Top Pakistan pics

2011-07-15T02:07:00.000-07:00

Nathia Gali in Murree

2011-07-10T23:44:00.000-07:00

Nathia Gali or Nathiagali (Pashto: نتھیا گلی, Urdu: نتھیا گلی) is a mountain resort town or hill station in Hazara, Khyber Pakhtunkhwa, Pakistan. It is a part of the Galiaath which are termed such due to several hill-stations in that area ending with the word "gali", most of which are connected to one other. Nathiagali is known for its scenic beauty, hiking tracks and pleasant weather, which is much cooler than the rest of the Galiaath due to it being at a greater altitude. It is situated one hour's drive away from both Murree and Abbottabad, it lies midway between the two. Drive time from Islamabad is usually about two hours, unless there is a lot of traffic

Notable visitors

Nathiagali also serves as the holiday home of several prominent Pakistani families. Some of these families have been frequenting the Galiaath for 5 decades and own mountain properties and lodges there. These families tend to socialise together on an annual basis often holding barbecues, bonfires, games nights, sing-a-longs and trekking parties etc. Some of the more frequent families also give back to the local community, they have helped in renovation of the local church and mosque, and can be seen helping out at the local schools in the summer months. There are several
properties leased by multinationals and other organisations as holiday homes for their executives.

Wildlife

The Nathiagali region serves as home to all kinds of wildlife; various species of birds, insects, butterflies and animals. Unlike the crows of the southern cities of Pakistan, you will find ravens in areas like Nathiagali. Visitors are advised to sun their bedding on arrival to get rid of bed-bugs, and to keep repellants and pesticides for insects as these have a tendency to show up a lot, especially in old homes, and in the monsoon season.
Horses are a common sight during summer months and are offered to children and adults alike for rides at rates that are often negotiable. Monkeys are aplenty, previously known to be a little shy, they have reportedly become more aggressive in recent years, some say this due to increased abuse suffered at the hands of tourists, who often tease these monkeys or try to steal them. Monkeys often come up to guesthouses and hotels in search of snacks and can be quite noisy and playful.
The World Wildlife Federation has an office in the Galiaath, in recent years, this organisation assisted in the breeding of a certain type of leopard in the Black Forest right by Dungagali and Nathiagali, this area was thought to be a perfect habitat for such creatures, but according to local reports they frequently come out of the forest to steal cattle of local villagers. One such cat had to be shot. Packs of pie-dogs which were previously considered to be a night-time menace can no longer be seen anywhere in the Galiaath, it is thought that most have been killed and consumed by the newly bred leopards. In the summer of 2006, a large number of women were found dead in the deep valleys of Galiath with wounds showing that they were killed, soon, a large leopard was caught which was believed to be the culprit of all cases, he was kept in captivity but was eventually shot as a result of his aggression, his body has been stuffed and kept in the Dhunga Gali Wildlife Museum, the museum owners named him the Ghost of Galiath. These leopards are rarely spotted. However, a pet dog or animal is very likely to be grabbed by the cats at night, and if any such pets are brought to Nathiagali they must be kept indoors to avoid this.

History

During British rule Nathia Gali, then part of Abbottabad tehsil of Hazara District, served as the summer head-quarters of the Chief Commissioner. The town along with Dunga Gali constituted a notified area under the Punjab Municipalities Act, 1891. The income in 1903-4 was Rs. 3,000, chiefly derived from a house tax, whilst expenditure was Rs. 1,900.

Tourism

Nathia Gali town also serves as the administrative centre of Nathia Gali Union Council. It is located in Abbottabad District, Khyber Pakhtunkhwa. At 2,500 m (8,200 ft), it is a popular tourist resort in the summer months. It is forested with pine,cedar,oak walnut and also oak and maple trees.
During the summer, Nathiagali is relatively popular amongst tourists, but due to its limited size and availability of property, it is not thronged by as many people as the hill-station Murree, which is only an hour away.but nathiagali is to much peaceful and attractive for tourists regardng its beauty as compare to murree.
Accommodations are excellent in Nathiagali; hotels and resorts provide excellent quality accommodations equipped with all facilities. The most popular hotels are Green Retreat, Elites Hotel, Amore Hotel and many other hotels and rest houses. In summer their rates become very high.

Scenery

The natural scenery is highly magnificent. It is actually famous for it scenic beauty, the lush green meadows, deep forests of oak, cedar and pine, fog in July/August present a glory. In winter snowfall makes scene more attractive and beautiful. The church in Nathi Gali is a remnant from the period of British Government, it is totally made of wood. It is situated at the edge of the mountain from which there is a beautiful sight. Kashmir can be seen right behind this church, and is a wonderful scene.
Nathi Gali has a mini bazzar. The nearest place to Nathi Gali is Kala Bagh. Mukshpuri and Miranjani are two nearby high peaks. Both peaks are highly beautiful and present natural beauty. Taj Mahal hotel is also located in Nathia Gali.

Patriata Murree

2011-07-10T23:23:00.000-07:00

Patriata is a quiet retreat at the highest point of Murree Hills which consequently is the highest point of Punjab as well. Patriata has a breathtaking landscape.

Patriata is a quiet retreat at the highest point of Murree Hills which consequently is the highest point of Punjab as well. Patriata has a breathtaking landscape. High forested ridges and deep intersecting valleys with terraced slopes offer magnificent views of this naturally beautiful area.

Murree Mall Road

2011-07-10T23:03:00.000-07:00

The Mall Road Murree is a beautiful and is the famous market place in Murree, where you can eat, buy and visit almost all the mall road hotels, shops, restaurants and all things you need. This road is one of the most crowded places in Murree.
It can be best visited after the sunset and buy saviour and all type of thing for your family. Its opened almost through out the year not only in summer but in winter when Murree receives heavy snowfall but all the road are cleared for tourist attraction.

Culture of NWFP Pakistan

2011-07-10T08:55:00.000-07:00

No oral lore or even written record of Alexander's passage through this country in the local languages is available. It is only through Arrian, a military historian who wrote the Anabasis, and other classical Greek and Latin sources that his passage through this country is documented. The Hellenic influence seems to have persisted and come into its own under the Graeco-Bacterian kings. Arrian the main authority was a contemporary of the Roman Emperors Hadrian, Antonius Pious and Marcus Aurelius and served as Counsel. He probably lived to 175 A.D. and was thus writing five hundred years after the event.

According to Wheeler it was not Greek but Roman influence that had "the most penetrating and enduring impact" upon "the Eastern world". A major source of Western influence on Gandhara sculpture has been traced to Roman Alexandria. Gandhara civilization and Mahayana school of Buddhism in turn served" as the source of much that is fun¬damental in the ecclesiastical art of Tibet, China and Farther Asia generally." The earliest cultural impact on the Province was, arguably, of Buddhism mixed with Kushan mores.Though Hinduism had been widespread prior to the rise of the more egalitarian Buddhism, the latter rapidly found acceptance among the people. Under Hinayana Buddhism, Buddha was a man of, not a, God. In Mahayana Buddhism, Buddha the wise human being became divine. This elevation found full creative expression during the reign of Kanishka .

Under Asoka and Kanishka numerous stupas and major monastery-complexes were built across the empire. When Kanishka converted to Buddhism and raised a commemorative tower at Shahji Ki Dherij "The King's Mound" outside the Ganj Gate of Peshawar, the royal stamp of approval. was given. Buddhism which has started as a doctrine based on ideas and symbolism began to manifest in the visual and the tactile. From the religion of the intellect it also evolved into a religion of the masses. Prompted by imperial patronage, the Golden Path of the Enlightened One found extensive expression in the chisel of the sculptors. He became the "focus of every composition." These images, perhaps more than the sacred Sutras, helped spread Buddhism among the common man who could more readily relate to these tangible objects than the rigours of ascetic life and philosophical discourse. From a symbolic icon he metamorphosed into an idol. From being venerated as a sage, he began to be worshipped in all his godly manifestations.

The Fasting Siddhartha, one of the greatest sculptures of the world, belongs to this period when the Greek chisel met and merged with South Asian spirit. Found in the Frontier, it was transported to the only museum at that time, the Lahore Central Museum where it now sits in splendid display.

When the Chinese pilgrim Fa-Hien visited Gandhara in 404 A.D, he found 500 monasteries. In the seventh century his counyrtyman Hiuen-Tsang lamented the decline. A hundred years later U-K'ong found only 300 monasteries.7 The more famous ruins of these centres of learning can still be seen at Charsadda, Naogram, Jamal Garhi, Kharaki, Takht-i Bahi, Sehri Bahlol or the Fort of Bahlol, the Lodhi ruler, Therali in the Peshawar district; at Adh-i Samudh near Kohat, the Akra mound in Bannu and Kafir Kot in Dera Ismail Khan. The most valuable of inscription relics are the Kharoshti rock-inscriptions at Shahbazgarhi in Peshawar district and at Mansehra. The ruins of the monastery at Takht-i Bahi show how developed the tangible and intangible culture was. There are meditation cells and communal living quarters integrated into the overall scheme, and constructed not to impose on, but blend with, the terrain looking out and down to the plains. A natural setting that engenders detachment and provides perspective on life and living.

The Peshawar Museum also has a fine collection of images related to the Buddha in stone, terracotta and plaster. These reliefs and free-standing works narrate the life story of Buddha from his birth and princely upbringing to his fruitless fasting and asceticism, meditation, ultimate enlightenment or nirvana and subsequent preach¬ing and death. These core subjects are supported and supplement by Buddhisatvas, the deities, monks and votaries. Some of the figures support turbans and headgears which in modified forms can still be spotted in the Frontier. The loose pants or shalwar, introduced by the Kushans and reflected in some Gandharan works, have now become a part of the national dress of Pakistan. The type of footwear and musical instruments, the jewellery and ornaments, the agriculture implements depicted in these works are in use to this day.

The dominant language of the Province, Pashto, belongs to the Irani branch of the Aryan family of languages. It has two main dialects: Pakhto and Pashto. Pakhto is the hard or north-eastern version spoken in Bajaur, Swat and Buner, by the Yusufzai, Bangash, Orakzai, Afridi and Momand tribes. Pashto is the soft or south-western version spoken by the Khattaks, Wazirs, Murwats and other tribes in the south.8The earliest Pashto works were composed in the Yusufzai dialect which is considered classical. It is the purest and the clearest form of the language.

Pashto Literature is illuminated by the works of Khushhal Khan Khattak (1613-89), a chief of the powerful Khattak tribe. This "renaissance" man was known not only for his prowess as a warrior but also for wielding the pen. He is reputed to have authored about 350 works of poetry and prose on subjects as wide-ranging as ethics, philosophy, religion, jurisprudence, medicine, sports and falconry.

Khushhal Khan's father had been confirmed by the Mughal Emperor Shah jahan as chief of the tribe as well as entrusted with the responsibility of protecting the Grand Trunk Road from Attock to Peshawar. Khushhal accompanied the impe¬rial armies on various expeditions, succeeded his father as chief of the tribe in 1640 and also served the Emperor Awrangzeb. Victim of court intrigue, he soon fell out of favour and was imprisoned in the Fort of Gwalior. During his incarceration he composed many poems. His poetry remains a high-point in Pashto literature and gives eternal expression to Pathan values and the intellectual collective. Sensitive to the impact of nature on body and soul, in many ways he has much in common with the English Romantic poets.

His patriotic poems, however, are inspired by two passions: his hatred and contempt for Emperor Awrangzeb and his own pride, which he calls the nang, the honour of the Pakhtun. He celebrates the fortitude and simple manliness of the Pathan and sees life as a clash of opposite. The tyranny he suffered at Awrangzeb's hands is attacked bitterly. Awrangzeb had deprived him of the ferry and highway tolls enjoyed by his forefathers since they were granted by Akbar to Akoray. He speaks at length about contemporary history and his own experiences in the great current of contempo¬rary affairs. Many of his sayings were collected by his grand¬son Afzal Khan in Tarikh-i Murassah / "jewel-studded History". In his works Khushhal refers admiringly of the emperors jahangir and Shah jahan. While he did not know jahangir, for the emperor died while Khushhal was still in his the teens, Shah Jahan he had served and knew personally. to He died a lonely man at seventy-eight at Dambara and was buried at the foothills of Cherat.

The other great luminary is.Abdur Rahman (1650-1715). Popularly known as Rahman Baba, he is renowned for his poetry and also venerated as a Sufi, though there is no evi¬dence he was ordained in any formal Sufi silsilah / "order". He was born in a village south of Peshawar called Bahadur Kalal. He later shifted to another village, Hazar Khawani, where he lived and died. Unlike his contemporary Khushhal Khan, he did not travel far and wide. He was influenced by the immortal Persian poets, Rumi, Hafiz and Sa'adi and pre¬ferred to compose on, and sing of, the inward. His verse is imbued with the spiritual and the longing for the Divine. His only extant work is a collection of poems, the Diwan-i Rahman.
With the coming of the British and the establishment of edu¬cational institutions along European lines, both the colonists and the colonized worked for the spread of Pashto language and literature. The rich oral tradition was accorded written form subject to the standards of western scholarship of the time. During this period the most comprehensive work on the language was undertaken by Henry George Raverty, a Lieutenant in the Bombay Army. Posted in the Frontier from 1849 to 1850, he wrote an account of the Peshawar district. He is also credited with introducing the tradition of compil¬ing the Gazetteers of the newly conquered territories. He published A Grammar of Pukhto, Pushto or Language of the Afghans (1855), A Dictionary of the Puk'hto, Pus'hto, or Language of the Afghans (1860), The Gulistan-Roh: Afghan Poetry and Prose (1860), Selections from the Poetry of the Afghans (1862), Gospels (1864), Fables of Aesop AI-Hakim in Pashto ( 1871 ) and The Pashto Manual (1904). The pioneer¬ing work of Raverty laid the academic foundations for others. With the spread of education, textbooks in Pashto were writ¬ten for the Munshi Fazil and Adeeb Fazil courses by Mir Ahmad Shah Rizwani, while Rev. T.B. Hughes' Ganj-i Pashto (1897) was used for lower classes. Later scholars not only produced practical manuals and linguistic works to facilitate the administrative machinery, but also explored history and undertook translations from, and into, Pashto. Maulvi Abdur Rahman Khan Muhammadzai was prompted to translate the Old Testament and John Bunyan's Pilgrims Progress into Pashto, thus adding to, and opening new areas of interest in, Pashto prose.
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Education played a pivotal role in the evolving culture. The two institutions which acted as catalysts were Edwardes College and Islamia College. They not only pro¬vided a common platform to all clans and tribes but were instrumental in project¬ing common Pathan identity and cultural underpinning. They shaped generations of Pathans who were to spearhead the struggle for freedom and take on the respon¬sibilities of the new nation and contribute to its cultural vibrancy. The Islamia College and the Collegiate School were founded in 1911 on the site where the bat¬tle between Akbar Khan and the Sikh General Hari Singh Nalwa had taken place. The impressive foundation-stone laying ceremony, held in March, was attended by elite of the Province. Tribal leaders in their traditional dresses and turbans, mixed with high-ranking civil officers, both British and Pakhtun, religious divines in their flowing robes, mingled with bemedalled and beribboned officers of the armed forces on the dusty flat near the mouth of the Khyber Pass. That historic day in spring marked the realization of a vision shared by two unusual individuals. One was Sir George Roos-Keppel, the Chief Commissioner of the NWFP who was fluent in Pashto. Of mixed Dutch-Swedish-English blood, he had an impressive adminis¬trative record and cut a dashing figure. The other, a distinguished son of the soil, was Nawab Sir Sahibzada Abdul Qaiyum Khan K.C.S.I.E., K.B. (1863-1939). He came from a religious family of the Topi village in the Swabi area. After his basic education he joined the Edwardes Collegiate Mission School, passed the vernacu¬lar and English examinations, and in 1887 joined the Commissioner's office as a translator and reader. From here his dedication to work and sound and timely advice to his British superiors led him from one honour to another. It was not long before his innate qualities placed him amongst the leading figures of the Frontier. Together with Sir George, he saw the necessity of an education in which tradition¬al disciplines and Western arts and sciences were imparted.

In 1908 or 1909 Sir George and Sir Sahibzada had visited the Muslim University at Aligarh. The Pathan students there had raised about sixty rupees as a token towards the establishment of a College in Peshawar. That token took root. Over the next few years Sahibzada Qaiyum worked tirelessly to realize the desire of those far¬sighted students. Donations were solicited and pledges cashed. Appeals were published in Pashto, Persian and Urdu. Then a site spread over 121 acres, three miles from the cantonment of Peshawar, was purchased. It was a great undertaking and one which was to spawn a full-fledged University in decades to come. The first Principal was Mr. L. Tipping. His wife ren¬dered a water-colour of the College building, as it stood in those early years in splendid isolation, as if challenging the Khyber mountains, with its meticulously executed details in man-made, kiln-baked bricks. The library of the Islamia College has a fine collection of rare manuscripts. It is now housed in the original College for the Ulema/ "religious scholars" and the Oriental Hostel, their boarding house. One of the College hostels, Grant Hostel is named after Sir Hamilton Grant, Chief Commissioner in 1919.
The Quaid-i Azam had declared: "…You will get your University sooner than you can imagine" on one of his visits to Peshawar. "This was a promise and a prophecy". Two years later the first Prime Minister of Pakistan Liaqat Ali Khan inaugurated the University of Peshawar on October 13,1950. Over the years this University has hosted students and scholars from many countries including China, Saudi Arabia, Iran, Iraq and Afghanistan.

The first Vice-Principal, and later first Muslim Principal, was Allama Hayatullah Mashriqi. A brilliant graduate of Cambridge University, England, he aquired four triposes (B.A's) with distinctions in five years in such diverse subjects as Mathematics, Natural Sciences, Mechanical Sciences and Oriental Languages (1907-1912). He was elected Fellow of the Royal Society of Art (F.R.S.A.) in 1923, Fellow of the Geographical Society of France (F.G.S.) and Fellow of the Society of Arts of France (F.S.A.). He was offered an ambassadorship in 1920 and a Knighthood in 1921 by the British Indian Government but being a man of simple living and high ideals he refused these and several subsequent offers of political and administrative import. Instead he founded a Muslim militia, the spade-weilding "Khaksars" during the freedom movement.

