The Shalimar Gardens (Urdu: شالیمار باغ), sometimes written Shalamar Gardens, were built by the Mughal emperor Shah Jahan in Lahore, modern day Pakistan. Construction began in 1641 A.D. (1051 A.H.) and was completed the following year. The project management was carried out under the superintendence of Khalilullah Khan, a noble of Shah Jahan's court, in cooperation with Ali Mardan Khan and Mulla Alaul Maulk Tuni.

The Shalamar Gardens are laid out in the form of an oblong parallelogram, surrounded by a high brick wall, which is famous for its intricate fretwork. The gardens measure 658 meters north to south and 258 meters east to west. In 1981, Shalimar Gardens was included as a UNESCO World Heritage Site along with the Lahore Fort, under the UNESCO Convention concerning the protection of the world's cultural and natural heritage sites in 1972.

The three level terraces of the Gardens

The Gardens have been laid out from south to north in three descending terraces, which are elevated by 4-5 metres (13-15 feet) above one another. The three terraces have names in Urdu as follows:

The upper terrace named Farah Baksh meaning Bestower of Pleasure.

The middle terrace named Faiz Baksh meaning Bestower of Goodness.

The lower terrace named Hayat Baksh meaning Bestower of life.

Shah Nahar : Irrigation of the Gardens

To irrigate the Gardens, a canal named Shah Nahar meaning Royal canal, later also known as Hansti canal, meaning Laughing canal was brought from Rajpot (present day Madhpur in India), a distance of over 161 kilometers. The canal intersected the Gardens and discharged into a large marble basin in the middle terrace.

410 fountains

From this basin, and from the canal, rise 410 fountains, which discharge into wide marble pools. The surrounding area is rendered cooler by the flowing of the fountains, which is a particular relief for visitors during Lahore's blistering summers, with temperature sometimes exceeding 120 degrees fahrenheit. It is a credit to the ingenuity of the Mughal engineers that even today scientists are unable to fathom how the fountains were operated originally. The distribution of the fountains is as follows:

The upper level terrace has 105 fountains.

The middle level terrace has 152 fountains.

The lower level terrace has 153 fountains.

All combined, the Gardens therefore have 410 fountains.

Water cascades

The Gardens have 5 water cascades including the great marble cascade and Sawan Bhadoon.

The buildings of the Gardens include:

Sawan Bhadum pavilions

Naqar Khana and its buildings

Khwabgah or Sleeping chambers

Hammam or Royal bath

The Aiwan or Grand hall

Aramgah or Resting place

Khawabgah of Begum Sahib or Dream place of the emperor's wife

Baradaries or summer pavilions to enjoy the coolness created by the Gardens' fountains

Diwan-e-Khas-o-Aam or Hall of special & ordinary audience with the emperor

Two gateways and minarets in the corners of the Gardens

Some of the varieties of trees that were planted included:

Almond

Apple

Apricot

Cherry

Gokcha

Mango

Mulberry

Peach

Plum

Poplar

Quince Seedless

Sapling of Cypress

Shrubs

Sour & sweet oranges

Numerous other varieties of odoriferous (fragrant) and non odoriferous and fruit giving plants

The site of the Shalimar Gardens originally belonged to one of the noble Zaildar families in the region, well known as Mian Family Baghbanpura. The family was also given the Royal title of 'Mian' by the Mughal Emperor, for its services to the Empire. Mian Muhammad Yusuf, then the head of the Mian family, donated the site of Ishaq Pura to the Emperor Shah Jahan, after pressure was placed on the family by the royal engineers who wished to build on the site due to its good position and soil. In return, Shah Jahan granted the Mian family governance of the Shalimar Gardens. The Shalimar Gardens remained under the custodianship of this family for more than 350 years.

In 1962, the Shalimar Gardens were nationalised by General Ayub Khan because leading Mian family members had opposed his imposition of martial law in Pakistan.

The Mela Chiraghan festival used to take place in the Gardens, until President Ayub Khan ordered against it in 1958.

The Shalimar Gardens are located near Baghbanpura along the Grand Trunk Road some 5 kilometers northeast of the main Lahore city.

Mazar-e-Quaid (Urdu: مزار قائد) or the National Mausoleum refers to the tomb of the founder of Pakistan, Muhammad Ali Jinnah. It is an iconic symbol of Karachi throughout the world. The mausoleum, completed in the 1960s, is situated at the heart of the city.

The mausoleum is made of white Marble with curved Moorish arches and copper grills rest on an elevated 54 metre square platform. The cool inner sanctum reflects the green of a four-tiered crystal chandelier gifted by the people of China. Around the mausoleum there is a park fitted with strong beamed spot-lights which at night project light on the white mausoleum. The location is usually calm and tranquil which is significant considering that it is in the heart of one of the largest global megalopolises. The glowing tomb can be seen for miles at night. Liaqat Ali Khan, the first Prime Minister of Pakistan, and Jinnah's sister, Mohtarma Fatima Jinnah, Abdur Rab Nishtar and Nurul Amin are also buried besides Jinnah.

Official and military ceremonies take place here on special occasions, such as:

National commemoration days, especially Pakistan Day (23 March), Independence Day (14 August).

Birth and death anniversaries of Quaid-e-Azam Muhammad Ali Jinnah, 25 December and 11 September respectively, and

Birth (30 July) and death (8 July) anniversaries of Madar-e-Millat Fatima Jinnah.

Dignitaries and officials from foreign countries also visit this place. The Mazar-e-Quaid has been officially recognized as the National Mausoleum of the country.

