We all know the importance of education. It is the most important aspect of any nation’s survival today. Education builds the nations; it determines the future of a nation. So that’s why we have to adopt our Education Policies very carefully because our future depends on these policies.
ISLAM also tells us about Education and its importance. The real essence of Education according to ISLAM is “to know ALLAH” but I think in our country we truly lost. Neither our schools nor our madrassa’s (Islamic Education Centres) are truly educating our youth in this regard. In schools, we are just preparing them for “Money”. We aren’t educating them we are just preparing “Money Machines”. We are only increasing the burden of the books for our children and just enrolling them in a reputed, big school for what, just for social status??? On the other hand in our madrassas we are preparing people who finds very difficult to adjust in the modern society. Sometimes it seems that they are from another planet. A madrassa student can’t compete even in our country then the World is so far from him. He finds very difficult to even speak to a school boy. It is crystal clear that Islamic Education is necessary for Muslims but it is also a fact that without modern education no one can compete in this world. There are many examples of Muslim Scholars who not only study the Holy Quraan but also mastered the other subjects like Physics, Chemistry, Biology, Astronomy and many more, with the help of Holy Quraan. I think with the current education system we are narrowing the way for our children instead of widening it. There is no doubt that our children are very talented, both in schools and in madrassas, we just need to give them proper ways to groom, give them the space to become Quaid-E-Azam Muhammad Ali Jinnah, Allama Iqbal, Sir Syed Ahmed Khan, Alberoni, Abnalhasam, or Einstein, Newton, Thomas Edison. The education system we are running with is not working anymore. We have to find a way to bridge this gap between school and madrassa. Robert Maynard Hutchins describes it as “The object of education is to prepare the young to educate themselves throughout their lives.” We should give our youth the way to educate themselves.
Edward Everett said that “Education is a better safeguard of liberty than a standing army.” Sadly, in Pakistan we are spending more budgets on our arms than on education which depicts our ideology about education!!! Since 1947 not a single government is able to change this scenario. In price of a grenade almost 20 to 30 children can go to school for the whole year and the other picture…. a grenade can kill 20 to 30 grown people!!!!!!. So a grenade is damaging in two ways stopping children education and then killing innocent people!!! Why not authorities think about this? Answer…. we all know that!!! Don’t we?
Now lets talk about our Policy Makers, it seems they are not working enough. Every year policy for education is reviewed by the government but the results are same…. Illiteracy rate is going upwards in Pakistan according to a recent survey. Somebody starting “Nai Roshni School”, somebody starting “Parha Likha Punjab” etc. for what to educate Pakistan? Well, I don’t think so. These “People” are playing with our nation for the last 60 years just for their on profits and aims. We should and we have to think about our children education now that are we educating them in the right way? If not, what should we do? We have to act now otherwise it’s going to be too late for PAKISTAN!!!
Lahore Fort also known as Shahi Qila is located in north-western corner of the historical city of Lahore. Though irregular in scheme the fort measures about 427 meters east-west and 335 meters north-south excluding the fortification wall added later during the Sikh rule of Maharaja Ranjit Singh (1799 – 1839 A.D).
The chequered history of the fort is a living witness of the zenith and nadir of the Mughals, the Sikhs and the colonial rulers. The art of the fort building is reflects a series of monuments from Emperor Akbar (ruled: 1556 – 1605) to the Aurangzeb (ruled: 1658 – 1707 ).
The court of Emperor Akbar occupies the south-east area of the fort but most of the building have been extinct and the Masti / Akbari is still facing the Maryam Zamani Mosque. The northern half of the fort with its architectural beauty is divided into six quadrangles; from Akbari Gate to Shish Mahal.
Lahore Fort and Shalamar Garden are enlisted as World Heritage Sites in 1981 by UNESCO (United Nations Educational, Scientific and Cultural Organization). Presently the administrative control of Lahore fort and Shalamar Garden lies with Punjab Government, under Archaeology and Tourism Department of Punjab. A reasonable amount was allocated by Punjab Government in the year 2005-6, for the restoration and conservation of these two monuments.