Among educationists who acquired a lasting reputation in the Frontier was Prof. LA. Thakurdas, a much-loved teacher of English literature, lawyer, poet, musician, singer, badminton champion and a fine cricketer. Born a Brahmin, he converted to Christianity in 1913. He started teaching in 1936 and continued to do so, at Edwardes College and later privately in Peshawar till 1980 when he died. His lectures became famous for continued disregard of the stipulated periods to the consternation of his colleagues and the amusement of his students. He is still remembered as an academic who could be seen riding a bicycle clutching Shakespeare. As a lawyer he graciously accepting bread or chicken from the poor as his legal fees. As a radio broadcaster during World War II he had the lover's temerity to dedicate a song to his beloved despite the highly conservative society.He cut an eccentric, amiable figure.
Another was the Englishman, H.M. Close. A Cambridge graduate, he was teaching at St. Stephan's College, Dehli when World War II commenced. In 1940 he got a regular commission in the army. During the Independance period he was. active in the rehablitation of refugees. He came to NWFP in 1947 and dedicated himself to the cause of education. He taught at the Islamia College for three long decades and then at Edwardes College from 1982 to 1996. Besides being an academic, he was a historian, author of several books, social worker and a Missionary. He died in Peshawar, widely mourned, in 1999. Dr. Phil Edmonds, another devoted teacher, was an Australian. His twenty-three years (1955-1978) at Edwardes College are remembered for his keen endeavour and personal interest in raising the academic standards of the institution and to produce well-rounded students.

With the importation of the printing press from the Punjab to Peshawar, the technology spawned an interest in current affairs and popular literature. Newspapers printed in Urdu and Pashto gave impetus to journalists. The first newspaper Murtazai a weekly was published in 1853 but ceased in 1858. Pioneers of journalism include Hakim Syed Abdullah Shah of Afghan, a newspaper current in 1909.Other early Pashto publications include the magazine Sarhad (1926) and Pakhtoon (1927).

The printing process involved the lithographic technique and created thriving work schools of calligraphers. Amongst the more famous Ustad / "Master" calligraphers was M. M. Sharif. He designed the currency notes of the State of Swat and also rendered newspaper mastheads and titles for Urdu and Pashto magazines. The mast head for the Daily Tarjuman-i Afghan is not only reflective of the Pathan' s love of arms but is a most innovative interpretation of the nasta'liq style.

Qazi Ahmad Jan is reputed to have introduced a "lucid style" and prompted'the "new genre of short story" in Pashto. Amir Hamza Khan Shinwari (b.1910) trained in the Bombay film industry, acted in, and directed, the .first Pashto film "Laila Majnu". Soon however, the spirit turned to other calling. He became a Sufi, wrote prose, plays and poetry and introduced new facets in the Pashto ghazal. Maulana Abdul Qadir laid the foundations of the Pashto Academy in Peshawar University. He was born in the backward area of Gadoon Amazai in the village of Pabinin of Swabi district. A graduate of Islamia College Peshawar, he joined the Aligarh University and obtained degrees in English, Arabic and Law. After World War II, he joined the All India Radio. Following the Independence of Pakistan, he served as a diplomat in the Pakistan Embassy in Kabul. A polyglot he spoke and wrote in five languages: Pashto, Urdu, English, Arabic and Persian.

Kalandar Mohmand is one of the leading intellectuals of the Frontier. He was born in the village of Bazikhel and worked as a journalist for many years acquiring a rep¬utation in several literary genres. His lasting contribution is the compilation of a comprehensive Pashto dictionary called Samander. Khatir Ghaznavi was a moving spirit behind the literary and cultural activities in the Province and is the author of several books of poetry and prose. He started his professional career from Radio Pakistan Peshawar, then joined the Urdu department of Peshawar University and also worked as a Director in the Pakistan Academy of Letters, Islamabad. He taught at the University of Malaysia and the Beijing University, China.

Mohsin Ahsan is another front-rank poet of Urdu and has published several vol¬umes of verse. Dr. Raj Wali Khattak who head the Pashto Academy is a poet and well-known critic. G.J. Pareshan Khattak (b. 1930), an accomplished scholar was the Vice-Chancellor of the Gomal University, Dera Ismail Khan, the Chairman of the Pakistan Academy of Letters, Islamabad, the Vice-Chancellor of Azad Jammu and Kashmir University, Muzaffarabad and Chairman of the University Grants Commission. He has published numerous books and received national and interna¬tional awards and honours.
Dr. Ahmad Hassan Dani (b. 1920) is the country's leading authority on paleologra¬phy and archaeology. A polyglot, he was the first Muslim student at the Benaras Hindu University and also the first Muslim student to receive a gold medal for top¬ping in the M.A. He later trained under the legendary archaelogist Sir Mortimer Wheeler in Taxila. In 1955 he obtained a Ph.D from the University of London. He has explored the region extensively, studied ancient cultures along the Karakoram Highway and has written prolifically on the proto-history in Gandhara, anthropolo¬gy, history and allied subjects. He established the Taxila Institute of Asian Civilizations and has long been associated with UNESCO. He is probably the most decorated scholar in the country whose work has been recognised by numerous countries through honours and awards.

Ahmad Faraz (b. 1931) ranks amongst the foremost Urdu poets of the post¬ Independence generation and has published thirteen volumes of poetry. Born in Kohat to a father who was himself a poet of Urdu and Persian, Faraz became known at a young age. He began his career as a lecturer in Urdu at Islamia College, Peshawar. Later he joined the Central Government's National Centres network, like many intellec¬tuals, to promote national cohesion, between the provinces especially East Pakistan, through the arts and culture. His anti-establishment poems landed him in jail but the Supreme Court came to his rescue. He was the Chairman of the Pakistan Academy of Letters. A most sought-after poet, he has won several national and international awards. His work has been translated into Chinese, Dutch, English, French, German, Hindi, Macedonian, Russian and Swedish. Amongst the poets who adopted English as their medium of expres¬sion, the most well-known is the late Daud Kamal, a profes¬sor of English at the Peshawar University. He published several volumes, translated the work of eminent Urdu poets into English and won international awards.

Western education and technology opened out new ways of expression. One important area of creative realization was western-style painting. Abdul Ghani Khan (1914-1996) was a man of many parts: poet, philosopher, painter, politician. Eldest son of Abdul Ghaffar Khan, he joined the Indian National Congress like his father and was active in the polit¬ical struggle against the British. Yet he is now remembered for his book Pathan, written in English and as a pioneering practitioner of the modern idiom in poetry and painting. He joined Rabindranath Tagore's Shantiniketan College of Arts in 1934, where he "discovered" himself both as a poet and a painter. The subjects of his five volumes of Pashto poetry range from "freedom, love of God, land and people, nation¬alism, fate, the mysteries of life and death, the joys of com¬munion, and the woes of separation." 16aln his paintings the influence of the Bengal School and pre-Islamic heritage of the Frontier make bold and contemporary .statements.

Amongst the most well-known and versatile artists of the country is Gulgee. Born in Peshawar in 1926 he has, over the decades, acquired an international reputation both as a painter and Calligraph-artist. He trained as an engineer but acquired fame as an artist during Ayub Khan's rule. He start¬ed with realistic work, acquired remarkable facility in drafts¬manship, executed some of the most memorable works in lapis lazuli mosaic including the portraits of the present Aga Khan and his grandfather Aga Khan III, rendered abstract murals in free gestural expressionism for many public and private collections. His contribution to the new international movement in the visual arts, Calligraph-art is phenomenal.
Other contemporary painters of standing include Tayyeba Aziz, a fine water-colourist who is also an academic. The paintings of Naveed Shabbir and Naheed Saleem figure in several military and public collections. Sabir Nazar who trained as a painter is known for his cartoons. Nasir ud-Din Mohmand, a senior artist, has for several decades painted the people and places of his Province.

Another new medium was the motion picture. The Frontier's contribution though often over-looked, is substantial. During the early twentieth century, a centre of film industry emerged in Bombay attracting talent in all branches of movie-making. Actors, with and without stage experience, gravitated to the dream-factory emulating Hollywood. The legendary Prithviraj Kapoor, the incomparable Dilip Kumar and the screen siren Madhubala all hailed from the Frontier. They went on to conquer the South Asian silver screen as no character actor, hero or heroine has done since.

Prithviraj Kapoor was born in Samundari, near Lyallpur now called Faisalabad, in Punjab. After schooling in Lyallpur and Lahore, he went to Peshawar where his father was a Police official. He graduated from Edwardes College, studied Law for a year before the celluloid lured him to Bombay in 1928. An interesting anecdote is told of his racial tenacity. Baburao Patel, editor of the top cinema magazine of the 1930's, Film India remarked to him: 'There is no place in the films for uncouth brawny Pathans who think they can make it as actors!" To this the young Prithviraj replied: "Baburao do not provoke this Pathan. If there is no place for me in the Indian films, I shall swim across the seven seas to Hollywood!" But there was no need to undertake such a tiring swim. He not only became a successful actor and producer but spawned the Kapoor dynasty that for five generations is involved with cinema.

The other male actor who dominated Bollywood like a colos¬sus was Dilip Kumar. Born in Peshawar in 1922 as Yusuf Khan, he ruled the South Asian silver screen from the late t 940's till well into the t 980's. Unmatched in the clarity of dialogue delivery, master of various rustic dialects, chaste Urdu of Lucknow and Dehli, and the vast repertoire of expressions, he came to be celebrated as 'The Monarch of Tragedy". From lead romantic roles - tragic or swashbuck¬ling, rustic or comic - to character parts, his repertoire and charismatic presence remains unparalleled. He is the Olivier of Bollywood.

Widely acknowledged as "the most beautiful actress of her generation", Madhubala hailed from Mardan. In the epic romance "Mughal-e-Azam" these three Pathans, the great¬est actors of their time, were immortalized in leading roles: Prithjviraj as Emperor Akbar the Great, Dilip Kumar as the rebellious son, Prince Saleem later to inherit the empire as Emperor Jahangir, and Madhubala as the tragic Anar-kali / "Pomegranate-blossom", the dancing-girl who dared to love the Prince. Even the current Bollywood icon Shahrukh Khan (b. t 965), lOVingly called "King Khan", has his ancestral house in Peshawar.

In the years after Independence, Radio Pakistan Peshawar and theatres played vital roles in training performers and actors. Some of the early luminaries include Khalil Khan, F.R.Qureshi, Kazim AIi, Sheikh Shareef and Ms. Santosh Russell, a Christian lady popularly known as Santoshi. Qavi Khan began his professional career in 1952 from Radio Pakistan, Peshawar, where he learnt his craft from some of them. When television came to Pakistan in 1964 he was the lead in the first television play "Nazarana". Since then he has continued to perform on radio, stage, film and television in ' tragic and comic roles with equal facility, and win numerous national awards. His younger contemporary Firdous Jamal (b. 1954) also began as a radio artiste in Peshawar. His first television play was from the Rawalpindi Station. Since then he has performed in all the languages of Pakistan on radio, stage, film and television and received awards like his senior colleague. Rangeela, the versatile comedian of the Pakistani silver screen, who delighted audience for over three decades, was also a Pathan.

Singers such as Muzaffar Khan, the late Gulnaar Begum, Khiyal Muhammad and Zarsanga have acquired a lasting fol¬lowing and reputation in the Province. Their senior contem¬poraries who contributed to Pashto music and singing included Ustad Abdullah Jan, Ahmed Gul, Ahmed Khan, Qamro Jan, Baacha Zareen Jan. Rafiq Shinwari pioneered the fusion of folk singing with ghazal rendering and so created a new style. The musician Muneer Sarhadi is a master of the Saranda, an indigenous stringed instrument played with a bow. On the current pop-culture scene, Rahim Shah has emerged as a major vocalist. His songs have been plagia¬rized by Bollywood movies.

Predictably traditional sports such as hawking, hunting with dogs and shooting hare and partridge have waned. The tra¬ditional sports such as ram-fighting, wrestling, cock-fighting are only occasionally seen. However, horse riding, polo and shooting remain popular as ever. Polo in its traditional form still draws large crowds when it is played annually at the Shandoor festival in mid-summer.
This widely attended festival takes place at the highest polo ground in the world. Nine hours by winding road from Chitral, in the Shandoor Pass at about 11 ,000ft, the six best teams, three from Chitral and three from Gilgit continue the tradition which was formalized in the 1920's. The game is played following the centuries old rules set by a descendant of Chengiz Khan. Unlike his blood-thirsty ancestor who played the game with the heads of vanquished enemies, Ali Sher Khan tamed the game to set rules. It consists of two chukkars, in which each player is allowed only one pony and if one player ceases to play, so would the player from the opposing team. Smaller than the standard polo-field, the shandoor ground is 60 yards by 220 yards

Contribution of a different kind came from the village of Naway Kallay, now subsumed in the growing Peshawar cantonment. It has acquired international fame for producing a string of world champions in squash. The first generation of champions such as Roshan Khan (1927-2006) and Hashim Khan groomed the next generation of champions: Azam Khan, Mohibullah Khan, Qamar Zaman, Jahangir Khan and Jan Sher Khan. These world-class players, for many decades dominated the intense sport. Roshan Khan won the British Open, Dunlop Open, Canadian Open and Egyptian Open in one big sweep in 1956. The following year he won the Pakistan Professional Championship and the Australian World Series. In 1958 and 1960 he won the US Open and in 1962 the Canadian Open. He rounded up his carreer by winning the Pakistan Professional Championship for the last time in 1967. His son Jahangir Khan, was the youngest ever winner of the International Squash Raquet Federation World Amateur Championship in Australia. In 1981 he defeated the great Australian Geoff Hunt in the World Open in Toronto and lifted the British Open trophy in 1982 in a historic win. He remains a record-holder with ten successive wins at the British Open and six wins at the World Open Championships.

Qamar Zaman having won the Pakistan Open in 1973 went on playing the international circuit till 1989, winning numer¬ous championships including the World Open Championship in 1975 and the World Masters' Open Championship in 1997 and 1978. During 1975, 1978 and 1980 he was number one in the world ranking. These men not only put Pakistan on the map of the squash world, but helped strengthen and spread the game in the country.

For skiers and mountaineers, the Province is a challenge. The only ski resort of the country is at Malam Jabba, Swat but many peaks continue to beckon the more adventurous climbers. Every year the daring come from all over the world to test their stamina, strategy and tenacity against the slopes and summits. In the summer of 1939 there was an unsuc¬cessful attempt to climb Trich Mir. On the expedition's departure, two of the Sherpa porters, Everest "tigers" named Anten Sing and Tensing, remained with the Chitral Scouts for four years, though for different reasons. They were to carry out reconnaissance of all possible invasion routes from Russian Turkestan, through the Wakhan. Tensing who was to attain fame as one of the first two men to reach the summit of Everest in 1953 was a very good coole "His souffles con¬cocted at 12,000 feet on a bleak mountainside were out of this world, and his coffee- and chocolate-gateaux scrump¬tious”.

Bill White, the leader of the expedition, the Sherpas and selected Scouts were sent to reconnoitre fourteen passes over the Hindu Kush, of which only two had been visited by Europeans in the previous forty years. They varied in height from Bang Gol (15,600 ft.) to Kot Gaz (17,939 ft.). For this exploit Bill White was awarded the medal of the Royal Geographical Society.

For the Frontier's material culture the Kissa Khwani Bazaar in Peshawar provides a collective view. A broad artery, criss¬crossed by narrow lanes and bye-lanes, it is an important economic and cultural nucleus of the Province. Here are found vessels in beaten brass and copper, fine hand-woven woollen fabrics, leather-work, hand-knotted rugs, namdas of beaten wool, and carpets, caps made of mountain-sheep wool and lamb-skin, the karakuli, finest quality woven fabrics with richly worked end-pieces in bands of gold / tilla for lungis/ turbans, Chitrali cloaks of handspun and hand-woven wool, and leather chappals in a range of traditional styles besides a hundred other products, all vying for space and attention. Not only native designs and forms but influence of Greek and Arab, Kashmiri and Persian, Central Asian and Tartar, European and Far Eastern motifs are visible. All testi¬fying to Peshawar's reputation as the place where cultures meet.

The cottage industry consists mainly of fine embroideries of phulkari variety from Hazara, chikan doz from Peshawar, wood-carving with characteristic motifs of each region espe¬cially from Swat and Kafiristan, marble inlay, glazed earthen¬ware or faience from Bannu, lacquer-turnery from Dera Ismail Khan and lacquer-ware of Bannu, metal-work and leather.

The Frontier has also spawned the true Pakistani" Pop Art". Peshawar is the centre of the highly popular 'Truck-art". The painters with bright enamel colours cover almost every con¬ceivable surface of the heavy vehicles, decorating each like a bride. Bold and naive renderings of local fauna and flora, cal¬Iigraphed verses, traditional or folk motifs, portraits of male and female film stars and political leaders are rendered with such unrestained abandon that the result is the most eye¬catching art galleries on the road. This has led to exhibitions in museums at home and abroad.