Architecturally, the mausoleum is a modernized replica of the Ismail Samanid mausoleum (9th-10th century) in Bukhara, Central Asia. In addition to the general design, the mausoleum is clad with the same brick lattice work on the facade as that of the eleven-hundred-years old Persian original in Bukhara.

en.wikipedia.org/wiki/Mazar-e-Quaid

en.wikipedia.org/wiki/Soon_Valley

The 'Soon Valley' (Urdu: [‎[‎وادئ سون)]] or Soon Sakesar is one of the famous valleys of Pakistan situated in the central Punjab province. The Valley is situated in the north west of Khushab. Naushera is the main town of the Valley. The Valley starts from Padhrar village and end to Sakesar that is the highest peak of Salt Range. The length of Soon Valley is 35 miles (56 km) and average width is 9 miles (14 km). The area of Soon Valley is 300-square-mile (780 km2). Although not as coold as the valleys up north, Soon valley consists of beautiful lakes, waterfalls, jungles, natural pools and ponds. Soon valley is also blessed with ancient civilization , natural resources, and fertile farms. There are some special features of this valley that distinguish it from other areas, without knowing about them it is very hard to understand its importance. Sabhral, Khoora, Naushera, Kufri, Anga, Ugali, Uchali and Bagh Shams-ud-Din are important towns in soon valley. Kanhatti Garden, Sodhi Garden, Da'ep and Sakesar are resorts to visit. Awan[1] tribe is settled in Soon Valley.[2]

Located at a height of 5,010 feet (1,530 m) above sea level, Sakesar was once the summer headquarters for the Deputy Commissioners of three districts - Campbelpur (now Attock), Mianwali and Shahpur (now Sargodha). It is the only mountain in this part of the Punjab which receives snow fall in winters. In view of Sakesar's ideal location and height, the PAF selected it in the late-50s as the site for a high powered radar which would provide air defence cover for the northeastern part of the western wing. Pakistan Television's re-broadcasting center has been installed to provide terrestrial transmissions coverage to adjoining areas.

Har do sodhi

(sodhi bala and sodhi zarien), Naushahra, Jabbah ,Ugalisharif, Kotli, Mukrumi,Kaamrh,Dhadhar, Mardwal, Kufri, Uchali, Chitta, Khoora,Anga,Khabbaki, kuradhi, Uchhala, Mustafaabad (Bhukhi), Sodhi Jai Wali, Sabhral, Shakarkot, Sirhal, Manawan, Surraki, Jahlar, Anga, Ahmadabad

•Distance from Islamabad: 290 km

•Distance from Sargodha: 110 km

•Lakes : Uchali, Khabbaki, Jahlar, Khura

•Shrines :Sultan Mehdi sahb, sultan Haji Ahmed sahb in Uchhala, Baba Shikh AkbarDin Ugalisharif, Pir Baba Sakhi Muhammad Khushhaal in Khabbaki, Amb Shareef, Baba beri Wala in Naushera, Abul Hameed & Aziz Ahmedabad

People

The main tribe of the area is the Awan of ancient repute. This tribe came in this area with Qutab Shah and settled in the Soon valley. The other sub branches and small tribes are Shehal, Ardaal, Mirwal, Adriyal, Shenaal in Kufri, Latifal, Jurwal, Radhnal, Sheraal in Naushehra, Pirkal in Jallay wali, Majhial in Mardwal,Bazral, Chhatal,Ghadhyal,Phatal,Yakial, Maswal in Ugalisharif, Phatwal and Bhojo khail, Sheral, Mianwaddal , Alyaral, Sher Shahal in Khabbaki and so on. In the valley Awan's are known by their clans. In old time the head of clan in each village was known as Raees, and the head of a tribe was known as Raees-Azam. The most famous Raees Azam were Pir Naubahar Shah of Pail,Malik Ameer Haider of Kufri, Qazi Mazhar Qayyum of Naushera and Lumberdar Syed Gul peer Shah of Sodhi,Baba Hafiz Ilyas of Chitta.

A majority of the people are serving in the armed forces of Pakistan. Many loyal brave soldiers and officers belong to this land who even laid down their lives for their homeland.[4]

Other professions like education, business, transportation and agricultural are also adopted by the locals. The people are hard working and agriculture used to be the main profession. Per person square footage of land decreased, as population increased. Consequently the people have migrated to large cities for jobs.

There are famous writers[5] like Ahmad Nadeem Qasimi, and journalist[6] from this area. Famous Physicians and Surgeons like Dr. Muzaffar-ul-Haq, Dr. Ghaus Malik neurosurgen (USA), Dr. Javaid Malik (USA), Dr. Nazir Ahmed Malik (Child Specialist) and Hafiz Habib Sultan (Eye Specialist) and Shaukat Memud Awan, general secretary Adara Tehqiqul Awan pakistan also belong to this land.

FARMING: Our farmers are also not behind to make their real contribution in agricultural growing corps like wheat , dalls , jawar and bajra including makaee crops .In this way our farmer is also playing a remarkable roll to full fill the local food requirement at large level , i remember that our local production of wheat including other eatable plus abandant quantity of vegitable for our local use with addition we are meeting the requirement demand of vegitable up to Lahore , Gujranwala , Sargodha , Talagang and Rawalpindi Districts for their people at large quiantiy hence our small population is never dependant on any one else . We are self sufficient .