Notable Buildings and Structures of Lahore Fort:
Akbari Gate / Eastern Gate:
It was built by Emperor Akbar in about 1566 A.D. It was later on called the Masti a corruption of the word in local version Maseet (transformation in English: Mosque). The Empress of Akbar built a mosque outside this gate in 1614 A.D that still exists in good condition. The fort of Akbar’s time had two gates including Masti Gate. The other gate was later replaced by Alamgiri gate in 1673 A.D.
Build by Emperor Aurangzeb Alamgir (ruled: 1658 – 1707 A.D) in 1673 in the west of the fortification wall, it opens in the Hazoori Bagh (Hazoori Garden). It shows a military and pleasing blend of strength, grace and grandeur as well. It has two semi-circular bastions decorated with lotus petal designs at the base.
Diwan-e-Aam (Hall of Public Audience)
Shah Jahan in his fourteenth year of his rule (year 1642 A.D) ordered to construct the hall of forty pillars and its construction was completed in under the supervision of Asif Khan (brother of Nur Jahan, the empress of Shah Jahan’s father, Jahangir). Diwan-e-Aam was collapsed when Sher Singh (son of Ranjit Singh) bombarded Lahore Fort by light guns fighting against Chand Kour the widow of Kharak Singh, the elder son of Ranjit Singh. The British rebuilt it after their occupation of the fort in 1849 A.D. The marble work in the state balcony in this area appears to be the earliest structural existing at Lahore Fort.
Its construction was started by Akbar but completed by Jahangir in 1617-18 A.D. Having been built with the cost of seven lacs (Seven Hundred Thousands) of rupees. Its features reflect Hindu temple architecture referring the Akbar’s policy of tolerance. On the east and west row of dalans (porticos) encircle it and the red sandstone facade of dalans reflects Hindu art enriched with carved columns and elaborated brackets showing animal figurines. In the center of the north side , there is Jahangir’s sleeping room currently being used as Mughal Museum / Gallery. There is also a garden situated in Quadrangle having square marble Mahtabi (platform) in the middle for the use of musicians and dancing girls.
Diwan-e-Khas (Hall of Special Audience)
It was constructed by Shah Jahan in 1645 A.D. It is an arched pavilion sheerly built in semi-chaste marble and its parapet was fashioned with pietra dura work (The art of inlaying semi-precious stones into white marble). There are excellent carved marble screens that are skillfully designed. In the middle of the pavilion a foundation with marble cistern enhanced its royal beauty.
Khwabgah (Sleeping Chamber) of Shah Jahan
It was built by Shah Jahan in 1633 A.D and the work of its construction was entrusted to Wazir Khan (the founder of Wazir Khan Mosque). It existed on the southern end of Shah Jahan’s Quadrangle. It comprises five chambers laid in one row that are exceptionally brilliant with the perforated screen dressed in white marble.
The incised work known as Ghalib Kari in Urdu and stucco tracery on the arches of this monument are the main features of this building. Some fresco paintings are also visible interior of this sleeping chamber.
Makateeb Khana (Reception Chamber)
In the forecourt of Jahangir’s palace and in the north-west corner of Diwan-e-Aam, it was built in 1617-18 A.D during the rule of Emperor Jahangir (1605 – 1627 A.D). It was used as the entrance gate by Muharrirs (Clerks). There the carved Persian inscription on marble slab relates to the construction under the supervision of Mamur Khan.
Moti Masjid (Pearl Mosque)
It is one of those two mosques built in chaste marble by Emperor Shah Jahan. The second one was built at Agra Fort in 1654 A.D. Aurangzeb also constructed a mosque of the same type at Red Fort Delhi in 1662 A.D. They are all titled as Pearl Mosque because of their outlook imbued with white marble. The Sikh rulers in Punjab used the Pearl Mosque at Lahore Fort as treasury and named it as Moti Mandir (Pearl Temple).
Lal Burj (Watch Tower)
The three storied summer pavilion of Lal Burj lies adjacent to Diwan-e-Khas and stands in the corner of Shah Jahan’s Quadrangle. The two stories (not the topmost, that was Sikh addition) together with the basement chambers are the beautiful work of Emperor Jahangir and Shah Jahan. The exterior is beautifully furnished with tile mosaic and filigree work, while the interior is a model of colorful fresco paintings.