The Frontier is seismically an active area and the people over the ages have evolved their indigenous architectural styles which are earthquake resistant. The traditional architecture of mud bricks reinforced with timber beams and supports seen in many of Burke's nineteenth century photographs can still be seen in Peshawar's old city. Some structures are several storeys high. Up-country the Kalash, the herdsmen and the peasants generally employ the traditional construction methods which rely heavily on the use of logs, shaped tim¬ber and rocks held in place by adobe and plastered with mud and straw.
The Pathan celebrates social and political occasions with verve and vigour. Firing guns into the air is a common expression of joy. Another is the Khattak sword-dance. This most popular and representative dance involves loud music of drums and pipes and flashing of blades while young men in full white shirts swirl and toss their hair back and forward or flick them from side to side in wild abandon. The cultural facets of the Frontier are many, and many remain unexplored

Culture of Balochistan Pakistan

2011-07-10T08:15:00.000-07:00

PEOPLE
A number of tribes constitute to make people of Balochistan. Three major tribes are Baloch, Pashtoon and Brahvi. The Balochi speaking tribes include Rind, Lashar, Marri, Jamot, Ahmedzai, Bugti Domki, Magsi, Khosa, Rakhashani, Dashti, Umrani, Nosherwani, Gichki, Buledi, Sanjarani and Khidai. Each tribe is further sub-divided into various branches. The tribal chief is called Sardar while head of sub-tribe is known as Malik, Takari or Mir. Sardars and Maliks are members of district and other local Jirgas according to their status. The Baloch, believed to have originally come from Arabia or Asia minor, can be divided in to two branches: the Sulemani and Mekrani as distinct from the Brahvis who mostly concentrate in central Balochistan. Among the eighteen major Baloch tribes, Bugtis and Marris are the principal ones who are settled in the buttresses of the Sulemania. The Talpur of Sind aIso claim their Baloch origin.
Brahvi speaking tribe include Raisani, Shahwani, Sumulani, Bangulzai, Mohammad Shahi, Lehri, Bezenjo, Mohammad Hasni, Zarakzai (Zehri) , Mengal and Lango, most of these tribes are bi-lingual and are quite fluent both in the Balochi and Brahvi Languages. The Pashtoon tribes include Kakar, Ghilzai Tareen, Mandokhel , Sherani, Luni, Kasi and Achakzai, pitafi Baloch Tribes.
LANGUAGES
Balochistan, despite its scarce population, has an uncommon racial and tribal diversity. Most of the people in the cities and towns understand and speak more than two languages. In adddition to Balochi, Pashtoo and Brahvi, the majority of the population understand and speak Urdu, the national language. In Kachhi and Sibi districts, people speak Seraiki and Sindhi. Quetta city, the confluence point of all linguistic groups accommodates not only Urdu, Balochi, Pashtoo, Brahvi and Sindhi speaking people but Punjabi, Darri and Persian speaking ones as well. Dehwar tribe of Sarawan sub-division in Kalat, also speaks a language derived from Persian. Saraiki is also used in some Balochi Tribes.
CULTURE
Cultural landscape of Balochistan portrays various ethnic groups. Though people speak different languages, there is a similarity in their literature, beliefs, moral order and customs. The cementing factor is religion which provides a base for unity and common social order.
Brahvi, Balochi and Pashtoon tribes are known for their hospitality. Guest is accorded is held in high esteem and considered a blessing from God. Better off people even slaughter sheep or goat for their guest. Sometimes, it so happens that where there are more houses, the guest is assumed to be the guest of the whole village. This open heartedness is the loving feature of the tribal people and is not as deep in the city or town dwellers.
>Another adorable feature of Balochistan culture is faithfulness and sincerity in all relationships. There is no place or respect for unfaithful people in prevalent moral order. If fidelity is reciprocated with disloyalty or betrayal it is never forgotten.
MARRIAGES
Marriages are solemnized in presence of Mullah (a religious teacher) and witnesses. Life partners are commonly selected within the family (constituting all close relatives) or tribe. Except a negligible fraction of love marriages, all marriages are arranged. Divorce rate is very low.

A lot of marriage rituals are celebrated in different tribes. In some tribes, the takings of “Valver”, a sum of money paid by the groom to his to be wife’s family, also exist. But this custom is now gradually dying out since it has given rise to many social problems. The birth of a male child is taken as a source of p ride since he is though t to be the defender of this family and tribe.
DRESS
The mode of dress among the Balochi, Pashtoon and Brahvi tribes is very similar having a few minor dissimilarities. Turban is the common headwear of the men. Wide loose shalwar (a bit similar to loose trouser) and knee-long shirts are worn by all. The dress of the woman consists of the typical shirt having a big pocket in front. The shirt normally has embroidery work with embedded small round mirror pieces. Big ‘Dopatta’ or ‘Chaddar’, a long rectangular piece of cloth cascading down the shoulders and used to cover head, are used by the women.
FESTIVALS
There are religious and social festivals celebrated by the people of Balochistan. Two major religious festivals are Eid-ul-Azha and Eid-ul-Fiter. On these festivals people adorn their houses, wear new dresses, cook special dishes and visit each other. Eid-Meladun-Nabi is another religious festival. It is a celebration of the Holy Prophet’s birthday. Numerous colorful social festivals are also source of jubilation. Sibi festival that traces its roots to Mehergar, an archeological site of ancient human civilization, attracts people from across the country. It is attended by common folks, ministers and other government officials. Folk music performance, cultural dances, handicrafts stalls, cattle shows and a number of other amusing activities present a perfect riot of color. Buzkashi is a peculiar festival showing valour of Balochistan people. It is celebrated on horse-back by two teams that use their skills to snatch a goat from the each other.

Culture of Sindh Pakistan

2011-07-10T07:43:00.000-07:00

SlNDHI SOCIETY is an integral part of the great Indian society. And Sindhi culture is an integral part of the great Indian culture. And yet, because of local factors, it has a flavour of its own. The people are eclectic: not very profound, but very practical. As a wit put it: ``The Sindhi rule of the thumb is to do whatever is convenient and profitable.'' Their varied experience over the ages has given them a certain flexibility that makes for survival, even if not for glory. Added to the profundities of their ancestral faith, they have faced waves of foreigners and they themselves have travelled far and wide for trade. This has made them easy citizens of the world. All fanaticism becomes foreign to their nature. As H.T. Lambrick, ICS, has observed: ``There is something in the air of Sindh which blurs the frontiers of ordinarily opposed creeds.''

When Islam came to India, it had staged the usual scene of murder, loot and rape. However, before long, the mischief had been contained. The new Muslims adorned their graves with the old lingas and yonis and offered them incense and flowers. ``The day of wedlock,'' they said, ``is more important than a thousand years of roza and namaz.'' They dispensed with the Arab practice of female circumcision. They even moderated the harsh Muslim law. For example, they decided that saying 'Talaq, Talaq'' twice together would be counted as one and not two. Even the Arabs visiting Sindh --- which is about all the Hind that they knew --- were so Sindhized that, on return home, they were told: ``O returner from Hind, renew thy faith.'' The Sammas and the Soomras, who were native chiefs, ruled for 500 years. Even when converted, they remained more Sindhi than Muslim. No wonder Capt. Hamilton, who visited Sindh in the eighteenth century, recorded that until a century earlier, the Hindu population had been ten times the Muslim population. Today Sindhi intellectuals like G.M. Syed reject the ``Arab Chhaap Islam''; they would obviously like to have the ``Sindhi-Chhaap Islam'' that very much prevailed until the late Mughal times.

Ironically enough, this pro-Hindu situation changed during the Mughal period. Akbar initiated the policy of religious toleration. He gave more and more top jobs to the Hindus. This antagonized many Muslims, who now lost their monopoly of top jobs. Those who thus got left out, joined hands with the fanatical mullahs. It was this unholy alliance that helped Aurangzeb prevail over Dara. And so even while Akbar's policy brought the Hindus into their own, the Muslim reaction to that policy strengthened the forces of fanaticism and launched a wave of mass conversions It was obviously this tidal wave that overwhelmed Sindh and converted it into a Muslim-majority province full thousand years after the Arab invasion. Al-Ghazali, the fanatic, who had attacked the liberal al-Farabi and Ibn Sina in the eleventh century, and who had abjured reason and divorced religion from science, now prevailed in the Muslim courts with a vengeance.

The exponent of this new policy in Sindh was Mohammed Hashim Thattwi. His fatwa was duly issued as a firman of the Kalhora ruler Ghulam Shah. It read: ``Let all functionaries of the state note that they have to make all efforts to implement the religious directives issued from time to time by Janab Makhdoom Mohammed Hashim. They should forbid the (Shia practice of) mourning and Tazias during Moharram. Women should he stopped from visiting gardens and graveyards. People should be prevented from mourning for the dead. Animals should not be painted. Hindus should be forbidden from wearing 'choti' or `dhoti', or sitting in their shops with bare knees. Muslims should be told not to keep.moustache --- and not to grow their beard long. The beard should not exceed the size of a fist. Hindus should not be allowed to play Holi or sing with sarod, shehnai, drum or bugle. Hindus should also be stopped from bowing to the idols or to the river. Government staff must enforce the above orders strictly. Violation of any of these orders must be visited with deterrent punishment so that nobody dares indulge in these practices. In addition, people should be told to observe roza, namaz and other religious practices. Let there be no failure in the implementation of the above rules. Shaban 2, 1072 H.''

The liberal religious policy of Abar, followed by fanaticism like this, led to the Hindus getting more jobs; but it also led to more and more Hindus at lower levels getting converted under official pressure. And thus one could see the two opposing developments at the same time. Gidumal and many other Amils became ministers in the court of Sindh. They were allowed to dress like Muslim aristocracy, charged no taxes, and addressed as ``Dewan''. But Hindus could neither keep an idol nor ring a bell, in what passed for their ``mandirs''. From Thursday evening till Saturday morning, they kept indoors --- for fear of some Muslim saying they had heard them say ``Allah'' or''Mohammed'' on the holy day of Friday and that, therefore, they were now deemed Muslims. The Hindus would not touch any Arabic book --- for fear it might turn out to be the Koran, whose touch would make them Muslim in the eyes of fanatics. British visitors such as Richard Burton noted that the Hindus would never use the word rasso or rassi, for rope --- for fear somebody might say that they had uttered the word ``rasul'' (prophet); they would always call it ``nori''. A Sindhi prince gave his watch to an Englishman for repair in Bombay, with instruction that it should not be touched by any idol-worshipper. This Englishman was presented with a sword with the Persian inscription: ``I am light of weight, but l am heavy on the enemy. Warriors have used me to slaughter one lakh Hindus.'' Even a veteran statesman like Gidumal, who had served the state with distinction, like a Cardinal Wolsey, was murdered in the open court when his daughter Draupadi ended her life rather than agree to marry a Muslim prince.

British observers, therefore, wondered why the Hindus stayed on in a place like that. Dr. James Burton wrote: ``It is really difficult to conceive how many Hindus should have continued to reside in the country; and the fact can only be accounted for by that attachment which man shares with the vegetable, to 'the soil in which he is reared.''

That was one side of the picture. Another side was what E. B. Eastwick noted: ``When we arrived in Shikarpur and Hyderabad we found Hindu merchants as wealthy, almost as numerous, as in the most prosperous towns under our own government.'' He added: ``As we entered Karachi, we met pilgrims returning from Hinglaj...lt is the farthest western limit to which Indian polytheism extends.''

Hamilton reported in 1699 the celebration of Holi in Sindh from morning till evening. ``In this mad feast people of all ages and sexes dance through the streets to pipes, drums and cymbals.''

Eastwick even saw a remarkable sight of Diwali, on 5 November 1839, four years before the British conquest of Sindh. He noted: ``The Diwali happening to fall on this day, the whole river was bright with lamps. The scene was really enchanting. The mosques and ruined tombs, illumined by myriads of lights, and the broad current sweeping by them in all sombre majesty --- the palm-groves and the island fortress of Bakhar in mid-stream, made up a wondrous picture. Ever and anon some votary would offer up his prayers to Lakshmi and launch a tiny craft bearing a cluster of lamps into the water.''

Here were Sindhi Muslims celebrating Diwali along with the Hindus. Obviously the Sindhis had evolved a Sindhi version of Islam. A certain good humoured co-existence prevailed. When Mir Sarfaraz Khan made fun of Gidumal's short stature, the latter retorted in Persian: ``Manhood is tested in war; the thumb, though small, is more important than the fingers.''

Once the poet-saint Shah Abdul Latif teased his Hindu friend Madan with the question: ``How will you Kafirs fare on the day of judgement?'' (``Hashar vela hissab mein, kafir kanda keina?'') Madan did not reply at the time. Later, when they reached a ferry point, the boat had just started off. Madan took out extra money and showed it to the boatman, who stopped to pick them up. Madan now turned to Shah and answered his earlier query thus: ``Those who have an open hand will cross over ahead of all others.'' (``Hath jineen jo heean, se pahrein pattan paar pya.'')

Most of the Sindhi Hindus had always been there. When Mohammed Bin Qasim sacked Aror, the capital of Sindh, many of them migrated north to the Punjab. They are still known as Aroras. For the rest, the Hindus shifted to Multan, Jaisalmir, and Kutch for safety --- and many of them came back when conditions improved. A good number of them returned during Mughal-Kalhora period. And so we have Miss Vimla Sindhi, a Punjabi lady, who assists Mrs. Indira Gandhi. And we had a Sindhi ICS man called K. L. Punjabi. The Advanis came from Multan, the Malkanis, Thadhanis and Ramchandanis from Jaisalmir; the Kripalanis from far-away Prayag, and the Bhagchandanis all the way from Ayodhya. They are all known -after their great ancestor, a dozen generations earlier. The only exception are the Shahanis, who are so called after Shah Baharo, a chieftain of Larkana. He was so popular that his relations, friends and even employees called themselves ``Shahani''. The Bhag-naris were late arrivals in Shikarpur from Baluchistan. Contrary to popular impression, the Amils and the Bhaibunds come from the same group of families. Those who took to service became known as Amils (for `amal', to execute) and those who took to business became Bhai-bandhus (Bhaibunds).

A sociological study by Bherumal Mehrchand shows that the Mukhis, the Nagranis, the Sagranis, the Jethmalanis, the Lakhanis, the Lullas, the Mattas, and the Chabrias are cousins. So, too, are the Advanis, the Sitlanis, the Sadhwanis and the Shamdasanis. The Chandiramanis, the Bhambhanis, the Karnanis and the Kripalanis are all ``Chugh''. The Thadhanis, the Raisinghanis, and the Gehanis are all ``Khangar''. The Chainanis, the Hingoranis, and the Jhangianis are ``Pahuja'' . The Keswanis, the Ambwanis, the Mulchandanis, and the Bhagwananis are ``Kukreja''. The Ajwanis, the Bhavnanis, the Gidwanis, and the Jagtianis are kin. And so are the Mirchandanis, the Mahtanis, the Moorjanis, the Sadaranganis and the Makhijas. The Balwanis, the Malkanis, the Ramchandanis, and the Ramrakhianis are all ``Darari''.

The Sindhi Muslim society is more varied than the Hindu society. The ancient mass is Koli and Santhal. And so we still have some Munda words in Sindh. For the same reason many Sindhis still have the vigesimal system of counting by twenties. When a Sindhi boy plays gilli-danda, he does not count ``hik-ba- tay'', Sindhi for ``one-two-three''; he counts by the South Indian numerals --- ``vikat, laine, moon, naar `!

Then came the Jats and the Medes. Later still, the Arabs, the Turks, and the Afghans. Today the Syeds are the religious leaders. The Sheikhs are upper-caste converts. The Sammats represent the Samma and Soomra Rajputs. There are more Baluchis in Sindh than in all Baluchistan --- just as there are more Gurkhas in India than in Nepal. And then there are the commoners --- Maru and Sanghar, Panhwar, Malah, Mangta, Sodha, Dhati, Gandra, Rebra, Kaachi, Kohyara, Muhana, Oda, Makrani, Shidi (Abyssinian). We even have the ``Lunds'' in Matli --- a very funny tribe --- who are believed to be third-century Hun settlers. All of them are conscious of their caste. When Richard Burton asked an ``Ashraf'' who were the other high castes, he was told: ``We are one; Syeds are another; half of Fateh Ali's family: the rest are all riff-raff''!

A significant factor in Hindu survival in Sindh during the Muslim period, in reasonably good shape, was the rise of Sikhism in the Punjab. Sanatan Dharma having gone moribund under prolonged Muslim rule, Sikhism came as a fresh breeze in the stale Sindhi atmosphere. The fact that the two provinces were neighbours, their people, kin and their languages allied, made Sikhism tick very well in Sindh. lt is believed that Guru Nanak Dev had visited Shikarpur in his wide-ranging travels. One Kanayalal of Sindh joined Guru Govind Singh, who made it his duty to serve water to the wounded on the battle-field. Kanayalal gave water not only to the Hindu wounded but also to thc Muslim wounded. Some Sikhs thought it wrong to revive enemy soldiers. They took Kanayalal to the Guru, who appre- ciated his action and asked him to go and preach Sikh Dharma in Sindh. He came to be known as ``Khat Waro Bao'' (Khaat wala Bawa) because he gave his sermon while sitting on a cot.

When Bhai Dayal Singh grew old in the service of the Guru's army, he was given a sword, a kirpan, a chakra, and a spear to go and infuse some courage in the Sindhis.

Maharaja Ranjit Singh sent one Manik Singh with a copy of Guru Granth Saheb on elephant-back to be installed in Hyderabad. The Mirs gave land for the purpose and the well-known Akal Bhoonga was built there. When the Gurdwara used drums and bugles, the Muslims were scandalised. They objected to music before a mosque, which stood next door. At first the Mirs asked the Akal Bhoonga to shift from there. But realizing that it might displease the mighty Lahore Durbar, they let it remain --- and, instead, converted the old mosque into one ``for women only''. Of course no woman ever went to offer namaz there. It remained locked.

Guru Nanak's two sons Baba Lakhmichand and Baba Srichand, gave rise to the Jagiasu and Udasi schools of preachers. They also established many temples. Chief of them was Bawa Gurpat Saheb, the twelfth-generation descendant of Guru Nanak. He played a notable role in Sindhi society. No wonder the Sindhis are very familiar with Sikh scriptures. Today even important Sindhi Muslim leaders such as G.M. Syed feel that the teachings of Guru Nanak would be good for all Sindhis and Punjabis.

British rule ended the preferential treatment of Muslims under Muslim rule, and held the scales of justice even between the Hindus and the Muslims. Given equal opportunities, the Hindus forged far ahead of the Muslims, because of their traditional interest in education and business. Soon they dominated the services, the professions, trade and industry. The Muslim was confined to land and crafts. So much so that when partition took place and refugees arrived in Sindh, they wondered how Pakistan could be established in Sindh. They said: ``There are more Muslims in Lucknow and Patna than in Hyderabad and Karachi in Sindh.''

The Sindhis had always traded with foreign lands. Their slogan was: ``Service is lowly; agriculture is noble; but trade alone is profitable.'' Thousands of years ago they had traded with, and even settled down in, eastern Mediterranean, as Phoenicians. Shah Latif has a whole lovely ``Sur Samundi'' on the annual trading expeditions to Lanka, Java and China. The opening of the Suez Canal in 1869 gave a tremendous impetus to this trade. Beginning with Sindhi arts and crafts --- hence the name ``Sindh- worki'' for them --- they soon ranged all the way from textiles to curios to diamonds.