Review on “My celestial Dreams” written by Abdul Ghaffar Aamir Ghufri Valley Soon Sakaser khushab AAMIR’S POETRY AND MONTOMERY

By Allama Muhammad Yousuf Gabriel

I opened the book, here and there, and my cursory glance met with certain spurts of genius. There was before me the vision of a bud that could blossom one day into fascinating flower to adorn the garden of English poetry. To reach that pinnacle, however, sincerity, purity, fortitude, patience, perseverance and learning, besides the general pre-requisites, such as imagination, wit, faculty of expression and command over language were necessary. The first two poems are hymns about the omnipresence of God. Quite naturally my thought went to a poem “The Omnipresence of Lord”, written by Montgomery. My acquaintance with this poem was due to its review written by Lord Macaulay in 1830. Literary Essay of Lord Macaulay) the review indeed was horrible. Shaking his fierce trident, the enraged critic fell upon the author with deadliest attack and would not cause till the victim lay dead. This was the work of blind fury; we have seen only such part of poem which were exhibited by the critic and faulty. Yet despite Macaulay’s total condemnation of the work, we think that criticism as a preplanned act of cruel murder. We are not in a position to challenge of defy the points raised by Macaulay, yet we cannot hesitate to assert that the work after all was not so bad and also, that besides flaws. It contained point of merit, for example it’s them, which Macaulay had internationally refuse to see. This certainly meant the violence of the rule of criticism. On the whole we think this Macaulay’s criticism as a tragedy in the annals of criticism itself. It is the blemish on the name of both of the critic and the criticism. Montgomery fell as the victim of illuck before the trident of Macaulay, who himself tells us in his article, that the practice of puffing of worthless literary works was the vogue in England. Macaulay called upon every one who was anxious for the purity of the national taste or for the honour of the literary character to join in this discountenancing the practice that of puffing which according to him was then so shamefully and so successfully carried on in the country. It was on this point that Montgomery appeared as the target, because Montgomery’s work had run into eleven editions. It is thus in his effort to discountenancing the practice of puffing that Macaulay fell headlong upon a poet whose work despite flaws had certain points of merit and was purchased and read with rapture in eleventh edition by the public of England. The whole article of Macaulay is interesting, but due to the considering of space, we shall have to be content with only one instance of Macaulay’s criticism. Say, he: “The all pervading influence of the Supreme being is then described in a few tolerable lines borrowed from Pope and a great many intolerable of Mr. Robert Montgomery’s own. The following may stand as a specimen.”. : Upon thy Mirror earths majestic view, : To paint thy presence and to feel it too, These last two lines contain and excellent specimen of Mr. Robert Montgomery’s Turkey carpet style of writing. The Majestic view of the earth is the mirror of God’s presence. And on this mirror Mr. Robert Montgomery paints God’s presence. The use of a mirror submit is not to be painted upon”. Says Macaulay:

We do not mean that this couplet is the specimen of high class English poetry, but the word paint of the mirror put easily be some substituted by the word canvas and show. We, however, want to make it clear that we are not going to judge the work of our point. Aamir on the standard of poet like Montgomery. Our poet shows the signs of genius that could rise to the highest of high class poetry in English.

Now before we leave Macaulay and Montgomery to rest in their graves, we intend to show some identity of thought and view between Montgomery and Aamir and not at all with a view to evaluating their works in comparison. Monitory’s work can stand no comparison. His verse is slow, sluggish, unwidely and lacks the qualities of high class poetry. While the works of Aamir is brist, precise, to the point and expressed with strong effect. Aamir’s thought a beginner in a language which is quite foreign to him, yet he shows the sign of rising to highest maintain while the great English poet. Montgomery says : : There is not a blossom fondled by the breeze, : There is not a fruit that beautify the trees, : There is not a particle in sea or air, : But nature own thy plastic influence there” Aamir says: : I feel your hand wherever I look in every flower, tree or brook, Montgomery says : : Yet not alone created realm engage, : Thy faultless wisdom, grand primeval sage: For all the thronging woes of life allied, Thy Mercy Tempers and Thy cares provide” Aamir says:- All kingdoms are yours, all crowns for you, You are the greatest, perfect and true When we suffers sorrow and decay, Your blessings see us through all the way: Montgomery says: : The dew that on the violet lies, Mocks the dark luster of thine eyes” Aamir says:- : All this beauty, charms and grace, Is just a lovely glimpse of your face”. We have given the above-quoted verse to see the identity of the views of the two poets, and to see also the difference between the rim odes of expression. Surely the verses of Aamir taken from his Hymn must be his earliest, yet his styles who was sort of precision which lacks in Montgomery’s verse. But Aamir has to be judged by the second part of his work, “My Celestial Dreams”. Therein we can have the audacity to show his work in comparison to greatest English poets. And he is as yet so young. As for as Montgomery’s work is concerned we can agree with Macaulay when he says:

His writing bears the same relation to poetry which a Turkey carpet bears to a picture. There are colours in the Turkey carpet out of which a picture might be made. There are words in Mr. Montgomery’s writing which, when disposed in certain corders and combinations, have made, and will again make, good poetry:

Yet our complaint is that Macaulay’s treatment of Montgomery was ruthless. Ruthless beyond any bounds, Montgomery was taken as a scrape-goat. As far as Aamir’s work is concerned, he himself says:

This humble effort of mine is not meant to stir your imagination towards the poetic proness of my pen, but just to apprise you of the fact that I have drunk deeply at he fountain of God’s love for human souls”.

While reading the work of Aamir, “My celestial dreams”, novice though he is, the eye meets everywhere some expression which sounds like the voice of some great English poet, such as Keats, Shelly, Wordsworth etc. to reach the pinnacle, however, means constant flight. Aamir is not so unfortunate as Montgomery was. He is in better times, and in a better environment. The world now sick of materialism, has begun to take interest in religion. And thus the product of his mind has every probability acceptance and appreciation all over the world. His work, “My celestial Dream” could a well be divined into two distinct parts, that is before the poem. “Hero of the land”, and after that to etched end. The second part has distinctive superiority over the first. The poet appears to be blossoming fast and has reached a remarkable standard of efficiency. His thought share sacred. His expression is origin and sublime. He certainly does not appear like a foreigner who has learned English languages. He rather composes his poetry like the aboriginal English poet. His themes are simple yet deeply touching and indeed great. Judging by this religious trend, he might be taken by some European critic as a bigot, which he certainly is not. Milton and Bunyan both poets of Christianity have long since been thrown into oblivion due to surging waves of modern materialism. Whereas Aamir stands a real chance to make his mark in the world as poet of Islam. The credit of eulogizing the Holy Prophet (Peace be Upon Him) in English poetry goes to him. He has emerged as a pioneer in that field. We will now quote some of his waves to see and urge the prowess of his pen. He might deny it, yet his pen is impressive beyond expectations:-