Kala Burj (Watch Tower)
This building also used to serve as a summer pavilion and it is similar to Lal Burj in many respects. It occupies north-west corner of Khilwat Khana (Place of Isolation). The topmost storey of the the roofs belongs to British period, being used as bar. The Chhajja (eave) of the Kala Burj is built with interlocked brick work.
Hammam-e-Shahi (Royal Bath)
It was built by Shah Jahan in about 1633 A.D. It lies adjacent to Shah Jahan’s Khwabgah (Sleeping rooms of Shah Jahan) on the west. Thus it is patterned on Turkish style, so it comprises Jama Khana (Dressing and undressing room). The bath also had the facility of warm and hot water.
Paien Bagh (Ladies Garden)
The main feature of the Mughal Garden is the provision of paved paths for the walkways. Paien Bagh was built for royal ladies to sustain their health. There is also a water basin in the middle of the spacious platform built built in brick work.
Hathi Paer (Elephant Stairs)
Built by Emperor Shah jahan in 1631-32 A.D, it was meant for elephants carrying the royalty from and to the palace. So for the purpose, it starts Hathi Paer gate and ends on the outer courtyard of Shish Mahal. It has 58 low and broad steps measuring 216 inches in length and 18 feet and 8 inches in width.
Khilwat Khana (Place of Isolation)
It was built by Shah Jahan in about 1633 A.D. It is located in the northern portion of the Paen Bagh. The plinth and door frames of the pavilion are of marble but its roof is curvilinear type.
Ath Darra (A building having eight openings)
Maharaja Ranjit Singh, who ruled over Punjab, built it and used it for Kacheri (court). The gilt frescos paintings on its northern wall made by Maharaja Ranjit’s court artists reflect the style of Kangra School of Painting all around that speak loudly of its relation with Sikh period. Its ceiling is embellished with beautiful woodwork. The magnificent woodwork with beautiful mirror work is the recent restoration made by the Department of Punjab Archaeology. This monument was constructed at the place of the original entrance of Shish Mahal.
Shish Mahal (Palace of Mirrors)
This celestial looking mirror palace is located in north-west corner of the fort. It is one of the most majestic palaces of the Mughal period. It was constructed under the supervision of Asif Khan for Emperor Shah Jahan in 1631-32 A.D. There is a spacious hall in front with several rooms behind and on the sides. The palace formed the Harm (Ladies portion) of the fort. The rear chamber houses a marble screen beautiful carved out in tendril, floral and geometrical patterns.
The chief features of Shish Mahal are
- Gillt work (placing of pure gold)
- Pietra dura work (inlay of semi-precious stones into white marble)
- Marble perforated screens
- The Aiena Kari (convex glass mosaic work) with Monabat Kari (stucco tracery)
The versatility of variegated marble stone slabs (Sang-e-Musa, Sang-e-Abri, Sang-e-Badal) added the beauty of spacious courtyard in front of the palace. The shallow water basin is constructed in the center of Mahal that comprises four jet fountains. The other building are connected with basin through the four water channels on each side.
Bangla Naulakha (Naulakha Pavilion)
The name is after the cost of rupees nine lacs, spent for its construction. This edifice is renowned for its entirely delicate and minute pietra dura work, wrought in semi-precious stone such as Agate, Jade, Lapis-Lazuli, and Goldstone etc. The ceiling of the pavilion is decorated with looking glass and wooden trellis. This splendor small pavilion is generally placed as one of the best architectural accomplishment of Mughal era.
- According to available historical information the origin of the fort is obscure. However, the existing foundation of Lahore Fort was laid by Emperor Akbar in 1566 A.D.
- The fort was enlisted as a World Heritage Site by UNESCO in 1981.
- The total covered area of the fort is about 20 hectares.
Nature gives birth to great philosophers and poets when the need arises. Natural calamities, wars, epidemics, storms and earthquakes etc causing human sufferings have always given birth to creative minds. Plato was born in 420 BC when his country had almost been ruined as a result of Peloponnesian war. Iqbal was born in 1877 AD when the inhabitants of India were suffering from miseries and deaths while struggling for the Independence of their country from British rule.