When the British took over, the Hindus did not hold any land. The British gave land to the retiring officers, most of them Hindu. The wealthy began to buy lands at market price. The improvident Muslim landlords began to mortgage lands to the Hindu money-lenders, who gradually acquired the same on default. In one century of British rule, the Hindus had come to, acquire about 40 per cent of the land. Another 20 per cent was believed to have been mortgaged to them. Some Muslim League leaders --- particularly Sir Abdullah Haroon --- made this into a big issue. Here was a gentleman who started life as a cycle-repair assistant on four annas a day, and ended up as a crore-pati, who grudged 30 per cent of the population .(Hindus) owning 40 per cent of the land! He could never see the initial iniquity of the Hindus (30 per cent of the population) holding zero land under the Muslim rule. However, many other Muslim leaders noted that the peasants were happier with the Hindu zamindars than with the Muslim zamindars. They also noted that many Muslim zamindars did not want education to spread --- for fear the next generation of educated tenants might ask for more rights.

The real reasons for this shift of land-ownership were two: the Hindus who had been starved of land for centuries, felt the natural human urge for land --- and now they went in for it. Secondly, the impecunious Muslim habits stood in sharp contrast with Hindu prudence. A Muslim tended to spend beyond his means; a Hindu tended to save and invest. A popular saying was that when a Hindu had money, he would buy or build more and more houses (Jaye Mathan Jaye); when a Muslim had money, he would marry more and more wives ( Joye Mathan Joye).

And Muslim backwardness in the field of business is traditional. Both the Mughlas and the British recognized the Hindu superiority in trade. As the ``Mirza Namah'' of Aziz Ahmed advis- ed the Muslim aristocracy in the sixteenth century: ``If he needs to borrow money, he should borrow it from a Hindu Mahajan, whom he should prefer to a Muslim Mughal merchant, e-en though the latter lends money free of interest. He should totally avoid purchasing from the shop of a Mughal, as it means paying four times the cost of the thing purchased and suffering great loss, and in the end it means listening to fourfold harangues of these merchants in the market-place. On the other hand, a Hindu is content even if he reduces the interest, considers the little he gets as plenty and is thankful for it.''

Robert Clive had the same experience. He wrote: ``These fat expensive Moormen (Muslims) spend Government's revenue in luxury and assuagements. Indeed in my opinion none but Gentoos (Gentiles, that is Hindus) ought to be renters of counters who always spend less than their income and can, when called upon, make good any deficiency in the revenues.''

Some leaders did try to mend the Muslim matters. G.M. Syed told them not to overspend on wedding ceremonies. He advised them to reduce the size of salwar and patko (turban) from 20 yards to 3-4 yards. He even begged of them not to bathe just once a year. As president of the Sindh Provincial Muslim League he conducted a regular campaign for the Muslims to take to trade. But all this takes a long time. As Maulana Abul Kalam Azad put it, ``lt takes a whole generation even to learn how to wear a shoe properly.''

Pir Husamuddin Rashdi ridiculed the extremes of puritanism and profligacy in Muslim society. On the one hand they observed such strict purdah that even a pregnant woman was not allowed into the zenana --- for fear she might be carrying a male child, who might cast a glance on the secluded beauties. On the other hand, one could see any number of them twirl their moustache with one hand and feel their private parts with the other hand, on seeing a winsome lady.

The major responsibility for the backwardness of Muslim society lay with the mullahs. Too many of them were as ignorant as they were fanatical. Knowing nothing about religion, they often divided over non-issues. One would pronounce the hooka un-Islamic, another would declare snuff Islamic. They would argue endlessly whether red or black would be Islamic for dyeing a greying beard. Others would discuss whether hands should be folded or separated at namaz time --- and if folded, should they be held above the navel or,below it. Professor Hotchand Gurbuxani had edited an excellent edition of Shah's works. To this day it is recognized as a classic. But Maulana Nizamani rejected it --- on the ground that no Hindu (polytheist) could possibly enter the spirit of a monotheistic Muslim poet!

It was this stupidity and ignorance of many mullahs that roused Shah and Sachal, the two greatest poets of Sindh, to denounce them in no uncertain terms. Said Shah: ``Don't call the mullahs: they are stooges. They would barter pearls for a pot of flesh. . . With open eyes they would dive in a sea of sand.'' (Sujani Allah, tubbi dinaoon dhoor mein.)

Sachal had only one solution for the unreasonable mullahs. ``Beat the mullah on his head'' (``Kutt mian ji thorh''). G.M. Syed now has suggested a legal ban on mullahs issuing fatwas, doing communal propaganda, or taking part in politics.

The progress of the Hindus during the British rule was dramatic. To begin with, the upper castes of Brahmins, Banias and Kayasthas had remained Hindu, only landlords, peasants, artisans, soldiers had become Muslim. So the earlier caste differentiation was now compounded by creedal differentiation. With modernization, the caste-community difference was reinforced by class differentiation. The fact that the ``higher'' caste-class Hindu was also urban, only further heightened the difference --- and widened the gulf. This irked many Muslims. Leaving aside the mullahs, who were congenitally anti-Hindu, even Khuhro once said: ``Today Muslim women are washing. dishes in Hindu homes. I look for the day when Hindu women will be washing dishes in Muslim homes.'' But G.M. Syed, after his experience in the Muslim League --- which made him sadder but wiser said: ``Why blame the Hindus for Muslim backwardness? Every morning when the Hindu child takes his bath and goes to school, the unwashed Muslim child is seen playing marbles in the dirty by-lane.'' Syed once even suggested that all government jobs should be given only to the Amils; he found them so good.

While Premier Allah Bux was positively nationalist, even Premier Sir Ghulam Hussian Hidayatullah was non-communal. He was the son of Duhlanomal of Shikarpur, who had married Hur Bibi, a Pathan girl. The two wanted to live in peace, but the shortsighted Hindu society would not let them. They, therefore, shifted to the holy peace of Hardwar. After some time, however, the pull of the home-town brought them back to Shikarpur, But once again the Hindu society would not let them live in peace. Duhlanomal, therefore, became Muslim --- to escape the Hindu taunts.

Although Sir Shah Nawaz Bhutto made himself infamous as Dewan of Junagadh in 1947, when that state acceded to Pakistan, he had never been communal in Sindh. Indeed the communalists thought him so much pro-Hindu that they used to say he must have been fathered by a Hindu. While this statement seems malicious, Sir Bhutto's wife, who bore him ``Zulfy'', was certainly Hindu. She was Lakhan Bai before she became Khurshid. Poet Sheikh Ayaz's mother was Dadan Bai, a Hindu lady of Shikarpur.

Hindus and Muslims, Shias and Sunnis, lived in peace. Outside of the Sukkur district, communal violence was almost unknown. The Sindhi Muslims heard the fighting slogan ``Nara-i- Taqdir', `Allah-o-Akbar' only after the Khilafat movement The slogan at t he Battle of Miani in 1843 was not ``Allah-o-Akbar'' but the Baluchi ``Marsaan, Marsaan, Sindh na dhesaan'' (``We will die but we will not surrender Sindh''). Fighting was considered bad. There was a saying: ``Give a threat, make some noise. If even then the other fellow does not run away, then better you run away!'' The typical Sindhi response to tyranny will not be violence but Bhoondo or Bujo, accompanied by the choicest epithets.

Contrary to orthodox Sunni directives, the Shias and the Sunnis in Sindh jointly mourned the martyrdom of Hassan and Hussain and took out Tazias, inspired by the Rath of Puri Jagannath. These Tazias were huge affairs which were not immersed or buried, but moth-balled- and renovated every year. The Hindus offered coconuts and ``patashas'' at the Tazias. Moharram was something of a spectacle to which the Hindus and Muslims looked forward, as we do now to Republic Day tableau.

Typical of this harmoniously philosophical attitude of life was one Ram Dularay at Keamari, the harbour of Karachi. He was so good at setting bones that even Col. Johnson, the civil surgeon of Karachi, took his son to him, when the boy fractured three bones. Ram Dularay charged no fees and attended to the rich and the poor alike in strict order. When Johnson's son recovered in two months, the surprised doctor offered him a 150 rupees job in the hospital. But Ram Dularay preferred to stay on as a harbour chowkidar on 30 rupees a month.

One day Pir Ali Mohammed Rashdi took Rai Bahadur Hotchand of Nawabshah to Ram Dularay for his bone-setting. When Rai Bahadur's turn came, Ram Dularay set his fractured bones, recognized Rashdi, then a rabid Muslim Leaguer. Ram Dularay turned to him and said: ``My son, you will be happy if you remember that life is like a piece of paper in a stream. It can only melt away. If not today, then tomorrow.'' Obviously Rashdi felt touched by it and so he has mentioned it in his memoirs.

Thanks to the storm that shook all India, Sindh had become part of Pakistan. Most of the Hindus left the province. But it is a matter of satisfaction that by and large there were no hard feelings. Many Sindhi refugees brought ``Sindhu-jal'' and/ or some earth, as sacred mementos. Pir Husamuddin Rashdi, noted Sindhi journalist, wrote recently: ``In fact it was the Hindus who had built Sindh. They adorned it. They brought to it wealth from the four corners of the earth. They built great houses. Today we cannot even maintain them.'' He added: ``The real masters of Sindh were the Hindus. They had the education, the jobs, the trade, the land.'' He thinks that the Hindus made the mistake of not acting as helpful elder brother to the Muslims. He could be right; maybe the Hindus should have done more for the Muslims. However, the schools, the colleges the hospitals, and other institutions set up by the Hindus were open to the Muslims. On the other hand, the rich Muslim zamindars never did anything for anybody, Hindu or Muslim.

G.M. Syed has three complaints against the Sindhi Hindus: they always thought in all-lndia terms; they inserted many Sanskrit words in Sindhi; and they called the Sindhi Muslims derisively as ``Jhat'' (corrupt form of Jat).

Syed is at once right --- and wrong. All Sindhis thought in all- India terms, whether the terms were Hindu or Muslim. It is true some second-line Hindu writers did insert some Sanskrit words in Sindhi. But adding two per cent more Sanskrit to a language that was already seventy per cent Sanskrit, was hardly a sin; on the other hand many frant-rank Muslim writers loaded Sindhi with more Persian and Arabic words than our sweet language could bear. As for using the word ``Jhat'' for all Sindhi Muslims --- including Sir Ghulam Hussain! --- it was certainly unfortunate. But it was the casual habit of centuries, which did not mean offense. Funnily enough, it was the Baluchis --- themselves very illiterate --- who first dubbed all Sindhi Muslims, as ``Jhat'', meaning illiterate. And even a Hindu child, poor at studies, would be told: ``Are you a Jhat?''

It will thus be seen that inspite of the wide educational and economic gulf between the Hindu and the Muslim segments of Sindhi society, there was no bitterness in their relations. The Muslims had transformed old gods into new Pirs. Many Hindus visited Muslim durgahs which, in turn, had adopted Hindu-style morning and evening drum-beats. The common Muslims were known as Kando (thorn) Kauro (bitter one) Mitho (sweet one), Bacho (saved), Waryo (returned), Soomar (monday), Ambo (mango) --- and not by those Arab names. The Muslims continued with the same good old talismans as are to be found in Mooanjo-daro.

Births were celebrated. Like the Hindu ``mundan'' (shaving of head) they had ``Akiko''. At about age eight, when the Hindu normally had his ``Janeo,'' (sacred thread ceremony), the Muslim boy was circumcised and given a saffron-coloured lungi to wear. Wedding songs were similar --- and in chaste Sindhi. The Hindu bridegroom proved his manhood by breaking a coconut; the Muslim bridegroom did so by breaking an earthen pot. Like the Hindu couple, the Muslim couple also touched foreheads. In both communities the couple exchanged fistfuls of sesame seeds back and forth seven times, for amity and an abundant brood. The Muslims believed that marriages solemnised before dawn --- ``bhej-bhini'' --- as per ancient custom, were more successful. The ceremonial wedding articles were known to both the Hindus and the Muslims as ``Deva''. They had the same post-wedding feast of the two families in ``Satavaro''. As Tarikh-e-Tahiri moaned long ago: ``Each month has several Ids for them.'' Even the first Monday and the first Friday of each month were turned into festivals, complete with fairs and feasts.

Normally the Sindhi Muslims did not eat beef; nor the Sindhi Hindus, pork. When the Rashdi brothers of Sukkur were short of money which was very often --- they got their meals from the langar (community kitchen) of Sadhbela, the leading Hindu temple in Sindh. The menu, they write, consisted of ``Daal, Poori, Halwa, Khichri, Aachar, Papad, Basar (onion) and Kanah Prasad.''

Important as these external unities were, even more important was the unity of their philosophy The Hindu and the dominant Muslim views of life were the same. The Hindu saw God in everything, everywhere. And so did the great Sufi poet-saints of Sindh. They were all ``Wujudis'' who saw no difference between the Creator and His creation and not ``Shahudis'', who distinguished between God and his creation --- and between `god and god' and `man and man'.

In the words of Annemarie Schimmel: ``In Sindh, the borders between Hinduism and Islam were not hermetically closed. A classical example of this close connection is `Sur Ramkali' in Shah Abdul Latif's `Risalo', a poem in which this mystic praises the wandering yogis in terms taken from Quran and Hadith. Sachal Sarmast and his followers have not hesitated to sing the essential Unity of Being that manifests itself now in Abu Hanifa, now in Hanuman, now in the Vedas, now in the Quran.''

The Islamic ``la ilah ilallah'', (which literally means there is no God but Allah) was re-interpreted by poet Shah Abdul Karim thus: ``One who takes the seller, the buyer and the wares to be one and the same, will know its meaning.'' ``This world,'' said Shah Latif, ``is a mansion with a million doors and windows; whichever way you look, you will see God.''

No wonder the Hindu-Muslim relations were not half as bad in Sindh as in many other provinces. To this day, the Sindhi Hindus remember Sindh with misty eyes -and the Sindhi Muslims remember the Sindhi Hindus in lndia with fond affection. Says Pir Husamuddin of Sukkur with anguish: ``That Sukkur is gone. Those Sakhroos are gone too. Our compatriots are gone. Their place has been taken by strangers.'' Says Sheikh Ayaz of Sindh:

Poesy is a river
On whose banks today
I have seen
Saraswati and Mahakali;
The two together
Were drinking moonlight;
They have come together
After long ages,
No doubt today will be born
A great Maha Kavi.

The great poet has no doubt been born. It is the youth of Sindh. And its poetry is ``Jye Sindh!'' ``Jai Sindhu Desh!''

Culture of Punjab Pakistan

2011-07-10T07:26:00.000-07:00

PUNJAB
LAHORE

Legend has that it was founded by two sons of Lord Rama about 4000 years ago. Historically it has been proved that Lahore is about 2000 years old. Hieun-tsang, the famous Chinese pilgrim, has given a vivid description of Lahore city which he visited in the early parts of the seventh century A.D.

For 200 years, beginning from about 1525 A.D., Lahore was a thriving cultural center of the great Mughal Empire. Mughal Emperors beautified Lahore with palaces, gardens and mosques. During the British regime many monuments sprang up in Lahore which blended beautifully with the Mughal, Gothic and Victorian styles of architecture.

Lahore is the second largest city in Pakistan and provincial capital of Punjab. Apart from being the cultural and academic center of the country, Lahore is the Mughal "show-window" of Pakistan. The origins of Lahore are shrouded in the mists of antiquity. Reminiscence of its hoary past are the remains of a subterranean temple in the northern part of the Royal fort, attributed to Lord Rama, the legendry hero of Ramayana. Lying on the main trade and invasion routes to the sub-continent, Lahore has been ruled and plundered by a number of dynasties and heroes. However it touched the zenith of its glory during the rule of Mughals. The Mughals, who were famous as builders, gave Lahore some of its finest architectural monuments that are extinct today.

APPROACH:

Lahore is linked with the rest of the country by air, rail and road. It lies on the Grand Trunk Road or the Shahrah-e-Aazam, which connected Kabul with Calcutta. The road was originally built by the Afghan ruler Sher Shah Suri in the 16th century. The Mughals also used this road as means of communications. One can cross over to India at Wahga, which is about 24kms east of Lahore.

PLACES OF INTEREST:

The most important historical monuments of the Mughals in Lahore are the Royal Fort, the Badshahi mosque, the Tombs of Emperor Jehangir, Empress noor Jehan, Anarkali and Asif-Jah and the famous Shalimar garden.

ROYAL FORT LAHORE:

Although most parts of the Royal Fort were constructed around 1566 A.D. by the Mughal Emperor, Akbar the great, there is evidence that a mud fort was in existence here in 1021 A.D. as well, when mahmood of Ghazna invaded this area. Akbar demolished the old mud fort and constructed most of the modern Fort, as we see it today, on the old foundations. Construction of the fort dates back to the early Hindu period.

The Royal Fort is rectangular. The main gates are located alongside the center of the western and eastern walls. Every succeeding Mughal Emperor as well as the Sikhs, and the British in their tom, added a pavilion, palace or all to the Fort. Emperor Jehangir extended the gardens and constructed the palaces that we see today in the Jehangir's Quadrangle, while Shah-Jehan added Diwan-e-Khas, Moti Masjid (Pearl Mosque) and his own sleeping Chambers.Aurangzeb built the impressive main gate which faces the Hazoori Bagh lying in between the Badshahi Mosque and the Fort. The famous Sheesh Mahal or palace of mirrors, is in the north-east corner of the Fort. This is the most beautiful palace in the Fort and is decorated with small mirrors of different colors set.

The part of the wall of the Elephant Steps towards the Fort's inner gate are scarred by bullet marks, bearing testimony to the Sikh Civil War of 1847 A.D.

A party of Sikhs had mounted their guns on one of the minarets of the mosque across the courtyard from where they fired on their opponents. The Sleeping Chamber of Mai Jindan houses a very interesting museum with relics from Mughal and the Sikh periods.