“O! Crescent star flag! I pray you fly, With honour so high, Above this world, And azure sky, “Sons of Turkey, the tigers of Kamal Brave courageous handsome and tall “In sweet sleeps of night I see your dreams, My love for your flows like rivers and streams. O! Father come back Wipe my eyes Kiss me. Come and grace my beautiful world, Which I made for you, And be my love Part of eternity. For my love is true and eternal Born in heaven, reared an earth, Pulling you from the burning sun. It will fill you with joy and mirth. So my love, now we separate, Let time and fate on love operate, With flaming passion we shall meet, Our souls, then pure rejoice, for ever greet, Today it is corpse But yesterday it was, A paragon Wistfully recalled the golden day’s When I was like a flower, Like a delightful nightingale, I felt as if truly, I had come to what I was again You shall be forever sought, By the one who shall not? See you again Your sketch I adored it, In the temple of my soul, And worshipped it, All my life. These are some examples of Aamir’s verse which we have quoted. And we wish him good and good speed. May he blossom one day into and an eminent literacy figure, and be our pride. Dated: 14th January 1986.

Allama Muhammad Yousuf Gabriel C/O Khalid General Strores, Main Bazar, Nawababad, Wah Cantt. Distt. Rawalpindi, Pakistan.

www.oqasa.org www. soonvalley.com www.soonvalley.pakistan www.alturka.com www.likedone.pakistan

Martial Race

The Awans of the Soon Valley were also amongst those the British considered to be "martial race".[7] The British recruited army heavily from Soon Valley for service in the colonial army, and as such, the Awans of this area also formed an important part of the British Indian Army, serving with distinction during World Wars I and II. Of all the Muslim groups recruited by the British, proportionally, the Awans produced the greatest number of recruits during the First and Second World Wars. Contemporary historians, namely Professor Ian Talbot and Professor Tan Tai Yong, have authored works that cite the Awans (amongst other tribes) as being looked upon as a martial race by not only the British, but neighbouring tribes as well. The army of Pakistan also heavily recruits Awans from this area. Awans occupy the highest ranks of the Pakistani Army.[8] DHAHDHAR :- This is one of the most important village of this soon valley , which is producing wheat and vegitable at large quantity for offording local population as well as upto the range of Lahore , Gujranwala, Sargodha , Talagang & Rawalpindi Districts .

LIVE STOCK :- Our village is producing live stock breeding at large scal hence contributing a major roll for production of various type of animal like bufaloos , cow' , oxen, sheep and goats to full fill the requirement of general publc in case of meet , milk and skins for manufecturing of leather shoes and leather garments .

Lakes

There are two well-renowned Uchhali Lake and Khabikki Lake lakes in Soon valley. Uchhali is a salt water lake in the southern Salt Range area in Pakistan. This lake is formed due to the absence of drainage in the range. Sakaser, the highest mountain in the Salt Range, looms over the lake. Due to its brackish water the lake is lifeless. But it offers a picturesque scenery. Khabikki Lake is a salt water lake in the southern Salt Range area in Pakistan. This lake is formed due to the absence of drainage in the range. The lake is one kilometer wide and two kilometres long. Khabikki is also the name of a neighbouring village. Boats are also available and there is a rest house beside the lake. A hill gently ascended on the right side of the lake. The lake and the green area around provide a good scenery. These lakes attract thousands of migratory birds each year and are ideal haven for the bird watchers.

Tucked in the southern periphery of the Salt Range and hemmed in by its higher cliffs, is a cluster of natural lakes — Ucchali, Khabbeki and Jhallar in district Khushab. These lakes are said to be 400 years old, maybe more. The lakes are a prime sanctuary for the migratory birds and were declared a protected sanctuary for the native and migratory avifauna on the appeal of World Wildlife Fund. Nestled at about 800 meters above the sea, lakes have some marsh vegetation and are mostly surrounded by cultivated land, which is picturesquely intersected by hillocks. The lakes are fed by the spring, seepage from adjacent areas, and run off from the neighbouring hills of the historic Salt Range. The lakes are one of the most important wintering areas for the rare white-headed ducks (Oxyura leucocephala) in Pakistan that comes here from Central Asia. Locals believe that there is a volcano hidden beneath the surface of the Ucchali Lake due to which the colour of the water keeps changing. The appearance of a vert broad and brightly coloured rainbow in 1982 for consecutive 15 days is also attributed to this analogy. in 1982, a strange phenomenon was observed in the villages Ucchali and Dhadhar. The lakes’ water is also said to cure gout and skin diseases. People have been taking the water from the lakes as far as Lahore and Karachi. People think that a pure white winged creature called Great egret, from Grus family, found in the area is a symbol of longevity.

Town and Villages

•Naushera

•Sakesar

•Jabbah

•Uchalla

•Pail-Piran

•Sodhi

•Kalial

•Sirhal

•Shakar Kot

•Unga

•Khabbaki

•Dhadhar

•Mardawal

•Khewra

•Kufri (now its name is sadiq abad so called with this new name)

•Sabhral

•Koradhi

•Uchhali

•Shakarkot

•Anngah

•Ugalisharif

•Makrumi

•Kamrah

•Dhadar

•Ahmadabad

har do sodhi soon become union consil

Different Villages Location

Villages west of Naushehra are Sabhral, Kufri, Koradhi,Uchhali, and Chitta before reaching the Pakistan Air Force Base of Sakesar.