The people of Muslim community of India were the worst hit. They were being crushed ruthlessly. At that time Iqbal’s poetry played miraculous role. It awakened the people from slumbering hopelessness, made them stood on their own feet. They were united and then fought courageously for Independence with the result that they achieved a free homeland for them within a few years time.
This means that despite being a creative thinker, Iqbal was addressing the situation at hand. The ideas he enunciated, though intrinsically creative in themselves and abiding in appeal beyond a particular time and place, were yet primarily meant to salvage the bleak Muslim situation in India and the world at large. This makes Iqbal, in a sense, oriented towards the Indian Muslim psyche and situation.
This framework makes his periodic forays into discussing and suggesting solutions to the problems of the Muslim world at large and his consuming concern with the ‘Reconstruction of Religious Thought in Islam’ (1930) – a logical extension of his role as a modern Muslim ideologue, attempting to analyze and, see Muslim India’s problems and predicament on a wider canvas and in a total context. After all, Iqbal regarded India, if only because of the Muslim numerical strength, as ‘the greatest Muslim country in the world’, to quote his own words. These tasks, both critical and onerous as they were, he fulfilled squarely.
His emotion-leaden and soul-lifting poetry was the medium Iqbal chose to bring his people a new awareness of the depths of degradation to which they had fallen, to diagnose their ailments, their predicament and the prime cause of their decline and to warn them of the dire consequences if they failed to mend themselves in good time. A more effective medium he could not have possibly chosen.
For one thing, poetry is the most powerful medium for touching the deepest emotions of people and for driving a message into their subconscious. For another, the Indian Muslims had been among the most poetry-oriented people in the wold, with a long tradition of readily taking to heart what was written in verse. Political orations may stir and audience into action, but their impact is bound to be restricted to a particular audience and dissipate with time and events. In contrast, a poetic message seeps through the ethos of a nation, working on its psyche all the while.
Hence Iqbal achieved through his poems what a thousand speeches could not. But for the silence mental preparation that had gone on for long decades, the people would not have responded to the call of political leaders – in this case, especially of Jinnah during the 1937-47 epochal decade. No wonder, the pandals of the League sessions from Lucknow (1937) onwards were plastered with Iqbal’s couplets, calling on Muslims to rise and take their destiny in their own. Iqbal was quoted oft and on to rouse Muslims to a new awareness of their destiny. All this had an electrifying effect on the audience since Iqbal, though generally complex and couched in an appropriate idiom, was, straightforward and yielded clear guidelines.
Besides being a poet of extraordinary merit, Iqbal was a thinker of a high order. Thus, while Syed Ahmed Khan, Maulana Mohammed Ali and Jinnah provided political leadership to Muslims, Iqbal took upon himself the task of setting the intellectual tone for Muslim thought and action. (Previously, this was done by Sir Syed’s, writing and the Aligarh school). In addressing himself to this task, Iqbal brought a revolution in Muslim thinking at various levels, he also made a significant contribution to keeping them stolidly anchored to their pristine ideology and historical legacy.
His role in awakening the Muslims to a new consciousness began in 1899 when he recited a poem at the annual session of the Anjuman-i-Islam, Lahore. His moving ‘Nala-i-Yatim’ was symbolic of the echoing cry of the faceless masses of the Indian Muslims, who had long felt themselves sidelined neglected.
What pained him most was the impact of nationalism on various Muslim countries, eroding the pan-Islamic concept, enfeebling the Muslim world and laying it open to European aggression and exploitation.
To the ailments the Muslim world was afflicted with, Iqbal found the solution in Islam and its message. In order to reach the innermost recesses of their consciousness, he invoked the past glory of Islam, telling Muslims of the accomplishments of their ancestors. In so doing, he tried to fight off the prevalent slough of despondency, raising drooping spirit of Muslims and replacing it with a sense of soaring confidence.
Next, he gave them a message of hope. He told them that they could still redeem themselves if they could only recapture their soul and regain their pristine moral and spiritual values.