Shalimar Gardens:

Three miles east of Lahore are the famous Shalimar Gardens laid out by the Mughal EperorShah-Jehan in 1642 A.D. The Gardens are spread out in typical Mughal style and are surrounded by high walls with watch-towers at the four corners. Originally, the gardens were spread over seven ascending terraces, but only three remain now which cover an area of about 42 acres. The brick-work of the floors of the three terraces have been repaired according to their original designs which differ on all three terraces. There is a marble pavilion under which water flows and cascades down over a carved, marble slab creating a water-fall effect. Across the water-fall is a marble throne. At the end of the second terrace is a beautiful structure called Sawan Bhadon, a sunken tank niches on its three sides. Water cascades down from it in sheets in front of the niches, producing the sound of falling rain. In the olden times, small oil lamps were placed in the niches which reflected myriad colors, through the water. Similar gardens have the proud privilege of being the stage of all important state receptions.

Minar-e-Pakistan:

Minar-ePakistan is a new landmark in Lahore and stands in the Iqbal Park to commemorate the date when a resolution was passed there back in 1940 demanding the creation of a separate homeland for the Muslims of this sub-continent. The Minar is a blend of Mughal and modern architecture and has been very boldly designed. The Minar is about 60 meters tall.

Kim's Gun or Zamzama:

Immortalized by Rudyard Kipping in his accounts is this famous gun now popularly known as the Kim's Gum. It is placed just outside the museum on the Sharah-e-Quaid-e-Azam in front of the campus.

Wazir Khan's Mosque:

In the old part of the town and off the Kashmiri Bazaar, reputedly the most beautiful Mosque in the sub-continent is situated. The Mosque was built in 1683 A.D. by Hakim Ilmuddin who was Minister to Shah-Jehan and was generally known as Wazir Khan. It is a marvelous specimen of tile work and arabesque paintings.

Badshahi Mosque:

The emperor or the Badshahi Mosque is across the courtyard from Alamgiri Gate of the Lahore Fort. The Mosque which is made up entirely of sand-stone was built by Emperor Aurangzeb, the last of the great Mughals, in a record time of the two and-a-half years. Its construction was completed by 1674 A.D. It has a beautiful gate-way which measures 21.33 meters in length and a courtyard that measures 161.5 x 160.6 meters and is said to be the largest mosque courtyard in the world for outdoor prayers.
The marble domes cover seven prayer chambers. For lofty minarets stand at the four corners of the mosque, each with an outer circumference of 20 meters, soaring up to 54 meters. In the chambers above the gate of the mosque, are housed relics attributed to the Holy Prophet of Islam peace be upon him, His Daughter and His Son-in-Law and are said to have been brought to the sub-continent by Amir Taimur. Within the Mosque almost all the colors have been used for painting the floral designs but the overall effect remains one of sobriety, piousness and simplicity.

The Golden Mosqeu:

Golden Mosque is also situated in the Kashmiri Bazaar. It was built in 1753 A.D.by Nawab Syed Bhikari Khan, who was Deputy Governor of Lahore.It is a remarkably beautiful mosque with three golden domes.

Samadhi of Maharaja Ranjeet Singh:

The ashes of the great Sikh ruler of Punjab, Maharaja Ranjeet Singh, and of his four wives and several slave girls lie in a dome adjacent to the Hazoori Bagh.
Other moments include the Dai Anga Mosque, Mariam Zamani Mosque and various shrines of Muslim Sufi Scholars and saints and the tomb of Allama Muhammad Iqbal near Badshahi Mosque.

Shrine of Data Sahib:

Close to the junction of the Lower Mall and the Circular Road is the shrine of Data Sahib was a great sufi saint whose well known work, "Kashf-ul-Mahjub" has been translated from the original Persian into several European languages and is considered a classic. Attached to the Shrine is a beautiful mosque.

Allama Iqbal's Tob:

Outside the Badshahi mosque, near its steps, lies the tomb of Allama Iqbal, the poet-philosopher of the East. The mausoleum is a mixture of Afghan and Moorish style of architecture and is constructed entirely of red sandstone which was quarried and brought from Rajasthan.

Mausoleum of Emperor Jehangir:

The tomb of the fourth great Mughal Emperor, Jehangir, lies three miles north-west of Lahore across the river Ravi. It has a majestic structure made of red sand-stone and marble. The outer entrance to the tomb opens out into a court-yard which was used as a caravan serai during Mughal times. An etrance to the right leads into a Mughal garden with exact geometrical patterns balancing each side. The marble tomb is approached from four corridors leading from the garden. three of these corridors are closed by intricate marble screens. The marble grave is elaborately inlaid with floral designs and the 99 Attributes of God are inscribed on its two sides. On the top is a verse from the Holy Quran. The tomb was built by Queen Noor Jehan and the Emperor's son Shah-Jehan, around 1637 A.D.

Qutbuddin Aibak's Tomb:

He was appointed Governor of India in 1191 A.D. by Muhammad Ghauri. He established the slave Dynasty on the death of Muhammad Ghauri in 1206 when he assumed independence of his reign and was followed by nine other slave kings. He was a patron of the building art and is known to have erected some monumental stone building in Delhi and elsewhere. A very avid player of polo, he died in Lahore in 1210 A.D. While playing the game. His tomb can be visited in Anarkali Bazaar.

Asif Khan's Mausoleum:

In the courtyard near Jehangir tomb lies buried his brother-in-law, Asif Khan, father of Shah Jehan's beloved Queen Arjumand Bano. He lies in a tomb which today shows little of its former splendor.

Nur Jehan's Tomb:

The Empress Nur Jehan, "Light of the world" was the only Empress whose name appeared on the coins of the Mughal empire. She was buried in 1645 A.D. at Shahdara (Lahore) outside Jehangir's mausoleum across the railway line.

Her tomb once had a marble cenotaph which she had built herself during her life time. After the decline of Mughal rule, the tomb suffered extensive damages along with her husband's tomb at the hands of Sikh marauders when they gained power during the early part of nineteenth century. Both were stripped of most of its original beauty and splendor. All treasure and tiles, it is said, were carted off to decorate the Golden Temple at Amrita India.

Anarkali's Tomb:

The tomb of Nadira Begum alias Anarkali, is situated in a corner of the Civil Secretariat of Punjab Governent at Lahore.

The tomb is circular in shape and rooted with a vast and lofty dome supported from inside by eight massive arches 12 feet 3 inches thick. It is a masterpiece of solid masonry work early Mughal period and is neatly and beautifully fitted up.

Lahore Museum:

Opposite the old University Hall, a Mughal style building on the Shahrah-e-Quaid-e-Azam, houses the Lahore museum. The museum contains some fine specimens of Mughal and Sikh door-way and wood-work and has a big collection of paintings dating back to Indo-Pakistan, Mughal, Sikh and British times. It has also a collection of musical instruments, ancient jewellery, textile, poetry and armory. There are relics from the Graeco-Pactrian times as well as some Tibetan and Nepalese exhibits.

Faqirkhana Museum:

A very large and interesting private Museum known as Faqirkhana lies inside the Bhati Gate and is worth visiting. The museum houses a variety of old paintings, including some by great masters, original manuscripts in different languages and artifacts from South East Asia and the Indo-Pak sub-continent.

Anarkali Bazaar:

Anarkali bazaar is the most fascinating of the city's many bazaars. The alleys and lanes of this bazaar are full of exciting wares, especially traditional crafts like leather ware, embroidered garments glass bangles, beaten gold and silver jewellery, creations in silk. Any thing that you wish for a bargain.

Hiran Minar:

Hiran Minar is set in peaceful evirons near Lahore. It was constructed by Emperor Jehangir as a monument to Hansraj, one of his pet antelopes. It is a popular picnic resort with a lake and boating facilities.

Chhanga Mana:

Chhanga Manga is a man-made forest 68 kms from Lahore. There is a lake, and a miniature railway which winds its way through its forest. Chhanga Manga has 12,510 acres of plantations. It is a popular picnic spot spread over 50 acres with a lake and row boats, motor boats, children's park, swimming pool, cafeteria, canteen and rest houses.

Harrappa:

The archaeological site of Harappa is 204 kms south of Lahore. The town flourished at the time when the Indus valley Civilization was at its zenith, about 4,500 years ago.

Jallo Park:

The Park is 28 kms from Lahore. It can be visited by road and by rail. A rail-car leaves for Jallo Railway Station every half hour. Spread over an area of 450 acres, it has expanses of lawns, a forest research center, a children's park, zoo, a small museum and a gift ship.

There are four famous parks in Lahore namely

Bagh-e-Jinnah
Race Course Park, Gulberg Road

Gulshan-e-Iqbal Park, Allama Iqbal Town

Model Town Park, Model Town

Nawaz Sharif Park, Ferozepur Road

These parks have amusement avenues such as play lands for children, mini zoos, aviaries and miniature lakes as well as peddle and steamboats.
Wahga Border:

This check post is about 30 kms from Lahore and is the cross-over point for travelers into India by the land route. It is open daily to foreigners only (except Indian and Pakistani nationals) from 9:00 a.m. to 3:00 p.m. PST.

MULTAN

The above couple let by a Persian poet describes the primordial environment of the historic city of Multan. But that has changed now and not only the city of Multan but the district itself has been transformed into a green, fertile area. It is fact becoming an industrial town. The city has its own charm, culture and crafts. The origin of the name ‘Multan’ is obscure and so is the period of its founding. It has been Mulosan pulu by Hiuen Tsang and Alberuni called it Multana, which ultimately came to be called Multan.

History

The history of Multan prior to the arrival of Arabs in the 8th century A.D is obscure. Alexander is said to have passed through the district in about 325-326 B.C, but his route cannot be traced. It is probable that Multan was the city of Malli which Alexander stormed and where he was wounded.

About 327 B.C. the Macedonians were ousted by Chandragupta and the Maurya dynasty remained in power till the beginning of the second century A.D. From 30 B.C to 470 A.D., the Kushan dynasty ruled over the area, and from 470 A.D to 550 A.D., the White Huns are believed to have held sway.

Multan figured as the capital of an important province of the kingdom of Sindh in the writings of the early Arab geographers. At the time the Arabs first came to Sindh, the country was ruled by Raja Chach, a Brahmin. Multan was conquered by Arabs under Muhammad Bin Qasim in 712 A.D . After defeating Raja Dahir, a descendant of Chach.

Thereafter, the town remained for the three centuries the out post of Islam in India, under the caliph of Baghdad. It remained nominally subject to the Lodhies, Ghaznavids and Muhammad Ghauri upto the end of 12th century. From the beginning of the 13th century for the next three centuries , the history of Multan is practically the history of the incursions from western and central Asia.

In 1397 came the invasion by Taimur, whose troops occupied Uch and Multan, sacked Tulamba, raided the Kohkhars of Ravi and past across Biass to Pakpattan and Delhi. In 1528, comes the peace full transfer of the province of Multan to the emissaries of the Mughal Emperor Babar. Under the Mughal Emperors, Multan enjoyed a long period of peace between 1528-1748 and was known as Dar-ul-Aman.

In 1752 Multan became a province owing allegiance to Afghan kings. It was then ruled by Pathan governors and Daud Putra chiefs of Bahawlpur for some time. After 1771, Multan witnessed continued warfare between Sikhs and the Nawabs of Multan. Between 1818 and 1845, it remained under the Sikh rule and finally came under the British rule in 1849.

The City

Multan city has the distinction of being the birthplace of three distinguished man in history Muhammad Tughlaq is said to have been born in 13th century in a hamlet and the place, which is known as “ Kotla Toleh Khan “. Emperor Bahlole Lodhi was born in Qazian Wala Makan near Hussain Agahi. Ahmed Shah Abdali, the first Durrani sovereign of Afghanistan , was also born at Multan in 1722.

The city of Multan is bound on the north by the depression lying between it and the front and on all other sides by a brick wall. It has six gates i.e. Lohari gate, Pak gate, Bohar gate, Delhi gate, Haram gate and Daulat gate.

The old city has narrow colorful bazaars full of local handicrafts and narrow winding lanes. There are many places of historical, cultural and recreational interest in the city.

The Fort

Multan Fort was built on a mound separating it room the city by old bed of river Ravi. Its date cannot be fixed with accuracy. When intact, its circumference was 6,600 ft. having 46 bastions, including two towers at each of the four gates i.e., Delhi gate, Khizri gate, Sikhi gate and Rehri gate. The fort was ravaged by the British to avenge the murder of one Mr. Agnew in 1948. At present it is survived by some parts of the old rampart and bastions besides the shrines of Hazrat Bahauddin Zakaria and Shah Rukne-e-Alam, an obelisk in memory of Agnew and a Hindu temple. The famous Qasim Bagh and a stadium are located within the walls of the fort. A panoramic view of Multan city can be had from the highest point in the fort.

Shrines

The devastation of Khorasan and Western Iran was to the benefit of this part of Pakistan, for it led to the setting in this city of a large Gardezi Syeds and Qureshis from Khwarizm, amongst whom Shiekh Bahauddin Zakaria is a famous saint. About the same time Pir Shams Sabzawari from Sabzwar and Kazi Qutubuddin from Kashan came to Multan. Baba Farid Shakar Ganj was born in a village of Multan , and settled in Pakpattan.

Khwaja Qutubuddin Bakhtiar Kaki passed through Multan to Delhi and Syed Jalal, the spiritual leader of many families in Multan, Muzaffargarh and Bahawalpur came to Uch.

Sultan Sikhi Sarwar’s father also emigrated form Bukhara to Sarwar Shah Kot in Multan district. These venerable men contributed greatly to spreading Islam in this area. The saints and shrines of Multan have been attracting a large number of devotees all year round.

One of the foremost scholars of Islam, Sheikh Baha-ud-din Zakaria’s shrine is located in the fort. He was born in 1170 A.D., studied in Turan and Iran and received instructions from Sheikh Shahab-ud-din Suharwardi at Baghdad. His mausoleum was built by the saint himself. It was a unique style of architecture of that period, a only other being at Sonepat in India. It also houses the graves of most of the eminent members of the Qureshi family, including that of Nawab Muzaffar Khan.

The mausoleum of Shah Rukn-e –Alam, the grand son of Sheikh Bahauddin Zakaria, this also located near the main gate of the Multan fort. He was also a man of great religious and political influence during the Tughlaq region and was in Multan when it was visited by Ibn-e-Batuta. The Mausoleum was originally built by emperor Ghias-ud-din Tughlaq but was given up by his son Muhammad Tughlaq in favor of Shah Rukn-e-Alam . Besides its religious importance, the mausoleum has a unique architectural value. Its dome is considered to be the second largest in the world. The mausoleum has recently being given the Agha Khan award for the best Muslim architecture. Some of the interesting statistics of its architecture are:

(a) Total height of the road level is 150ft

(b) Total height of building is 100ft

(c) Octagonal upper structure diameter is 26ft

(d) Octagonal lower structure diameter is 52ft

(e) The dome on top has a diameter of 58ft

The mausoleum has very rich geometric pattern, calligraphy and colorful floral, mosaic and glaze tile work. The shrine is visited by devotees all year around.

The shrine of Hazrat Shams Sabzwari is located near Aam-khas garden. A descended of Imam Jaffar, he was born in 1165 A.D., the saint died in 1276 A.D., and is shrine was built by his grand son in 1330 A.D.

Other Shrines

Other shrines in Multan include those of Mohammad Yousaf Gardezi near Bohar Gate, Musa Pak Shaheed inside the Pak Gate, Totla Mai Haram Gate, Shah Ali Akbar, a descendant of Shah Shams Sabzwari, in Suraj Miani and Baba Safra near Eidgah.

Mosques of Multan

The famous mosques of Multan are Wali Mohammad Mosque in Chowk Bazar built by Ali Mohammad Khakwani in 1758 A.D., Mosque Phulhatt in Chowk Bazar built by Emperor Farrukh Siyar, Baqarabadi Mosque built by Baqar Khan in 1720 A.D. and the beautiful Eidgah Mosque built by Nawab Abdul Samad Khan in 1735 A.D.

Other Places

Multan has some beautiful modern buildings such as Nishtar Medical College, University Campus, Arts Council building with and auditorium, Multan Railway Station building the famous Clock Tower building of the Multan Municipal Corporation and State Bank of Pakistan etc.

There are places of recreation in Multan such as the Stadium, the Lake Chaman zar-e-Askari and Company Bagh in the Multan Fort, Lange Khan Garden, Aam-Khas Garden and the parks at Bohar Gate, Chowk Shaheedan, Tabbi Sher Khan and the Nawan Shaher in and around Multan.

Festivals, Fairs and Meals

Religious festivals in Multan are a peculiar mixture of devotion and recreation. Multan is famous for its shrines. Annual Urs is held on every shrine. Well known are the Urs of Shah Rukn-e-Alam, Bahauddin Zakaria, Shah Shams Sabzwari, Shah Jamal, Sher Shah and Mela Ludden Pir, etc.

RAWALPINDI / ISLAMABAD

HISTORY :

The twin cities of Rawalpindi and Islamabad lie against the backdrop of Margalla Hills on the Potohar plateau. On the basis of archaeological discoveries, archaeologists believe that a distinct culture flourished on this plateau as far back as 3,000 years.

The material remains found on the site of the city of Rawalpindi prove the existance of a Buddhist establishment contemporary to Taxila but less celebrated than its neighbour. It appears that the ancient city went into oblivion as a result of the Hun devastation. The first Muslim invader, Mahmood of Ghazni (979 - 1030 AD), gifted the ruined city to a Gakkhar Chief, Kai Gohar. The town, however, being on invaders' route, could not prosper and remained deserted until Jhanda Khan, another Gakkhar Chief, restored and gave the name of Rawalpindi after the village Rawal in 1493 AD. Rawalpindi remained under the rule of Gakkhars till Muqarrab Khan, the last Gakkhar ruler, was defeeated by Sikhs in 1765 AD. Sikhs invited traders from other places to settle here. This brought the city into prominence. Sikhs lost the city to British in 1849 AD. It then become the General Headquarters of British Army and they established a cantonment south of the old city. In 1879, the Punjab Northern Railway was extended to Rawalpindi but the train service was formally inaugurated on January 01, 1886.

Over the years, Rawalpindi has retained its traditional flavor. However, some modern residential areas and buildings have come up all over the town since the creation of Pakistan. Pakistan's new capital, Islamabad being the twin city of Rawalpindi, equally shares the same archaeological and historical background.

RAWALPINDI :
Old City and Bazaars
The bazaars of the old city offer exciting bargains. You can leisurely browse in the quaint old shops in Saddar bazaar, Moti bazaar, Raja bazaar and Kashmiri bazaar while Sarafa bazaar is famous for beaten gold and silver jewellery, brass and copper-ware.