Villages to the north west of Naushehra are Sirhal, Shakarkot Anngah and Ugalisharif.

Villages to the north east of Naushehra are Mardowal, Makrumi,Kamrah,Dhadar, Ahmadabad, Khabakki and Jabah.

Villages to the south west of Naushehra are har do sodhi , Surraki and Jahlar.

Villages to the south of Naushehra are Chamraki and Sodhian villages.

Villages to the east of Naushehra are Dhakah, Mirokah Dhakah, Jalay Wali, (Uchhalah is not on the main road), Sodhi Jai Wali, Kaliyal, Khurrah, and Kathwai.

Padhrar and Pail-Piran are not the part of soon valley but these villages are in the same election area and fall on Chakwal-Khushab road.

There are scattered colonies of certain families which are called Dhok. Usually at each Dhoke there are two to ten houses.

Historical Places

•Lakes: Ugalisharif & Uchalli Lake, Khabikki Lake and Jahlar Lake.

•Waterfalls at Kufri.

•Ambh Sharif is a historical place in Hinduism.

•Kanahti Garden, Sodhi Garden, Khabakki Jheel,Ugalisharif & Uchali Jheel, Sakesar and Daip Shareef and the hiking experiences of hills

•Anga, an important village.

•Sodhi village has waterfalls, a Rest House, and wild animals like Cheetah, Rabbit, Deer, Teetar (Urdu name of a bird).

•Shrines of Babashikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah UGALISHRIF, Makan Sharif Kufri sajadh nashin Sahibzadh Muhammad Hamid Aziz Hamidi, Pir Khawja Noori and Pir Sahib Acha (Hacha)- descendents of Baha Ud Din Zakkariyya Multani(Hazrat Baha Ul Haq)in Pail-Piran

•Ganji Pahari, Baba shikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah UGALISHRIF. Baba Sewu Beri Wala and Baba Mari Wala in Naushera.

•Baba shikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah Ugli Sharif and Pir Khawaja Noori in Pail jant

•Mahala Jurwal, is the biggest and most densed street of Naushahra. Malik Sultan Mubaraz, a well knw transporter of last dacade belongs to this street

•Mahala Qazian Wallah, is also a famous street of Naushera, where the famous qadis of Naushera used to live.

•Graveyard of qadi family

•Sodhi Jai Wali is also famous for its natural Water falls and Garden as well. The Garden is located near a Historical Rest House, It is said that this Rest House was gifted by Syed Family of Sodhi Jai wali to the British Rulers.

The Shalimar Gardens (Urdu: شالیمار باغ), sometimes written Shalamar Gardens, were built by the Mughal emperor Shah Jahan in Lahore, modern day Pakistan. Construction began in 1641 A.D. (1051 A.H.) and was completed the following year. The project management was carried out under the superintendence of Khalilullah Khan, a noble of Shah Jahan's court, in cooperation with Ali Mardan Khan and Mulla Alaul Maulk Tuni.

The Shalamar Gardens are laid out in the form of an oblong parallelogram, surrounded by a high brick wall, which is famous for its intricate fretwork. The gardens measure 658 meters north to south and 258 meters east to west. In 1981, Shalimar Gardens was included as a UNESCO World Heritage Site along with the Lahore Fort, under the UNESCO Convention concerning the protection of the world's cultural and natural heritage sites in 1972.

The three level terraces of the Gardens

The Gardens have been laid out from south to north in three descending terraces, which are elevated by 4-5 metres (13-15 feet) above one another. The three terraces have names in Urdu as follows:

The upper terrace named Farah Baksh meaning Bestower of Pleasure.

The middle terrace named Faiz Baksh meaning Bestower of Goodness.

The lower terrace named Hayat Baksh meaning Bestower of life.

Shah Nahar : Irrigation of the Gardens

To irrigate the Gardens, a canal named Shah Nahar meaning Royal canal, later also known as Hansti canal, meaning Laughing canal was brought from Rajpot (present day Madhpur in India), a distance of over 161 kilometers. The canal intersected the Gardens and discharged into a large marble basin in the middle terrace.

410 fountains

From this basin, and from the canal, rise 410 fountains, which discharge into wide marble pools. The surrounding area is rendered cooler by the flowing of the fountains, which is a particular relief for visitors during Lahore's blistering summers, with temperature sometimes exceeding 120 degrees fahrenheit. It is a credit to the ingenuity of the Mughal engineers that even today scientists are unable to fathom how the fountains were operated originally. The distribution of the fountains is as follows:

The upper level terrace has 105 fountains.

The middle level terrace has 152 fountains.

The lower level terrace has 153 fountains.

All combined, the Gardens therefore have 410 fountains.

Water cascades

The Gardens have 5 water cascades including the great marble cascade and Sawan Bhadoon.

The buildings of the Gardens include:

Sawan Bhadum pavilions

Naqar Khana and its buildings

Khwabgah or Sleeping chambers

Hammam or Royal bath

The Aiwan or Grand hall

Aramgah or Resting place

Khawabgah of Begum Sahib or Dream place of the emperor's wife

Baradaries or summer pavilions to enjoy the coolness created by the Gardens' fountains

Diwan-e-Khas-o-Aam or Hall of special & ordinary audience with the emperor

Two gateways and minarets in the corners of the Gardens

Some of the varieties of trees that were planted included:

Almond

Apple

Apricot

Cherry

Gokcha

Mango

Mulberry

Peach

Plum

Poplar

Quince Seedless

Sapling of Cypress

Shrubs

Sour & sweet oranges

Numerous other varieties of odoriferous (fragrant) and non odoriferous and fruit giving plants

The site of the Shalimar Gardens originally belonged to one of the noble Zaildar families in the region, well known as Mian Family Baghbanpura. The family was also given the Royal title of 'Mian' by the Mughal Emperor, for its services to the Empire. Mian Muhammad Yusuf, then the head of the Mian family, donated the site of Ishaq Pura to the Emperor Shah Jahan, after pressure was placed on the family by the royal engineers who wished to build on the site due to its good position and soil. In return, Shah Jahan granted the Mian family governance of the Shalimar Gardens. The Shalimar Gardens remained under the custodianship of this family for more than 350 years.

