Poetry Collection

Khuda

The idea of God and Godhood fascinates us all. Not only the creator and the mover, he is also the one in whom we confide, to whom we complain, and from whom we expect deliverance. The Sufi poets develop an altogether different rapport with God. Here are some verses that you would find of interest.

Total

56

Sher

50

Ghazal

6

Nazm

0

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kashtiyan sab ki kinare pe pahunch jati hain nakhuda jin ka nahin un ka khuda hota hai

aashiqi se milega ai zahid bandagi se khuda nahin milta in romance, does god abound o priest in piety not found dagh dehlvi contrasts two paths: dry, rule-bound piety and the burning sincerity of عشق (love). addressing the “zahid” (self-righteous ascetic), the poet suggests that real nearness to the divine comes from an inward, passionate devotion rather than outward rituals alone. the emotional core is a gentle but sharp irony: the one who boasts of عبادت may still miss god, while the lover reaches him through the heart.

kashtiyan sab ki kinare pe pahunch jati hain nakhuda jin ka nahin un ka khuda hota hai

aashiqi se milega ai zahid bandagi se khuda nahin milta in romance, does god abound o priest in piety not found dagh dehlvi contrasts two paths: dry, rule-bound piety and the burning sincerity of عشق (love). addressing the “zahid” (self-righteous ascetic), the poet suggests that real nearness to the divine comes from an inward, passionate devotion rather than outward rituals alone. the emotional core is a gentle but sharp irony: the one who boasts of عبادت may still miss god, while the lover reaches him through the heart.

aata hai dagh-e-hasrat-e-dil ka shumar yaad mujh se mere gunah ka hisab ai khuda na mang ghalib turns inner regret into a vivid image: the heart is covered with countless “stains” of unfulfilled desires. remembering their number already overwhelms him, so the thought of a divine audit feels unbearable. the plea is not denial but helplessness—his failings and disappointments are too many to be tallied. the couplet captures guilt, exhaustion, and a trembling appeal for mercy.

wafa jis se ki bewafa ho gaya jise but banaya khuda ho gaya i was constant but she eschewed fidelity the one i idolized, alas, claimed divinity

mere gunah ziyaada hain ya teri rahmat karim tu hi bata de hisab kar ke mujhe whether my sins are greater of your mercy pray? my lord take account and tell me this today

farishte hashr mein puchhenge pak-bazon se gunah kyun na kiye kya khuda ghafur na tha

'mir' bandon se kaam kab nikla mangna hai jo kuchh khuda se mang the couplet shifts trust away from human beings, who often fail or cannot help, toward god as the ultimate source of help. it carries the ache of repeated disappointment with people, yet turns that hurt into counsel: rely on prayer and divine support. the emotional core is surrender mixed with practical wisdom—seeking what is lasting instead of what is uncertain.

chal diye su-e-haram ku-e-butan se 'momin' jab diya ranj buton ne to khuda yaad aaya from the streets of idols fair to the mosque did i repair when these beauties caused me pain then i thought of god again the couplet contrasts the beloveds/“idols” of worldly love with the “sanctuary” of faith. hurt by the very ones he adored, the speaker turns away and seeks refuge in god. the metaphor suggests that disillusionment becomes a spiritual wake-up call. emotionally, it carries regret and a sudden return to devotion after heartbreak.

allah agar taufiq na de insan ke bas ka kaam nahin faizan-e-mohabbat aam sahi irfan-e-mohabbat aam nahin

is bharose pe kar raha hun gunah bakhsh dena to teri fitrat hai i keep on sinning as i do believe it is your nature to grant reprieve

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