Rawalpindi specializes in handicrafts such as inlaid sheesham and walnut furniture, Kashmiri shawls and jackets, embroidered and woolen 'Kurtas' and household linen, Potohar Jooties and Chappals (slippers), cane baskets and furniture, walking sticks and hand-woven Kashmiri and Bokhara carpets. You can go shopping for these items at handicraft and carpet shops in Saddar bazeer, especially around Flashman's Hotel and Rawalpindi Club building on the Mall.

Liaquat Memorial Hall and Garden
This hall was built in memory of late Mr. Liaquat Ali Khan the first Prime Minister of Pakkistan. It has a large auditorium and library. Art exhibitions, cultural shows and stage plays are performed here frequently. A well-laid garden with sports facilities and children's park has been developed near the hall.

Ayub National park
Ayub National park is located beyond the old presidency on Jehlum Road. It covers an area of about 2,300 acres and has a playland, lake with boating facility, an aquarium and a garden-restaurant.

Rawalpindi Golf Course
Situated near Ayub National Park, Rawalpindi Golf Course was completed in 1926 by Rawalpindi Golf Club, one of the oldest golf clubs of Pakistan, founded on 2nd November 1885. The facility was initially developed as a nine-hole course. After several phases of development, it is now converted into a 27-hole course. The club is being patronized by the successive Presidents of Pakistan.

Rawalpindi Public Park and Cricket Stadium
Rawalpindi Public Park is located on Murree Road near Shamsabad. The Park was opened for public in 1991. It has a play-land for for children, grassy lawns, fountains and flower beds. A cricket stadium was built in 1992 just opposite the Public Park. The 1992 World Cup Cricket matches were held on this cricket ground. The stadium is equipped with all modern facilities.

ISLAMABAD :
Islamabad, the capital of Pakistan, is located against the backdrop of Margalla Hills at the northern edge of Potohar Plateau. In contrast to its twin city Rawalpindi, it is lush green, spacious and peaceful. The master plan of this most modern was presented in 1960 by M/S Constantinos Doxxiades, a Greek firm of Architects. Construction was started in October 1961. The city came into life on 26 October 1966, when the first office building of Islamabad was occupied. It is a modern and carefully planned city.
There are ample opportunities for walking, jogging, hiking and trekking around Islamabad in the Margalla hills.

Rose and Jasmine Garden
This 20,360 sq.meters rose garden is famous for its roses. It has 250 different varieties of roses as well as a dozen types of Jasmines. Flower shows are occasionally held here, particularly during spring. Nearby is the Tourist Camping Site.

Shakarparian Hills
Shakarparian hills are situated near Zero Point, at a height of 6009 meters. Its terraced garden offers pleasant and sweeping vistas of Margalla and Murree hills, Rawal Lake, Rawalpindi and Islamabad. Snack Bar facilities are available.

Rawal Lake
This glistening man-made lake covers an area of 8.8 sq. km. The terraced garden and the lake are ideal for picnic, fishing and boating. The highest point in the garden commands a panoramic view of the lake, Margalla and Murree hills, Rawalpindi and Islamabad. The PTDC Jaltarang restaurant offers snack bar facilities for visitors.

Damen-e-Koh
This low hill over looking Islamabad, known as Damen-eKoh, offers panoramic view of Islamabad. Snack bar facilities are available here. The place is ideal for afternoon and avaning outing with family and friends.

Islamabad Sports Complex

BAHAWALPUR

The founder of the state of Bahawalpur was Nawab Bahawal Khan Abbasi I. The abbasi family ruled over the state more than 200 years (1748 to 1954). During the rule of the last Nawab Sir Sadiq Khan Abbasi V, Bahawalpur State was merged with Pakistan in 1954. Bahawalpur was formerly the capital of the state and now is the District Divisional Headquarters of Bahawalpur division. It is an important marketing center for surrounding areas and is located on the crossroads between Peshawar, Lahore, Quetta and Karachi. Saraiki is the local language of the area. Urdu, Punjabi and English are also spoken and understood by most of the people.

What to see

Central Library: It is housed in a building having fine architectural value. The foundation stone of this building was laid by the then governor and viceroy of India Sir Rufus Danial Issacs on 8 March, 1924 to mark the installation of late Nawab of Bahawalpur Sir Sadiq Mohammad Khan Abbasi V. The central library was established in 1947 in this building. It has a vast collection of books and rare manuscripts. It is one of the best libraries in Pakistan and visited by students and scholars from within the country and abroad.

Bhawalpur Museum

Bahawalpur has a modest museum with a fine collection of coins, medals, postage stamps of former state of Bahawalpur, manuscripts, documents, inscriptions, wood carvings, camel skin paintings, historical models and stone carvings etc. of Islamic and pre-Islamic period. There is a complete set of models of all classes issued by the ex state to its military officers civilians and to other important citizens of the ex state.

Zoological Garden

The zoological garden of Bahawalpur is considered to be one of the best in the country. Spread over an area of 25acres of land, it has an interesting collection of 120 animals and 750 birds of tropical areas, particularly those found in this region. The zoo has the distinction of occasional breeding of lions and supply of beasts to other zoos in the country. It also has a aquarium and zoological museum with stuffed rare birds and animals.

Dring Stadium

Bahawalpur has one of the finest stadiums in the country having fine cricket grounds, two football grounds one basket ball court and lawn tennis courts and covered swimming pool. There is also a hockey stadium, which is considered to be the second best in the country after Karachi Stadium. It can accommodate 13000 people at a time.

Shrine of Muluk Shah

The shrine of Muluk Shah, a popular saint of his time, is located in the city and visited by devotees on every Thursday ashura and Eid days. A small fair is also held annually.

Jamia Masjid Al Sadiq

It was made by the Nawab Sadiq Mohammad Khan Abbasi V at the elevation of more than 12ft from earth. It can house 50,000 to 60,000 people at a time, during the Eid festivals. It is well-reputed mosque in Pakistan like other prominent mosques of Pakistan.

Uch Sharif

Uch, 75 km from Bahawalpur, is a very old town, it is believed that it existed even in 500 B.C. Some historians believe that Uch was there even before the advent of Bikramajit when Jains and Bhudhists ruled over sub continent. At the time of the invasion by Alexander the Great, Uch was under Hindu rule. Some historians say that Alexander came to Uch after conquering northern parts of India and spent over a fortnight in the city and renamed it Alexandariya. Some have mentioned Uch by the name of Sikandara or Iskalanda. They have decided it as the most flourishing and beautiful town perched upon the Plateau near the confluence of the Chanab and Rave rivers. Famous shrines existing at Uch include those of Hazrat Bahawal Haleem, Hazrat Jalal-ud-din Surkh Bokhari, Makhdoom Jahanian Jahangasht, Bibi Jawindi and Sheikh Saif-ud-din Ghazrooni etc.

Uch is a small town today and divided into three different quarters known as (i)Uch Bokhari, after Hazrat Syed Jalal-ud-din Bokhari Surkhposh, (ii) Uch Jilani (Bandagi), who came from Halab in 887A.H., and (iii) Uch Mughlan after the Mughal rulers.

Makhdoom Sahib of Uch Bokhari has some rare Islamic relics in his possession for example, (i) Turban of Holy Prophet (PBUH), (ii) a mantle of the Prophet (PBUH)

(iii) “Samsam” (sword) of Hazrat Imam Hasan, (iv) a cap and turbine of Hazrat Sheikh Abdul Qadir Jilani of Baghdad and (v) mantle of Hazrat Salman Farsi.

Makhdoom Sahib Uch Jilani is the custodian of (i) Holy Prophets footprints (ii) a few chapter of the Holy Quran written by Hazrat Imam Hussain and (iii) a tooth of Hazrat Awais Qarni
CHOLISTAN

Cholistan, a well-known desert - 30 kms from Bahawalpur, covers an area of 16,000 sq. kms and extending up to the Terar desert which spreads across into India. Cholistan is derived from the word "Chalna" which means moving but locally the area is known as "Rohi".

SIALKOT

Sialkot is located 130 kms north-east of Lahore, and is linked by road and train with the whole country. It is internationally known for its manufacture of sports goods and surgical instruments.

FAISALABAD

A 140 kms west of Lahore is Faisalabad. It is known as the Manchester of Pakistan because it is famous for its textile industry. The focal point of this cit is Ghanta Ghar Bazaar which connects eight bazaars. Faisalabad is connected with the rest of the country by air, road and rail.

GUJRANWALA

Gujranwala is situated about 65 kms to the north of Lahore. This city has developed a wide range of industries that manufacture such products as fans, washing machines, stainless steel items, room coolers, heaters, etc. Being located on the historic Grand Trunk Road and on the main railway line, it is well connected with the rest of the country.

CHINIOT

Chiniot is situated about 160 kms to the west of Lahore. It is famous for its wood work - items such as furniture's, decoration pieces and wood-made bodies of trucks, buses and wagons. It is linked with the rest of the country by road and by rail.

Nathia Gali in Abbottabad

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Nathia Gali is a mountain resort town or hill station in Abbottabad Pakistan. Nathia gali is very beautiful place in Pakistan. It is a part of the Galiaath which are termed such due to several hill-stations in that area ending with the word "gali", most of which are connected to one other. Nathiagali is known for its scenic beauty, hiking tracks and pleasant weather, which is much cooler than the rest of the Galiaath due to it being at a greater altitude. It is situated one hour's drive away from both Murree and Abbottabad, it lies midway between the two. Drive time from Islamabad is usually about two hours, unless there is a lot of traffic. Nathiagali also serves as the holiday home of several prominent Pakistani families. Some of these families have been frequenting the Galiaath for 5 decades and own mountain properties and lodges there. These families tend to socialise together on an annual basis often holding barbecues, bonfires, games nights, sing-a-longs and trekking parties etc. The Nathiagali region serves as home to all kinds of wildlife; various species of birds, insects, butterflies and animals. Unlike the crows of the southern cities of Pakistan, you will find ravens in areas like Nathiagali. Visitors are advised to sun their bedding on arrival to get rid of bed-bugs, and to keep repellants and pesticides for insects as these have a tendency to show up a lot, especially in old homes, and in the monsoon season. The natural scenery is highly magnificent. It is actually famous for it scenic beauty, the lush green meadows, deep forests of oak, cedar and pine, fog in July/August present a glory. In winter snowfall makes scene more attractive and beautiful. The church in Nathi Gali is a remnant from the period of British Government, it is totally made of wood. It is situated at the edge of the mountain from which there is a beautiful sight. Kashmir can be seen right behind this church, and is a wonderful scene.

Lahore Sheesh Mehal

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The word "sheesh mehal" means The Palace of Mirrors. Sheesh Mehal is present in Lahore Pakistan. Sheesh mehal is a beautiful historical place in pakistan. Sheesh mehal was constructed under the reign of Mughal Emperor Shah Jahan in 1631-32. The ornate white marble pavilion is inlaid with pietra dura and complex mirror-work of the finest quality. The hall was reserved for personal use by the imperial family and close aides. It is among the 21 monuments that were built by successive Mughal emperors inside Lahore Fort, and forms the jewel in the Fort’s crown. Sheesh Mahal, in Urdu language, literally means 'Crystal Palace'. The solid brick foundations of Lahore Fort were laid in 1566 under the reign of Mughal emperor Akbar the Great on the location of an earlier mud-fort. To build the new fort, the Emperor brought experienced artisans after the completion of Fatehpur Sikri. The sheesh mahal was built by a famous architect of mughals. It was built in the middle of Akbar's rule. The façade, comprising of five cusped marble arches supported by coupled columns, opens into the courtyard. The engrailed spandrels and bases are inlaid with precious stones. This fort is constructed in white marble and red sandstone and its beauty is exaggerated by the Maotha Lake. The construction of this fort began in 1592 by Raja Man Singh.

Gwadar Port

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Gwadar is a developing port city in Balochistan, Pakistan. Gwadar is strategically located between three increasingly important regions: the oil-rich Middle East, heavily populated South Asia and the economically emerging and resource-laden region of Central Asia. Gwadar is the location of the Gwadar Port, a warm-water, deep sea port. China has acknowledged that Gwadar’s strategic value is no less than that of the Karakoram Highway, which helped cement the China-Pakistan relationship. Beijing is also interested in turning it into an energy-transport hub by building an oil pipeline from Gwadar into China's Xinjiang region. The planned pipeline will carry crude oil sourced from Arab and African states. Gwadar is located on the Gulf of Oman close to the entrance of the Persian Gulf, about 460 kilometres west of Karachi. In 1993, Pakistan started feasibility studies for the development of a major deepwater seaport at Gwadar. The port project commenced on 22 March 2002 with the first phase completed in December 2005. The Civil Aviation Authority of Pakistan has earmarked 3000 acres (12 km²) of land for Gwadar International Airport which will be built 26 km away to the northeast of the existing airport towards Pasni and is likely to cost between $200–250 million. The new airport will be given international status and operate under the open sky policy. In the meantime there are plans to improve facilities at the existing airport. The Gwadar deep-sea port emerges as a place of great strategic value, enhancing Pakistan's importance in the whole region, extending from the Persian Gulf through the Indian Ocean to Southeast Asia and the Far East.
The government of pakistan declared Gwadar port a "Special Economic Zone" in the budget, 2003-2004. All banks will open their branches, five star hotels will be built, offshore banking will be started, factories, warehouses and storage will be set up, the tourism industry will be promoted in the area, an export processing zone will be set up, making Pakistan a very attractive place for direct foreign investment, and Gwadar port a regional hub of trade and investment activities.
Oman has offered $100 million aid for the development of social and infrastructure facilities in Balochistan. Out of $100million, Oman has provided $7million for extending of runway at Gwadar Airport, construction of jetties, upgradation of Gwadar Hospital, provision of 100 engines to fishermen and construction of power house. Oman is also financing construction of Gwadar-Hoshab Road, water supply scheme in Gwadar area and construction of irrigation dams.

Khanpur Lake

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Khanpur Lake is located on the Haro River near the town of Khanpur Pakistan. It is very beautiful lake in Pakistan. It is located about 25 miles (40 km) from Islamabad, Pakistan.

It forms Khanpur Lake, a reservoir which supplies drinking water to Islamabad and Rawalpindi and irrigation water to many of the agricultural and industrial areas surrounding the cities.

The dam was completed in 1983 after a 15 year construction period believed to have cost Rs. 1,352 million. It is 167 feet (51 m) high and stores 110,000 acre feet (140,000,000 m³) of water. Khanpur lake was built by Ayub Khan , Former President of Pakistan. The dam was named after the former Khanpur village. A new Khanpur town is located in downstream of the Dam. Khanpur Lake is an ideal place where you can enjoy boating, angling and watching migratory birds during winter. Hotels are also present in texila you can also enjoy food. Khanpur Lake has also become a popular tourist destination where families and individuals can enjoy boating, go picnicking, take extended walks along the lakeshore or observe migratory birds in Winter.

Chitral Valley

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The word chitral is translated as field in the native language Khowar, is the capital of the Chitral District, situated on the western bank of the Kunar River (also called Chitral River), in Pakistan. It has an area of 14,850 km² and a population of 318,689 at the 1998 Census, which had subsequently risen to about 378,000 people by 2004. It has one of the highest mountains of the world, Tirich Mir. Chitral District is the most northerly district. The main tribe, the Khow, speak Khowar (or Chitrali), one of the Dardic languages, which is also spoken in parts of Yasin, Gilgit, Ghizer and Swat. Pashto language is also spoken and understood by some in the city. Chitral is known for the famous Kalash tribe polytheist native inhabitants that ruled the region for centuries later invaded by "Khow". The Kalasha reside in an enclave of three remote valleys west of Ayun, which is ten miles (16 km) down from Chitral town. The Chitral culture is Islamic and contrasts considerably with the urban cities of Pakistan as well as the adjacent district of Gilgit. Unlike the rest of Pakistan where cricket dominates, polo is most popular sport, with football being the most played sport. A number of sport festivals and tournaments are held throughout the year, including the Shandur polo tournament held at the highest polo ground in the world. Around 15,000 people travel to Shandur for the tournament, which lasts around a week. Shandur Polo Festival is Played Near LAspur Vally. Amir Ullah Khan YAftali who is taken a Noble price from the X MNA Abdul Akber Chitrali. He was a captain of Laspur Polo Team since 15 years and also member of District council Chitral three times. One of the major attractions of Chitral are the Kalash valleys-the home of the Kafir-Kalash or "Wearers of the Black Robe", a primitive pagan tribe. Their ancestry is enveloped in mystery and is the subject of controversy. A legend says that five soldiers of the legions of Alexander of Macedon settled in Chitral and are the progenitors of the Kafir-Kalash.

Quetta City

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Quetta is the largest city and the provincial capital of the Balochistan Province of Pakistan. Quetta is known as the "Fruit Garden of Pakistan", due to the diversity of its plant and animal wildlife. Situated at an average elevation of 1,654 metres (5,429 ft) above sea level. Quetta sits near the Durand Line border with Afghanistan and is an important trade and communications centre between the two countries as well as an important military location occupying a vital strategic position for the Pakistani Armed Forces. The city lies on the Bolan Pass route which was once the only gateway to and from South Asia. The city was the closest city to the 1935 and the 2008 earthquakes both of which resulted in a great deal of damage to the city and significant loss of life. Quetta has a desert climate (Köppen BWk) with a significant variation between summer and winter temperatures. Summer starts in late May and goes on until early September with average temperatures ranging from 24-26 °C (75-78 °F).The highest temperature in Quetta is 42 °C (108 °F) which was recorded on 10th July, 1998.
Quetta is a tourist attraction for foreigners to whom it is advertised as a "thrilling location, full of adventure and enjoyment". Among the attractions are the bazaars located on the Shahrah-e-Iqbal (Kandahari Bazaar) and Shahrah-e-Liaquat (Liaquat Bazaar and Suraj Gang Bazaar. In the bazaars are colourful handicrafts, particularly Balochi mirror work and Pashtun embroidery both of which are admired world-wide. The Pashtun workers are expert in making fine Afghan rugs, with their pleasing and intricate designs, fur coats, embroidered jackets, waist-coats, sandals and other traditional Pashtun items. Also in the city is the army administered Askari Park, constructed in the 1990s and located on Airport Road, which has a children's playground equipped with modern rides, toys and entertainment.