In 1962, the Shalimar Gardens were nationalised by General Ayub Khan because leading Mian family members had opposed his imposition of martial law in Pakistan.

The Mela Chiraghan festival used to take place in the Gardens, until President Ayub Khan ordered against it in 1958.

The Shalimar Gardens are located near Baghbanpura along the Grand Trunk Road some 5 kilometers northeast of the main Lahore city.

@kabukicho

View On Black

The State of Poverty in Pakistan PIDE Report 2021

pide.org.pk/research/the-state-of-poverty-in-pakistan/

file.pide.org.pk/uploads/rr-050-the-state-of-poverty-in-p....

Causes & Consequences of Poverty in Pakistan By Summia Batool Miankhail

www.qurtuba.edu.pk/jms/default_files/JMS/2_1/03_summia_ba...

Poverty in Pakistan : trends and issues

publications.iwmi.org/pdf/H043757.pdf

Governance and Poverty

in Pakistan By MIAN TAYYAB HASSAN

file.pide.org.pk/pdfpideresearch/mimap-13-governance-and-...

Pakistan Institute of Development Economics

pide.org.pk/?s=poverty

95m Pakistanis live in poverty: World Bank

tribune.com.pk/story/2437352/95m-pakistanis-live-in-pover...

POVERTY IN PAKISTAN

ISSUES, CAUSES AND INSTITUTIONAL RESPONSES

www.adb.org/sites/default/files/institutional-document/33...

Poverty in Pakistan, Malik Muhammad Ashraf September 01, 2023

www.nation.com.pk/01-Sep-2023/poverty-in-pakistan

Pakistan Gender and Social Inclusion Platform and

the Pakistan Poverty and Equity Program

documents1.worldbank.org/curated/en/099055002222210536/pd...

Status of Women and Girls in Khyber District

asiapacific.unwomen.org/en/digital-library/publications/2...

Crisis of street children

Public interests towards these children are shockingly low as they are alienated from the rest of society

tribune.com.pk/story/2347661/crisis-of-street-children

Thousands of street children at high risk of exploitation

By Javed Aziz Khan

www.thenews.com.pk/print/979186-thousands-of-street-child...

The Qutb complex (Hindi: कुत्ब , Urdu: قطب‎), also spelled Qutab (Hindi: क़ुतब, Urdu: قطب‎) or Qutub (Hindi: क़ुतुब, Urdu: قطب‎), is an array of monuments and buildings at Mehrauli in Delhi, India.

Above the foundations of Lal Kot, the “first city of Delhi” founded in the eleventh century by the Tomar Rajputs, stand the first monuments of Muslim India, known as the Qutb Minar Complex. One of Delhi’s most famous landmarks, the fluted red-sandstone tower of the Qutb Minar tapers upwards from the ruins, covered with intricate carvings and deeply inscribed verses from the Koran, to a height of just over 72m. In times past it was considered one of the “Wonders of the East”, second only to the Taj Mahal; but historian John Keay was perhaps more representative of the modern eye when he claimed that the tower had “an unfortunate hint of the factory chimney and the brick kiln; a wisp of white smoke trailing from its summit would not seem out of place”.

Work on the Qutb Minar started in 1202; it was Qutb-ud-Din Aibak’s victory tower, celebrating the advent of the Muslim dominance of Delhi (and much of the Subcontinent) that was to endure until 1857. For Qutb-ud-Din, who died four years after gaining power, it marked the eastern extremity of the Islamic faith, casting the shadow of God over east and west. It was also a minaret, from which the muezzin called the faithful to prayer. Only the first storey has been ascribed to Qutb-ud-din’s own short reign; the other four were built under his successor Iltutmish, and the top was restored in 1369 under Firoz Shah, using marble to face the red sandstone.

The Quwwat-ul-Islam mosque

Adjacent to the tower lie the ruins of India’s first mosque, Quwwat-ul-Islam (“the Might of Islam”), commissioned by Qutb-ud-Din and built using the remains of 27 Hindu and Jain temples with the help of Hindu artisans whose influence can be seen in the detail of the masonry and the indigenous corbelled arches. Steps lead to an impressive courtyard flanked by cloisters and supported by pillars unmistakeably taken from a Hindu temple and adapted to accord with strict Islamic law forbidding iconic worship – all the faces of the decorative figures carved into the columns have been removed. Especially fine ornamental arches, rising as high as 16m, remain of what was once the prayer hall. Beautifully carved sandstone screens, combining Koranic calligraphy with the Indian lotus, form a facade immediately to the west of the mosque, facing Mecca. The thirteenth-century Delhi sultan Iltutmish and his successors had the building extended, enlarging the prayer hall and the cloisters and introducing geometric designs, calligraphy, glazed tiles set in brick, and squinches (arches set diagonally to a square to support a dome).

Alai Minar

The Khalji sultan Ala-ud-Din had the mosque extended to the north, and aimed to build a tower even taller than the Qutb Minar, but his Alai Minar never made it beyond the first storey, which still stands, and is regarded as a monument to the folly of vain ambition. Ala-ud-Din also commissioned the Alai Darwaza, an elegant mausoleum-like gateway with stone lattice screens, to the south of the Qutb Minar.