He emphasized the imperative need to develop human qualities and the right type of character. He attributed their degeneration to their taking to a life of passivity and resignation for several generations. That debilitating trend could be reversed by opting for initiative and endeavour which, he believed, Islam stood for. To him, an active, struggling non-believer was preferable to a sleeping Muslim.
But if Muslims were to be beckoned to a new destiny, they must first be confirmed as Muslims and they must own up their pristine values. This was all he more necessary in the context of the rise of positivism and skepticism, which posed a serious challenge to the modern Muslim.
To Iqbal, the task before the modern Muslim is to re-think the whole system of Islam without completely breaking with the past. And this crucial task he undertook in a series of lectures since compiled as ‘The Reconstruction of Religious Thought in Islam’ (1930). In these he argued that Islam represented a philosophy of action, for faith without action was a life bereft of any significance. Seldom does a poet exert such profound influence on the course of history and in changing the destiny of a nation. But Iqbal did because his accomplishments extended far beyond the realm of mere imagination and into the sphere of objective realities, because in the final years of his eventful life he donned the mantle of an ideologue, besides being a national poet. And, to be sure, all of Iqbal’s efforts throughout the whole span of his active life were directed towards the regeneration of Muslims and the resurgence of Islam.
The question, ‘do we need Iqbal today?’ The reply is a clear ‘Yes’. It is a need of the time, because the honour of humanity is at stake. The preachers of human rights are abusing humanity. Masses of men are being trampled ruthlessly under the heavy feet of the powerful. There is dearth of love in the world these days. Iqbal is a messenger of love. His message of love is universal… the humanity needs him.. we do need him without any doubt.
Natural beauty is un matched. Pakistan have world most beautiful places for visit, specially at its best in northern areas of Pakistan and Kashmir region. This part of the country is famous all around the world because of sky high mountains, lush green valleys, mighty rivers, beautiful lakes, and amazing wildlife. There are many best camping sites where tourist can enjoy hiking and camping. The Pradise on Earth ‘Neelum Valley’ Mini Switzerland ‘Swat Valley’ and Mountain Kingdom ‘Hunza valley’ are the major tourist attractions in Pakistan. All these places are real natural beauty of the world. Here, below is a list of top 10 Best Natural Places to Visit in Pakistan. The naturally beautiful places of Pakistan, you will not found these beautiful places all over the world.
1. Neelum Valley
Neelam Valley is a 144 km long bow-shaped valley in Azad Kashmir Region. The Valley is situated at the North & North-East of Muzaffarabad (The Capital of Azad Kashmir). Running through the Lesser Himalaya, the Neelam River valley has excellent scenic beauty, panoramic views, towering hills on both sides of the noisy Neelum river, lush green forests, enchanting streams and attractive surroundings make the valley a dream come true.
Neelum valley is one of most attractive place for tourists due to its famous lush greenery, springs, streams,lakes and hilly and sloppy mountains. Some of its famous places like Athmuqam, Kutton Jagran, Karen, Neelum, Ratti Galli, Baboon, Noori top, Sharda, Sharda Fort, Sharda University (The Oldest University of Sub-Continent) Kel, Surgon, Halmet, Taobut and many more.
2. Hunza Valley
The Hunza Valley is a mountainous valley in the Gilgit–Baltistan region , It was formerly a princely state. The Hunza valley is situated north/west of the Hunza River, at an elevation of around 2,500 metres. The Valley has three Regions – Upper Hunza (Gojal); Center Hunza and Lower Hunza.
Hunza valley is the most beautiful place to visit and have many places to see. Some of these beautiful places are. Rakaposhi Base Camp; Diran Base Camp; Hoper Glacier; Passue and Gulmit; Khunjrab Pass; Atta Abad lake and Nagar valley.
3. Swat Valley
Swat is a valley and an administrative district in the Khyber Pakhtunkhwa Province, Pakistan. It is the upper valley of the Swat River, which rises in the Hindu Kush range.