Hanna Lake, which nestles in the hills ten kilometres (six miles) east of the city, is a startling turquoise pool which contrasts markedly with its bare brown surroundings. An attraction for holidaymakers, with facilities for boat hire and a lakeside restaurant, it is crowded by hikers and campers in holiday periods. At one end there is an irrigation dam while on the eastern shore line there is Hayat Durrani Water Sports Academy, the only water sports training center in Balochistan Province. The Hana Lake Development Authority, the Hayat Durrani Water Sports Academy and Merck Marker (Pvt.) Ltd. have planted a range of trees in the Hanna Lake Mountains both for beautification and the protection of the environment .

History of Mohenjo-daro

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When looking for something in Pakistan that will appeal to the history nut in you, there is no other place that can beat Mohenjo-daro. Located in the ancient Sind Province, Mohenjo-daro is geographically in the southern portion of the country. It was one of the most prosperous cities of the Indus civilization, owing partially to its location on the Indus River’s right bank. This UNESCO World Heritage Site was established at least 4000 years ago. The city, which used to measure around one square mile, easily became a hub of the civilization in the Indus Valley. At that time, it was one of the earliest human settlements anywhere in the world and one of the most planned cities. During its ancient heyday, around 500 people lived in Mohenjo-daro.

The ancient city was then divided into two portions – the Citadel and the lower city. In the Citadel, there was a public bath with elaborate brickwork decorating it and an advanced drainage system. An imposing veranda used to surround this part of the city. The lower city, meanwhile hosted a granary, residences and assembly halls. The streets were planned in a precise manner, with straight orientation and connecting all parts of the city.

The city suffered devastation when the Indus River changed its course. The whole civilization was submerged and after centuries, the ruins of what used to be a glorious city remains, attracting tourists from all around the globe. In 1922, it was rediscovered and excavated by an officer of India’s Archeological Society. If you have the chance to visit the place, you can marvel at the ruins that have though time been carefully reconstructed. Unfortunately, part of the city has been losing a lot of important archeological artifacts due to looting and illegal acts. A visit to the site’s museum will also provide fascinating insight into this city’s history.

History of Old City Bahawalpur

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Bahawalpur City, is located in southeastern Punjab province, Pakistan. Bahawalpur is 889 kms from Karachi.

Saraiki is the local language of the area. Urdu, Punjabi and English are also spoken and understood by most of the people.
Bahawalpur originally was a vassal of the great Sikh empire built by Maharajah Ranjeet Singh. In 1936 Bahawalpur stopped paying tribute and openly declared independence. In the Anglo Sikh wars Bahawalpur supported the British and this gurantedd its survival.The founder of the

State of Bahawalpur was Nawab Bahawal Khan Abbasi I. The Abbasi family ruled over the State for more than 200 years (1748 to 1954). During the rule of the last Nawab Sir Sadiq Muhammad Khan Abbasi V, Bahawalpur State was merged with Pakistan. During the 1960's (1954) the Nawab agreed (Agreement Dated 3rd October, 1947) for Bahawalpur to be absorbed into modern Pakistan. He was however given special priveledges including the right to import several cars duty free each year. Bahawalpur was formerly the capital of the state and now is the District and Divisional Headquarters of Bahawalpur Division.
The Nawabs of Bahawalpur originally came from Sindh; they formed a princely state and assumed independence in 1802.

The City, which lies just south of the Sutlej River, was founded in 1748 by Muhammad Bahawal Khan and was incorporated as a municipality in 1874. It is the site of the Adamwahan (Empress) Bridge, the only Railway Bridge over the Sutlej River in Pakistan, and has rail links with Peshawar and Karachi.

The region surrounding Bahawalpur to the west, called the Sindh, is a fertile alluvial tract in the Sutlej River valley that is irrigated by floodwaters, planted with groves of date palms, and thickly populated. The chief crops are wheat, gram, cotton, sugarcane, and dates. Sheep and cattle are raised for export of wool and hides. East of Bahawalpur is the Pat, or Bar, a tract of land considerably higher than the adjoining valley. It is chiefly desert irrigated by the Sutlej inundation canals and yields crops of wheat, cotton, and sugarcane. Farther east, the Rohi, or Cholistan, is a barren desert tract, bounded on the north and west by the Hakra depression with mound ruins of old settlements along its high banks; it is still inhabited by nomads. The principal inhabitants of the region surrounding Bahawalpur are Jat and Baluchi peoples. There are many historical sites in the area, including Uch, southwest of Bahawalpur, an ancient town dating from Indo-Scythian (Yüeh-chih) settlement (c. 128 BC to AD 450). Pop. (1981) City, 180,263; (1981 prelim.) metropolitan area, 695,000.

Bahawalpur is also an important agricultural training and educational center. Soapmaking and cotton ginning are important enterprises; cotton, silk, embroidery, carpets, and extraordinarily delicate pottery are produced. Factories producing cottonseed oil and cottonseed cake were built in the 1970s. It is an important marketing center for the surrounding areas and is located on the crossroads between Peshawar, Lahore, Quetta and Karachi. Bahawalpur is also known for its distinctly embroidered slippers and shoes and the filigree pottery which is made here.

The City is located favorably for commerce, lying at the junction of trade routes from the east, south-east, and south. It is a center for trade in wheat, cotton, millet, and rice grown in the surrounding region. Dates and mangoes are also grown here. Canals supply water for irrigation. The principal industries are cotton ginning, rice and flour milling, and the handweaving of textiles.

Sutlej (Chinese, Langqên Zangbo or Xiangquan He; Indian, Satlej), chief tributary of the Indus River. It rises in Tibet, flows south-west through Himachal Pradesh State, India, and then passes through the great arid plains of Punjab Province, Pakistan, joining the Indus after a course of about 1,450 km (900 mi.). The Sutlej is the south-easternmost of the five rivers of the Punjab, the other four being its two main tributaries, the Beâs and the Chenab, together with two branches of the latter. Below the confluence of the Beâs, the river is sometimes called the Ghara, and its lowest course, after receiving the Chenab, is called the Panjnad ("five rivers").

Bala Hisar Peshawar

2011-07-07T07:21:00.000-07:00

Bala Hisar Fort is one of the most historic places of Peshawar. The word Bala Hisar is from Persian, meaning, “elevated or high fort”. According to Dr. Hussain Khan, the name was given by the Afghan King Timur Shah Durrani (1773–1793). The Sikhs who conquered Peshawar in the early 19th century named it Samir Garh in 1834 but the name did not become popular.. Located just to the North West of the city and the North of the Lady Reading Hospital, Bala Hisar covers a part of the ancient Shalamar Garden of Peshawar. This many centuries old Fort of Peshawar, along with many gardens around the city, were destroyed by the Sikhs, but a Sikh sardar, Kurruck Singh, is said to have rebuilt the fort of Bala Hisar of unburnt bricks and named its Suumunger.These are the references to the strengthening of the fort of Peshawar by King Babar, which confirms the existance of the fort before Mughals. The present burnt brick structure of the fort belongs to the British era. This historic fort is now occupied by the Frontier Constabulary.

The fort stands on a high mound in the northwestern corner of Peshawar City. Not long ago, the fort used to be conspicuously away from the old city of Peshawar, but now the construction of new buildings has covered space between the old city and the fort. However, the fort's position on a high mound gives a commanding and panoramic view of Peshawar and the entire Peshawar valley.
In the early nineteenth century, Peshawar was the summer capital of the Kingdom of Kabul and the Balahisar the residence of Afghan kings. The Sikhs fought and defeated the Kabul Barakzais in the Battle of Nowshera in early 1823. On conclusion of this battle, fought on the right bank river Indus, the Sikhs chased the retreating Afghans past Peshawar through the Khyber Pass.

Kaghan Valley

2011-07-06T23:58:00.000-07:00

Kaghan valley is very beautiful place in pakistan. Kaghan valley is located in the distt mansehra of N.W.F.P Pakistan. It is one of the best visiting places in pakistan. Kaghan valley is about 48km from naran. naran valley is accessable by a road from mansehra. Kaghan valley is famous for its mountains, dales, lakes, water-falls, streams and glaciers. The road from balakot is very close to the river and it give wonderful scenes. The valley is surrounded bt the forest and peaks of mountains. Kaghan valley is very attractive to tourests. There are many big and small lakes in the valley of kaghan. Popular lakes in kaghan valley are lake saif ul malook, lulusar lake and Dudipatsar lake. You can also do fishing. You can also visit naran which is near the valley of kaghan. Kaghan is famous for its artistically-carved walnut handicrafts, embroidered shawls, shirts and woolen blankets. There are many Hotels and resturant in kaghan valley and in mansehra also you can enjoy it. Kaghan is full of scenic beauty it is full of thirll and excitment.Kaghan is best in summers. kaghan valley is such a deeply satisfying experience.Kaghan is best tourest destination in pakistan. Kaghan is base of whole area. Kaghan valley is most beautiful valley in pakistan. A visit to kaghan valley will leave you enhanced by spectacular beauty of its mountain, glaciers and lush greenery. Its mountains, lakes, water-falls, streams and glaciers are still in an unbelieveable pristine state, an un-spoilt paradise. The ranging Kunhar river accompanies the steep winding road which leads to the Kaghan Valley. Kaghan valley is unforgetable place in Pakistan.

Neelum valley in Pakistan

2011-07-06T23:53:00.000-07:00

Neelum valley is very beautiful place in Pakistan. Neelum is one of the best visiting place in pakistan. Neelum valley is located in Azad Kashmir, Pakistan. Neelam valley is a 144 km long bow-shaped deeply forested region in Azad Kashmir. Neelum valley is present in the north east of muzaffarabad. The kaghan vallry and neelum valley are separatted by snow-covered peaks. Neelum valley is 4000m high from sea level. Excellent scenic beauty, panoramic views, towering hills on both sides of the noisy Neelum river, lush green forests, enchanting streams and attractive surroundings makes the valley more attractive. All necessary facilities via bazaars, post offices, banks, hospitals, and telephone exchanges are present. Neelumvalley. There are two approaches to the valley. One from the Kaghan Valley which is linked with it at two points, the Nuri Nari Hali (Pass) and the Ratti Gali and many minor Passes. From Dawarian it takes two days for hiking or riding and night stay at Dharian at 12,000 feet. The second approach is from Muzaffarabad. It is a distance of 55 miles which is jeepable in fair weather. Neelum river increases the beauty of valley It is named after the river Neelum which is famous for its crystal bluish water and that is the reason for its name Neelum. Fising is a very good activity in neelum. Peoples from all around the world and from pakistan comes here to enjoy the beauty of Neelum valley. There are many Hotels and Resturants are available in Neelum valley.

Badshahi Mosque In Lahore

2011-07-06T23:47:00.000-07:00

The word Badshahi is derived from the word Badshah which means king. Badshahi mosque was build by Mughal Emperor Aurangzeb. Badshahi mosque was build in 1673. Badshahi mosque is located in Lahore. Badshahi mosque is very beautiful mosque in Pakistan. Badshahi mosque is largest mosque in Pakistan and in South Asia and is and is 6th largest mosque in the world. In 1993, the Government of Pakistan recommended the inclusion of the Badshahi Mosque as a World Heritage Site in UNESCO's World Heritage List, where it has been included in Pakistan's Tentative List for possible nomination to the World Heritage List by UNESCO.

he Badshahi Mosque was built opposite the Lahore Fort, emphasizing its stature in the Mughal Empire. It was constructed on a raised platform to avoid inundation from the nearby Ravi River during flooding. The Mosque's foundation and structure was constructed using bricks and compacted clay. The structure was then cladded with red sandstone tiles brought from a stone quarry near Jaipur in Rajasthan. The architecture and design of the Badshahi Mosque closely resembles that of the slightly smaller Jama Mosque in Delhi, India, which was built in 1648 by Aurangzeb's father and predecessor, Emperor Shah Jahan. Its design was inspired by Islamic, Persian, Central Asian and Indian influences. Like the character of its founder, the Mosque is bold, vast and majestic in its expression.
The interior of Main Prayer Hall is richly embellished with stucco tracery (Manbatkari), fresco work, and inlaid marble.
The exterior is decorated with stone carving as well as marble inlay on red sandstone, specially of lotiform motifs in bold relief. The embellishment has Indo-Greek, Central Asian and Indian architectural influence both in technique and motifs. n 2000, the repair work of marble inlay in the main vault was repaired under the supervision of Saleem Anjum Qureshi. On the occasion of the second Islamic Summit held at Lahore on February 22, 1974, thirty-nine heads of Muslim states offered their Friday prayers in the Badshahi Masjid, led by Maulana Abdul Qadir Azad, the 'Khatib' of the mosque.

Recently a small museum has also been added to the mosque complex, which contains relics of Muhammad, his cousin, and his daughter, Hazrat Fatima Zahra.

History of My City Lahore

2011-07-06T21:56:00.000-07:00

Lahore is the second largest city in Pakistan with a population of roughly 8.5 million. The traditional capital of Punjab for a thousand years, it had been the cultural center of Northern India extending from Peshawar to New Delhi. This preeminent position it holds in Pakistan as well. The people of Lahore, when they want to emphasize the uniqueness of their town say "Lahore is Lahore". Lahore is the city of poets, artists and the center of film industry. It has the largest number of educational institutions in the country and some of the finest gardens in the continent.

Apart from being the cultural and academic centre of the country, Lahore is the showcase for Mughal architecture in Pakistan. For more than 200 years, beginning from about 1524 AD, Lahore was a thriving cultural centre of the great Mughal Empire. Mughal Emperors beautified Lahore, with palaces, gardens and mosques.

The original citadel city is situated one mile to the south of the river Ravi, and some 23 miles from the eastern border of the Punjab district. The walls of the city, when they were still standing, gave it a shape of a parallelogram. The total area inside the walls encompassed roughly 461 acres of land. The city is slightly elevated above the plain, and has a high ridge within it, running east and west on its northern side. The whole of this elevated ground is composed of the accumulated debris of many centuries.

The origins of Lahore are shrouded in the mists of antiquity but Lahore is undoubtedly ancient. Legend has it that it was founded about 4,000 years ago by Loh, son of Rama, the hero of the Hindu epic, the Ramayana. Reminiscence of its hoary past are the remains of a subterranean temple attributed to Rama, in the northern part of the Royal Fort. Historically, it has been proved that Lahore is at least 2,000 years old. Hieun-tasng, the famous Chinese pilgrim has given a vivid description of Lahore which he visited in the early parts of the 7th century AD. Lying on the main trade and invasion routes to South Asia, Lahore has been ruled and plundered by a number of dynasties and hordes. Muslim rule began here when Qutub-ud-Din Aibak was crowned in Lahore in 1206 and thus became the first Muslim Sultan of the subcontinent. It waxed and waned in importance during the Sultanate. However, it touched the zenith of its glory during the Mughal rule from 1524 to 1752. The Mughals, who were famous as builders, gave Lahore some of its finest architectural monuments, many of which are extinct today.

It was Akbar's capital for 14 years from 1584 to 1598. He built the massive Lahore Fort on the foundations of a previous fort and enclosed the city within a red brick wall boasting 12 gates. Jahangir and Shah Jahan (who was born in Lahore) extended the fort, built palaces and tombs, and laid out gardens. Jahangir loved the city and he and his wife Noor Jahan are buried at Shahdara. The last of the great Mughals, Aurangzeb (1658-1707), gave Lahore its most famous monument, the great Badshahi Masjid (Royal Mosque) and the Alamgiri gateway to the fort.

During the eighteenth century, as Mughal power dwindled, there were constant invasions by the likes of Nadir Shah and Ahmed Shah Abdali. Lahore was a suba, a province of the Empire, governed by provincial rulers with their own court. These governors managed as best they could though for much of the time it must have been a rather thankless task to even attempt. The 1740s were years of chaos and between 1745 and 1756 there were nine changes of governors. Invasions and chaos in local government allowed bands of warring Sikhs to gain control in some areas. Lahore ended up being ruled by a triumvirate of Sikhs of dubious distinction for about 30 years before Maharaja Ranjit Singh came to power in 1799 and finally managed to bring order for 40 odd years. He tried to bring back a glimmer of Mughal glory by renovating some of the monuments while adding some of his own. Because of scarcity of building material, marble and semi-precious stones were appropriated from the existing buildings to be used in the Sikh projects all over the empire. In general however, the Sikh period was bad news for the protection of ancient buildings. Some survived, misused and knocked about a bit and a few new ones were added. Nevertheless, descriptions of Lahore during the early 19th century refer to it as a "melancholy picture of fallen splendor."

The British, following their invasion of Lahore in 1849, added many buildings in "Mughal-Gothic" style as well as some shady bungalows and gardens. Early on, the British tended to build workaday structures in sites like the Fort, though later they did start to make an effort to preserve some ancient buildings. The Lahore Cantonment, the British residential district of wide, tree-lined streets and white bungalows set in large, shaded gardens, is the prettiest cantonment in Pakistan. Since Independence in 1947, Lahore has expanded rapidly as the capital of Pakistani Punjab.

Today, Lahore can be best described as a city that is just so wonderful, so very fabulous, that every nook and corner of the city speaks of a certain vibrance, a certain zeal, a spirit of life, which cannot be found anywhere else in the world. Perhaps it is the maturity of the city, which manifests itself in the various parts of Lahore. It is present in the monuments, in the bazaars, in the old buildings lining the Mall, or in the vast expanses of the sports grounds in the Cantonment. But most vividly, this great Lahori spirit is visible in the people of Lahore, the Zinda dilan-e-Lahore (The Zealous of Lahore).

Lahore is a city of culture, of history, of an unrivaled charm that sets it apart from every other city on earth. It seems that great Lahori spirit has invaded and saturated this city over the centuries, to the effect that Lahore today is not just a city, not just a place in one corner of this planet, but a whole universe in itself; what to say of similarities to other Mughal cities...the average Lahori is that same old Mughal prince of bygone ages, one only has to get to know him. There is an old saying, that in every Lahori, there is a Mughal prince.