The Iron Pillar

In complete contrast to the mainly Islamic surroundings, an Iron Pillar (7.2m) stands in the precincts of Qutb-ud-Din’s original mosque, bearing fourth-century Sanskrit inscriptions of the Gupta period attributing it to the memory of King Chandragupta II (375–415 AD). Once topped with an image of the Hindu bird god, Garuda, the extraordinarily pure but rust-free pillar has puzzled metallurgists. Its rust resistance is apparently due to its containing as much as one percent phosphorous, which has acted as a chemical catalyst to create a protective layer of an unusual compound called misawite around the metal. The pillar was evidently transplanted here by the Tomars, but it’s not known from where.

Read more: www.roughguides.com/destinations/asia/india/delhi/south-d...

Men sit and talk outside a cluster of tire repair shops in Old Delhi, India, July 24, 2007, where stacks of rims and used parts spill onto the roadside amid the hum of traffic and trade. Photo by Tim Chong

these are the hands of great urdu writer Sharvan Kumar Verma.

3 yrs back, i take his interview and click some of his pictures.

This is one of the series...

Another night view of the Statue of Gautam Buddha - at Hussain Sagar Lake - Hyderabad, India.

IN FLICKR EXPLORE ON 31-12-2012.

www.flickr.com/photos/59670248@N05/8327181366/in/explore-...

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WISH ALL MY FLICKR FRIENDS & THEIR FAMILIES -------- A VERY HAPPY, BRIGHT & PROSPEROUS NEW YEAR 2013 ---------

THANK YOU ALL FOR YOUR KIND COOPERATION, COMMENTS & FAVs.

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Hussain Sagar (Telugu: హుస్సేన్ సాగర్) (Urdu: حسين ساغر) is a lake in Hyderabad, India, built by Hazrat Hussain Shah Wali in 1562, during the rule of Ibrahim Quli Qutb Shah. It was a lake of 24 square kilometres built on a tributary of the River Musi to meet the water and irrigation needs of the city. There is a large monolithic statue of the Gautam Buddha in the middle of the lake which was erected in 1992. In the end of the Hussain Sagar one can find the Masjid and Dargah of Sayed Maa.

Built in the 16th century the lake was named to express the gratitude of Ibrahim Quli Qutub Shah to Hussain Shah Wali who helped him to recover from illness. It is a sprawling artificial lake that holds water perennially, built during the reign of Ibrahim Qutub Shah, across a tributary of the river Musi in 1562. Linking the twin cities of Hyderabad and Secunderabad, the lake and its environs have several parks and scenic spots. The broad road on the tank bund is lined with lawns. The well laid out Lumbini park located in the Buddha Purnima project has a musical fountain.

An 18-meter high monolithic statue of Lord Buddha towers over the lake from atop the Rock of Gibraltar. The idea of erecting a giant monolith Buddha statue in the midst of Hussain Sagar lake on the Gibraltar rock was a part of the Buddha Poornima project in 1985. The statue was chiseled out of a white granite rock, weighting 450 tons. It was carved by 200 sculptors for two years. The statue was transported to Hyderabad in November 1988. After initial problems, the statue was erected on 12 April 1992 on a red lotus pedestal. Attached to it, Lumbini park was inaugurated with musical fountains, bonsai plants and a boat ride from Lumbini Park to the statue. The whole atmosphere reflects peace and perseverance.

Source : en.wikipedia.org/wiki/Hussain_Sagar

Gautama Buddha or Siddhārtha Gautama Buddha (Sanskrit: सिद्धार्थ गौतम बुद्ध; Pali: Siddhattha Gotama) was a spiritual teacher from the Indian subcontinent, on whose teachings Buddhism was founded. The word Buddha is a title for the first awakened being in an era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (P. sammāsambuddha, S. samyaksaṃbuddha) of our age, "Buddha" meaning "awakened one" or "the enlightened one." Gautama Buddha may also be referred to as Śākyamuni (Sanskrit: शाक्यमुनि "Sage of the Śākyas"). The Buddha found a Middle Way that ameliorated the extreme asceticism found in the Sramana religions.

The time of Gautama's birth and death are uncertain: most early 20th-century historians dated his lifetime as c. 563 BCE to 483 BCE, but more recent opinion dates his death to between 486 and 483 BCE or, according to some, between 411 and 400 BCE. UNESCO lists Lumbini, Nepal, as a world heritage site and birthplace of Gautama Buddha. There are also claims about birth place of Gautama Buddha to be Kapileswara, Orissa or Kapilavastu at Piprahwa, Uttar Pradesh He later taught throughout regions of eastern India such as Magadha and Kośala.

Gautama is the primary figure in Buddhism, and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition, and first committed to writing about 400 years later.

Source : en.wikipedia.org/wiki/Gautama_Buddha

Dates ::

Taken on--------------------December 21, 2012 at 8.02pm IST

Posted to Flickr--------------------December 31, 2012 at 1.17AM IST

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The Badshahi Mosque (Urdu: بادشاھی مسجد), (from Persian, Padshahi, "imperial") or the 'Emperor's Mosque', in Lahore is the second largest mosque in Pakistan and South Asia and the fifth largest mosque in the world. Epitomising the beauty, passion and grandeur of the Mughal era, it is Lahore's most famous landmark and a major tourist attraction.

Capable of accommodating 10,000 worshippers in its main prayer hall and a further 100,000 in its courtyard and porticoes, it remained the largest mosque in the world from 1673 to 1986 (a period of 313 years), when overtaken in size by the completion of the Faisal Mosque in Islamabad.

Today, it remains the second largest mosque in Pakistan and South Asia and the fifth largest mosque in the world after the Masjid al-Haram (Grand Mosque) of Mecca, the Al-Masjid al-Nabawi (Prophet's Mosque) in Medina, the Hassan II Mosque in Casablanca and the Faisal Mosque in Islamabad.