Swat Valley, Mini Switzerland of Pakistan has many attraction for visiting such as Mahodand Valley & Lake, Natural Ushu Valley & Ushu Forest, Malam Jabba (Famous ski resort in Swat Valley), Madyan, Swat & Kalam Vallies, Bonir, Der and many other naturaly beautiful sites.
4. Kalash Valley
Kalash Valley is one of the major tourist attractions in Pakistan. This is situated in the Chitral district of Pakistan. This valley has a historic background but its history has controversies. Kelash is actually a very old Greek civilization. The people belonging to this civilization are called ‘The Kelash’. Belongs to old tribes and have their own religion and culture. This valley has a unique and amazing culture. The People here live in small villages which they built on the hill sides. These villages are at the banks of the streams and rivers. People construct their homes with rough shaped logs. People of Kalash are cheerful, they celebrates many festivals like Uchal Festival, Phoo Festival and Chomos Festival. There are many attractive sites for visiting.
5. Kaghan Valley
The Kaghan Valley is a beautiful valley in the north-east of Mansehra District . It attracts many tourists from not only Pakistan but also from the whole world. Laying in lower Himalayan mountains range, the Kaghan valley, famous for its bewitching splendor and natural beauty, is one of the most charming tourist resorts in scenic Hazara division. There are many beautiful and attractive spots like Shogran, Jared, Naran,Lake Saiful Muluk, Lake Dudipat Sar, Lake Lulu Sar, Babusar Pass and much more to do.
6. Murree Hills
This is a summer hill station, summer resort and is sitated in Murree, the subdivision of Rawalpindi District. Murree was the summer capital of the British Raj in the Punjab Province. People from all over the Pakistan wish to go there in summer to enjoy its beauty and in winter season for astonishing experience of snowfall. Bhurban and New Murree (Patriata) are a main tourist center. One of the most favorite tourist point of Murree is Galliat, it has fascinating greenery and scenic beauty that attracts tourist belonging different regions of Asia. Most Popular Picnic Points of Murree Hills are Dunga Gali , Muskpuri Hill , Nathia Gali, Bara Gali and Mall Road.
7. Shandur Pas
Shandur – The Highest Polo Ground on Earth, is about 3738 meter an above sea level and lies midway between Chitral and Gilgit. Each summer a hug event called the Shandur polo festival is organized here, which is a big source of attraction for the tourists. Different come against each other in this freestyle contest. The pass is generally unpopulated and passing through its snow covered slopes in winters is an exceptionally difficult adventure. The polo ground is about 168 Km from the main town Chitral and accessible by jeep. The road is closed during winter due to heavy snow.
Rawalakot is a town in Azad Kashmir, and is the district headquarter of Poonch Division. It is in a beautiful valley surrounded by hills, which is located 80 km away from Rawalpindi and Islamabad. Rawalakot is a summer visiting point The winters in Rawalakot are cold and chilly. There are many attraction for visitors like Banjosa; Toli Pir; Poonch River; Tatta Pani; Banjosoa Lake; Sudhngalli and many more.
Ziarat is the capital of Ziarat District, Balochistan, Pakistan. Ziarat is a famous holiday resort of Balochistan and nearly every trip from Karachi to Quetta stops at Ziarat. Ziarat was the summer residence of the chief commissioner of Baluchistan, and sanatorium for the European troops at Quetta. There is a good water supply, and the hills around are well-wooded and picturesque. A visit to Quetta is incomplete without a trip to Ziarat. Ziarat is a hill station in the Sibi district of the province of Baluchistan. It remains quite cool during summer and receives enough snowfall during the winter.
10. Jehlum Valley
This is an ideal valley of Azad Kshmir region for both the domestic and international tourists. The curling river Jhelum passes through from East to West between the high green mountains of this valley. This valley has a most beautiful valley “Leepa Valley” . This is the most fascinating & loveliest valley in Azad Kashmir. Its lush green rice fields in summer and typical wooden Kashmiri houses present a wonderful view to the people visiting the area. Walnut, Apple, Cherry and honey of Leepa are very popular and in great demand. There are many visiting sites like Peerchanasi, Chikar, Chinary, Leepa, Chakothi, Ghari Dopatta, Chokothi Cham-fall and Zilzaal Lake.