The description of the pure Lahori spirit conveniently evades the mind, adding to the mysteries of this city. At best, it can be said that this spirit pervades the citadel and the slum alike. The city has known ages of cultural, intellectual, musical, literary and humanistic evolution, which has consequently led to the fermentation and over fermentation of this rich brew we call Lahore. Few cities of the world, if indeed any, can lay claim to such a wonderful past or present.

All this makes Lahore a truly rewarding experience. The buildings, the roads, the trees and the gardens, in fact the very air of Lahore is enough to set the mind spinning in admiration. Many a poet has written about this phenomenon one experiences in the environs of Lahore. When the wind whistles through the tall trees, when the twilight floods the beautiful face of the Fort, when the silent canal lights up to herald the end of another chapter in history, the Ravi is absorbed in harmony, mist fills the ancient streets, and the havelis come alive with strains of classical music, the spirit of Lahore pervades even the hardiest of souls.

History Of Industrial City Faisalabad

2011-07-06T21:43:00.000-07:00

The city was founded by the British Governor General To Punjab Sir James Loyal for whom it was originally named Lyallpur. Prior to the British making the area into an urban center, it largely consisted of various villages. However, the construction of various canals allowed the area to be irrigated. After the founding of the city, people were invited to the city with promises of land if they were to work it. This allowed the city to grow rapidly. In 1977 city was renamed Faisalabad in honor of King Faisal of Saudi Arabia who had been assassinated.

The city of Lyallpur , multicolored jewel of the lower Chenab organization area, came into being in 1880. The city which is now well known as "Manchester of Pakistan" for its industrial activity, was nothing but a desolate tract of land 100 years age. It did not rain here for weeks together and when it rained, the water vanished in the city land in no time. There was no village nearby.

In 1895, the rail link between Wazirabad and Layallpur was effected. The building of Railway Station wanted time, therefore, a Goods train wagon served as Lyallpur Railway Station. As the progress ol colonization stepped up the Lyallpur was given the status of Tehsil of District Jhang and its administration carried on the tents on the old Theh of Pucca Mari near Tariqabad.The Majestic Clock Tower of Lyallpur was constructed out of the funds raised by the Zamindars who collected it at a rate of Rs. 18 per square of land. The fund thus raised was handed over to the Municipal Committee which got it completed.

In 1902, the population of the town had exceeded 4,000. A considerable number of houses and shops to cater to the ordinary needs of the population had constructed.

In 1903, decision to have an agricultural college was made. In the very next year, 1904, the new district of Lyallpur was constituted comparing of Tehsils of Lyallpur, Samundri and Toba-Tek-Singh with a subtehsil at Jaranwala which later turned into a full fledged Tehsil.

In 1906, the District Headquarters began to function at Lyallpur and all the bazars and mohallas within the bounds of circular road were nearing completion and city began to spread outside the circular road. The Town Committee which has come into being in 1904, was upgraded as Municipal Committee in 1909 and Deputy Commissioner was declared to be the lst Chairman.In 1916, the grain market saw its shops surging with customers. In the same year the civil Hospital was expanded. With the advent of the world war II, the political awakening sprinkled its influence over the city. Revolutionary meetings were held. Fiery speeches were made. slogans were written on the walls.

In 1943, the late Quaid-e-Azam came to Lyallpur and addressed a gathering of over 2 lakh in Dhobi Ghat Grounds. And, on March 3, 1947, when Pakistan was accepted as an independent unit, the Muslims of Lyallpur held special prayers and distributed sweets and food among the poor.

After Independence

After the independence, the city of Lyallpur marched rapidly on the path of progress. The city which had so far been known for its grain market, became a great commercial and industrial centre. The population of the city which is in 1901 hardly touched the figure of a few thousands soared up to lacks. Medical and educational level was lifted up. In 1977, the name of the city was changed to Faisalabad, after the name of the late king of Saudi Arabia, Shah Faisal-bin-Abdul Aziz. In 1985, the city was upgraded as a division with the districts of Faisalabad, Jhang and Toba-Tek Singh.

LOCATION Faisalabad is called Manchester of Pakistan. It is having a lot of Textile and other mills. It is famous for its eight bazaars. Faisalabad is an industrial city of Pakistan, Situated 225-miles (360 kilometers) south of the capital Islamabad. The district lies from 30-35 to 31-47 north Latitudes and 72-73 to 73-40 east longitudes. Gujranwala And Sheikhupura districts bound it in the north. In the East by Sheikhupura and sahiwal districts. In the south By Sahiwal and Toba tek singh districts and jhang. District is to its west. The city covers an area of 5,856 Square kilometers. The city is linked to m-2 motorway (Islamabad-Lahore motorway) with m-3 motorway section (Pindi-Bhattian-Faisalabad motorway). Faisalabad (Formerly Lyallpur) is a road and railway junction, which lies in an area watered by the Lower Chenab Canal. Cotton, wheat, vegetables, and fruits are grown there and the city is also an industrial centre with railway-repair yards, engineering works, and mills that process sugars, flour, and oil seed. Produce includes super phosphates, cotton and silk textiles, hosiery, dyes, agricultural equipment, and ghee (clarified butter). Faisalabad is the site of the University of Agriculture, founded in 1909.

Literature: Nusrat Fateh Ali khan, the famous singer And musician born in this city; Afzal Cheema, the former Chief justice of Lahore high court also belong to this City.

Art: the famous clock tower of Faisalabad has 8 Streets leading from it and was designed in a pattern so As to form union jack.

Cinemas:Faisalabad district has twenty-four cinemas, With a total seating capacity of 16,688. It provides an Entertainment towards its residents by showing Urdu, Punjabi and English movies.

DRYPORT: Faisalabad has established a dry port, which Presently handles over 60 metric tons of cargo per day. The port has its own road and railroad links with Lahore, Islamabad, Peshawar and Karachi. The export Cargo at Faisalabad dry port is increasing every year. According to the Faisalabad dry port trust, it Handled l7,468 export cargo containers, worth Rs.28,600 Million during the first 10 month of the current Calendar year. DP provided lucrative Incentives to the exporters of Faisalabad and offered Certain concessions in fdpt tariff to the importers. It Handled 1,847 import cargo containers during the same Period, worth Rs. 1,500 million Faisalabad.

GULISTAN COLONY: One of the most prominent places of Faisalabad is Gulistan Colony which is one of the oldest colony of the Faisalabad bearing outstanding environment and is the nearest approach to top facilities including Motor way

History Of Old City Multan

2011-07-06T21:20:00.000-07:00

IKHLAQ AHMED QADRI in the context of the celebrations of 5000 years of Multan, beginning from November 2000 provides interesting information about this ‘city of Saints’.

Multan as a tradition which goes back to the Bronze Age. Rich in archaeology and the history, the city has a lot to offer for those in search of culture. But, more then anything, it’s the monuments that give the region a glory of its own.

Old Multan is actually a fortified city built on a huge ancient mound and with six gates set at different places. The six entrances to the old city are; Dault Gate, Bohar Gate and Lahori Gate. Three of these (Dault, Lahori and Pak) Gates have been destroyed while the remaining three are intact, although even these are actually reconstruction, from the British period. All the existing gates are of one and the same design. A circular road, locally known as the "alang" runs right around the old city, but inside the fortification wall and not outside it as in common on other old cities. However, a modern circular road also runs on the outer side of the city. The walled city is densely populated with narrow streets, winding lanes and old style houses built quite close to each other. As Multan was once a centre for wood carving, some of its old houses have good specimens of woodwork on their windows and doors.

Being a historical city, Multan is full to tombs, mosques and other monuments of Muslim origin. Apart from historical buildings, there are two other objects in the city which have almost come to be regarded as monuments on account of their excellent workmanship. These are the two huge, carved wood "Tazzia models", which are the best specimens of craftsmanship.

Multan, it is not surprising, is also known as "Mandinatu-Aulya", the city of saints. It has tombs, mosques and "Khanqahs" (hospices) of saints. Keeping in view their historical value, priceless art work, architecture style and craftsmanship involved, all these monuments are beautifully decorated and ornamented with blue titles, fresco-paints and mosaic work, and some with the delightful and soothing Kashi and Naqashi work for which Multan is famous.

Multan was an important city even before Islam but it gained importance after the arrival of Islam. Hence most of the crafts and monuments of artistic value are clearly influenced by Islam.

THE HISTORICAL TOMBS

The history of Multan’s Muslim architecture begins with the Muslim conquest. Little is known about the architecture of Multan prior to the 11th century, though elsewhere in Pakistan we can trace the genesis of Muslim architecture from the 8th century A.D. During the 13th and 14th century, a new style of architecture was introduced for funerary memorials of the Muslims in and around Multan the style begin with the tomb of Baha-ud-din Zakariya and culminated in the mausoleum of Shah Rukn al-Din Rukn-I- Alam, which has been admired as "one the most splendid memorial ever erected in the honour of the dead.

These two mausoleums served as perfect models for the future architecture. The architects continued to imitate them for well over six hundred years. The popularity of the style did not lessen even when the more refined and gorgeous Mughal style of Rukn-e-Alam is the beautiful tomb of Sultan Ali Akbar at Suraji Miani near Multan, which was erected in the Mughal period (992/1585).

Some of the common features of all mausolea in Multan are their tapering walls, single dome and the glazed tile decoration on the exterior. Another widespread feature is a wooden canopy, over the main grace. Decorated with carving and grills, the ceiling of the canopy is always adorned with glazed tiles of different motifs. Occasionally the grills are made of marble, ornamented with beautiful geometric designs.

THE TOMB OF SAINT BAHAUDDIN ZAKARYA

Standing at the northeastern side of the old fort which is situated on the high mound, is the tomb of Shikh-al-Kabir, Bahauddin Abu Mohammed Zakariya Al-Qurashi. The tomb occupies the centre of a vast oblong open area measuring 260 feet N.S by 203 feet E.W and is enclosed by a perimeters brick wall. It has two main gates one on the east and the other on the West Side. There is a vow of fourteen "Hujras" on the north for the "Zaireen".

The tomb was almost completely ruined during the siege of Multan in1848 AD by the British army but was repaired immediately by Makhdum Shah Mahmud. There is no original inscription on the body of the tomb to show the date of its construction and the subsequent repairs. However, from the fact that here lies the great Shaikh Bahauddin Zakariya who had erected it himself during his prime time, it can be said that it belongs to the early decades of the 13th century. The Shaikh died on the 7th of Safar (661/21 December 1262).

THE TOMB OF SHAH RUKN-E-ALAM

The mausoleum of Shah Rukn-e-Alam is also situated on the fort mound. The Shaikh was the son of Pir Sadar-Al-Din Arif born at Multan on the 9th of Friday Ramazan 649/26 November 1251. He was the grandson and successor of Shaikh Baha-Al-Din Zakariya.

Shaikh Rukn-i-Alam (Rukn-al-Din) died on the 7th of Friday (735/3 Jamadial-Awwal, January 1335). He was buried in the mausoleum of his grandfather, according to his own will. After sometime, however, his coffin was transferred to the present mausoleum. It was constructed, according to a popular belief, by Ghiyas-al-Din Tughluq (1340-1350) during the days of his governorship of Depalpur, but was given by Feruz Shah Tughluq to the descendents of Shah Rukn-I-Alam for the latter’s burial. The mausoleum of Rukn-I-Alam has been admired by not only the travelers and chroniclers but also by the art-historians and archaeologist who wrote the architectural history of the subcontinent.

The tomb was built on octagon plan, 90 ft in diameter with walls which are 414 ft high and 13.3 ft thick. The mausoleum was constructed with burnt bricks and supported by timber framing, and decorated with tile faced bricks and wood beams. The whole structure is divided into three stories. Over the second story is a smaller Octagon, leaving a narrow3 passage all around the place, above which stands a hemispherical dome. As the tomb is standing on a high artificial mound, it is visible from about 45 kilometers. Most of its patterns are geometric-created by arranging the glazed tiles-and a living testimony to creative genius of their designers. The building is also decorated with some floral as well as calligraphic patterns. In the 1970s the mausoleum was thoroughly repaired and renovated by the Auqaf Department of the Punjab Government. The entire glittering glazed interior is the result of new tiles and brickwork done by the Kashigars of Multan. This clearly demonstrates the talents and dexterity of the local craftsmen.

THE TOMB OF SHAH SABZWARI

The tomb of Shah Shamas Sabzwari is situated near the Aam Khas Bagh, about a quarter of a mile on the east of the ancient port on the high bank of the old bed of the Ravi which is now filled with a multitude of modern buildings. Shah shams Sabzwari was a celebrated "Ismaili Dai". Very little is known about Shams Sabzari’s life. According to a popular legend, he arrived in Multan at the time of Shaikh Baha-al-Din Zakariya. He breathed his last at the age of 111 years in 675/1276 and was buried in Multan.

The main features of the tomb are similar to those of the city’s other major tombs. It has a square hall in an Octagon shape topped by a high dome. There is a verandah all-round the grave-chamber, with fine arches in every side and a single entrance to the hall. In the courtyard, which is at a lower level than that of the verandah, there is small mosque. Like other decorated tombs of Multan, this tomb is also ornamented with Kaashi tile work and Naqashi work. But recently a fire damaged its entrance seriously.

THE TOMB OF SHAH YOUSUF GARDEZI

This famous tomb is situated near the Bohar Gate. Its building is quite different from the city’s other tombs, with a rectangular hall and a flat, dome-less roof. The hall, which has a small door towards the end of one of its longer sides, is constructed in a big compound. On one side of the compound stands the large hall of an imambargah. The tomb’s present building is a completely renovated one. The rectangular building is thoroughly covered with the blue Multani tiles, decorated with countless floral and geometric patterns arranged in large rectangles, square and border. The skyline is a miniature replica of a fort’s battlement and has a row of arches with borders raised in relief. Below the parapet wall runs a continuous calligraphic border on all four sides. The standard of this calligraphy, however, is not very high. Only blue and while have been used, the motifs include a rich variety of floral patterns.

THE MAUSOLEUM OF SULTAN ALI AKBAR

This tomb is situated in Suraj Miani, a locality in the northwest of the ancient city. Sultan Ali Akbar was a saint of Islamic order, and was the great grandson of Shams-Sabzwari. This is the only epigraphical evidence available about the saint on the façade of the mausoleum, however, the tomb is a very important contribution towards the adoption assimilation and spread of Multani architecture where almost every characteristic of the Rukn-I-Alam’s tomb including the octagonal plan, tapering turrets, the three storied well balanced and harmonious elevation, embellished with colourful tiles revetment, and screened window opening, his some horizontal as well oblique so also noticeable. It is because of this that the monument has been nicknamed the "Little Rukn-i-Alam". It has glazed style design used according to the available space. The mausoleum stands on a six feet high square platform.

Tomb of Hafiz Muhammad Jamal

This tomb is situated near Aamkhas Bagh surrounded with thick heavy wall of small bricks. The main square building includes a large hall, surrounding veranda and a Majlis Khana.

The tomb was built in 19th century during the reign of Ranjit Singh ( 1810). The land for the tomb was given by Sawanmal, the governor of Multan in those days. The main building was constructed under the supervision of Khawaja Khuda Bakhsh "Tami Waly" and Khawaja Muhammad Isa of Khanpur. With passage of time the building and its decoration were badly damaged, although necessary repair work was carried out on the original pattern in 1972-74. With the exception of the main entrance, the exterior of the tomb is very simple. However, the interior is profusely decorated with Kashi work and glass mosaics – Shisha MinaKari, While the tomb itself is exceptionally fine example of mosaic work. All the motifs and pattern are floral, with different colours.

Hanna Lake Quetta

2011-07-06T19:37:00.000-07:00

Hanna Lake a delightful picnic spot near Quetta city in Pakistan and is one of the main attractions in the city. The lake is located a little short of the place where the Urak Valley begins and 10 km from Quetta. The greenish-blue waters of the lake provide a rich contrast to the sandy brown of the hills in the background.

Golden fish in the lake comes swimming right up to the edge of the lake. There is a lakeside restaurant with picnic tables shaded by pine trees. At one end, the irrigation dam rises out of the depths like battlements of a fort.

Islamabad Capital Of Pakistan

2011-07-06T19:30:00.000-07:00

Islamabad is capital city of Pakistan. Islamabad is tenth largest city of Pakistan. Islamabad is very beautiful city in Pakistan. The population Islamabad is more than 1.21 million. Islamabad is located in the Pothohar Plateau in the north of Pakistan. Islamabad is a well-organized city divided into different sectors and zones. Islanabad was ranked as a Gamma world city in 2008. The city is home to the famous Faisal Mosque, the largest mosque in South Asia and the sixth largest mosque in the world. Islamabad has the highest literacy rate in Pakistan and is home to the some of the top ranked universities in Pakistan, including Quaid-i-Azam University, Pakistan Institute of Engineering & Applied Sciences and the National University of Sciences and Technology. Allama Iqbal Open University in Islamabad is the world's largest university by enrollment. Islamabad has attracted people from all over Pakistan, making it the most cosmopolitan city in the country. Islamabad's architecture is a combination of modernity and old Islamic and regional traditions. The Saudi-Pak Tower is an example of the integration of modern architecture with traditional styles. The fastest growing metropolis in the country, Islamabad is progressing and developing rapidly. The city brims with activities, places to visit, cultural and heritage sites and contains a wealth of entertainment. Combining a rich history, the confluence of many a civilization and temperate climate, Islamabad - the capital city of Pakistan, is one of the most beautiful cities in the South Asian region. Wide, tree-lined streets adorn the various sectors and zones of the city, making it accessible and spectacular. Administratively, the city is located within the Islamabad Capital Territory, which is federally controlled, even though historically Islamabad has been a part of the Punjab province; more specifically the Potohar Plateau. A meticulously planned city by renowned town planners Doxiadis Associates, Islamabad is the fastest growing city in terms of population, economy and urban development. As this trend continues, the city is shedding its reputation as a city without character, and is fast becoming truly metropolitan. Although the majority of the population in Islamabad traditionally have been employees of the Federal Government, the wealth of the Musharraf years fuelled a boom in Islamabad and it is becoming an important financial and business city. In the last decade there have been vast changes in the city's traditional reputation. Islamabad is the center of business activities of pakistan.
Dreamland Motel, Hotel Ornate, Four Seasons Hotel, serena hotel and marriot hoet are famous hotels of Islamabad.