o-dimaagh par yalghaar karte hain aur ‘aql ke gird ghera daalte hain. Woh jadeed nafsiyaati aslaha se musallah hote hain, jinke aage koi mudaafi‘at nahi chalti aur dil-o-dimaagh ko bil-aakhir paspa hona hai.

Ishtihaaraat dil-o-dimaagh par yalghaar karte hain aur ‘aql ke gird ghera daalte hain. Woh jadeed nafsiyaati aslaha se musallah hote hain, jinke aage koi mudaafi‘at nahi chalti aur dil-o-dimaagh ko bil-aakhir paspa hona hai.

Hum likhne waale eik be-imaan mu’aashre mein saans le rahe hain. Zaati manfa‘at is mu’aashre ka asl-ul-usoool ban gayi hai aur motor car eik qadr ka martaba haasil kar chuki hai.

Hum likhne waale eik be-imaan mu’aashre mein saans le rahe hain. Zaati manfa‘at is mu’aashre ka asl-ul-usoool ban gayi hai aur motor car eik qadr ka martaba haasil kar chuki hai.

Puraani duniya mein ishq juz waqti mashghala nahi tha. Iski haisiyat zimni aur ghair-zaroori kaam ki nahi thi. Ishq ke aaghaaz ke saath saare zaroori kaam mu‘attal ho jaate the aur aadmi ki poori zaat uski lapet mein aa jaati thi. Ye san‘ati ahd ka kaarnama hai ki ishq ko zaat ki waaridaat aur zindagi ka numaainda jazba maanne se inkaar kiya gaya.

Puraani duniya mein ishq juz waqti mashghala nahi tha. Iski haisiyat zimni aur ghair-zaroori kaam ki nahi thi. Ishq ke aaghaaz ke saath saare zaroori kaam mu‘attal ho jaate the aur aadmi ki poori zaat uski lapet mein aa jaati thi. Ye san‘ati ahd ka kaarnama hai ki ishq ko zaat ki waaridaat aur zindagi ka numaainda jazba maanne se inkaar kiya gaya.

Afsaane likhna mere liye apni zaat se hijrat ka amal hai.

Afsaane likhna mere liye apni zaat se hijrat ka amal hai.

Aaj ke likhne waalon ke liye maazi koi waazeh aur mu‘ayyan rishta nahi raha hai balki rishton ka eik guchchha hai, jiske mukhtalif sire haath mein aa-aa kar phisal jaate hain.

Aaj ke likhne waalon ke liye maazi koi waazeh aur mu‘ayyan rishta nahi raha hai balki rishton ka eik guchchha hai, jiske mukhtalif sire haath mein aa-aa kar phisal jaate hain.

Jab hum kisi ajnabi tahzeeb ki eik talmeeh (sanket) ko qabool karte hain to iska matlab ye hai ki hum us baatini waardaat par imaan le aaye hain jisse wo talmeeh ibaarat hai.

Jab hum kisi ajnabi tahzeeb ki eik talmeeh (sanket) ko qabool karte hain to iska matlab ye hai ki hum us baatini waardaat par imaan le aaye hain jisse wo talmeeh ibaarat hai.

Angrezi phool aur Roman huroof ajnabi zameenon se aaye hain. Humein unse mahak nahi aati. Shaayad humaari baatini zindagi mein woh rusookh unhein kabhi haasil na ho sake jiske baad phool aur huroof roohaani insaaniyat ke haamil ban jaaya karte hain.

Angrezi phool aur Roman huroof ajnabi zameenon se aaye hain. Humein unse mahak nahi aati. Shaayad humaari baatini zindagi mein woh rusookh unhein kabhi haasil na ho sake jiske baad phool aur huroof roohaani insaaniyat ke haamil ban jaaya karte hain.

Aaj ittihaad aur aazaadi ke jazbaat ne duniya mein hungaama paida kar rakkha hai. Kal tak ye hota tha ki muhabbat ke peeche aadmi khud-kushi kar leta tha. Aaj ijtimaai jazbaat aalam-geer tabaahi ka saamaan paida karte hain.

Aaj ittihaad aur aazaadi ke jazbaat ne duniya mein hungaama paida kar rakkha hai. Kal tak ye hota tha ki muhabbat ke peeche aadmi khud-kushi kar leta tha. Aaj ijtimaai jazbaat aalam-geer tabaahi ka saamaan paida karte hain.

Adeeb bhi aadmi hote hain. Ird-gird ke haalaat uske tarz-e-amal par asar-andaaz hote hain. Jab har shakhs ko apni fikr ho to adeeb ko bhi apni fikr padti hai.

Adeeb bhi aadmi hote hain. Ird-gird ke haalaat uske tarz-e-amal par asar-andaaz hote hain. Jab har shakhs ko apni fikr ho to adeeb ko bhi apni fikr padti hai.