To appreciate its large size, the four minarets of the Badshahi Mosque are 13.9 ft (4.2 m) taller than those of the Taj Mahal and the main platform of the Taj Mahal can fit inside the 278,784 sq ft (25,899.9 m2) courtyard of the Badshahi Mosque, which is the largest mosque courtyard in the world.

The mosque was built under the patronage of the sixth Mughal Emperor, Aurangzeb Alamgir. It was completed in 1673 under the supervision of Aurangzeb's foster brother Muzaffar Hussain (also known as Fidaie Khan Koka) who was appointed governor of Lahore in May 1671 and held this post until 1675. He was also Master of Ordnance to the emperor.

Like the character of its founder, the mosque is bold, vast and majestic in its expression. The interior has rich embellishment in stucco tracery (Manbatkari) and panelling with a fresco touch, all in bold relief, as well as marble inlay.

The exterior is decorated with stone carving as well as marble inlay on red sandstone, specially of Loti form motifs in bold relief. The embellishment has Indo-Greek, Central Asian and Indian architectural influence both in technique and motifs. The skyline is furnished by beautiful ornamental merlons inlaid with marble lining adding grace to the perimeter of the mosque. In its various architectural features like the vast square courtyard, the side aisles (dalans), the four corner minars, the projecting central transept of the prayer chamber and the grand entrance gate, is summed up history of the development of mosque architecture of the Muslim world over the thousand years prior to its construction in 1673.

About This Image: This was shot at around 3:00 am on my late night tour of the walled city of Lahore. Due to the energy crisis, I couldn't find much lights in the otherwise well-lit city of Lahore, therefore I resorted myself to Badshahi Masjid (which however, wasn't too well lit either - an unusual thing to happen). The idea was to take an aerial view of the grand architecture, but being very late, we were denied access to many rooftops in the surrounding area. This was taken on the back end (facing Lady Willington Hospital) with the camera mounted on my Gorila Pod!

Even though I wanted to do lots of stuff with this image, and I tried . . . . but nothing looked better than the original - hence this is SOOC with just the watermark added!

Click Here To View The History of Badshahi Masjid by an old Man. MUST WATCH!

You're Missing Out If You Don't View Large!

The Mahabat Khan Mosque (Urdu, Pashto: مہابت خان مسجد) is a 17th-century mosque in Peshawar, Khyber Pakhtunkhwa, Pakistan. It is named after theMughal governor of Peshawar Nawab Mahabat Khan who served under Emperors Shah Jehan and Aurangzeb and who was the grandson of Nawab Dadan Khan (a former governor of Lahore). The name of the Masjid and the governor who built is often mispronounced as 'Muhabbat Khan' ('Love Khan') by the public majority instead of the correct pronunciation 'Mahabat Khan' ('Awe-inspiring Khan').

The Mosque was built in 1630. Its open courtyard has a centrally-located ablution pool and a single row of rooms lining the exterior walls. The prayer hall, flanked by two tall minarets, occupies the west side. According to the turn-of-the-century Gazetteer for Pakhtunkhwa, the minarets were frequently used inSikh times ‘as a substitute for the gallows’.

1. The spiritual entity Qalb

Prophecy and knowledge relating to this was granted to the Prophet Adam

In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.

Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.

Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."

Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.

The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.

After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.

After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.

Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.

Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.

The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.

Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?

The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.

Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).

A Prophetic statement:

“The mercy of God descends upon a broken heart and an afflicted grave.”

Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.

God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”

2. The Human Soul

Prophecy and knowledge relating to this was granted to the Prophet Abraham

This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.

3. The spiritual entity Sirri

Prophecy and knowledge relating to this was granted to the Prophet Moses

This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.

4. The spiritual entity Khaffi

Prophecy and knowledge relating to this was granted to the Prophet Jesus

This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.

5. The spiritual entity Akhfa

Prophecy and knowledge relating to this was granted to the Prophet Mohammed

This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.

The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.

The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.

Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.

6. The spiritual entity Anna

This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.

With the spiritual entity, Anna, God is seen in the dream state.

With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.

Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.

It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.

The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).

Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.

Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.

The functions of the spiritual entities inside the human body

Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.

Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.

Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.

The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.

Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.

Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.

These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.

Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags

Serie 'Father and Daughter'. Gilgit. Pakistan Norther Areas.

The Bhishti (Hindi-Urdu: भिश्ती, بهِشتی) are a Muslim community found in North India, Pakistan and the Terai region of Nepal. They are also known as Shaikh Abbasi and Saqqa, and use Abbasi as a surname. In Maharashtra, the community is often referred to as Pakhali.

History and origin

The Bhishti are the traditional water carriers of South Asia.[4] The word Bhishti is derived from the Persian word "behesht", meaning paradise, and the name is said to have been given to the community on account of their ministering to Muslim soldiers at a battle. They were historically the suppliers of water from a goat-skin bag known as the mashk or mashq.

In Gujarat, the Bhishti claim to have come from North India during the rule of the Mughal Emperor Akbar. Like the Bhishti of North India, they claim to Abbasi Arabs, who provided water for the Mughal armies that conquered Gujarat.

The Bhisti of Maharashtra are unaware of their origin, although many now claim to be belong to the Abbasi community. They are found mainly in the districts of Sangli, Sholapur, Kolhapur and Pune. The community speak the Dakhani dialect of Urdu, as well as Marathi.

A good many Shaikh Abbasi of Delhi emigrated to Pakistan, at the partition of India. They are now found mainly in Karachi, and form a sub-group within the larger Muhajir ethnic group

From Wikipedia

Shogran (Urdu: شوگران ‎) is a village situated on a green plateau in the Kaghan Valley, northern Pakistan at a height of 7,749 feet or 2,362 metres above sea level.

Shogran is located at a distance of 34 km away from Balakot. The road from Islamabad to Kiwai is metalled and measures 212 km. From Shogran, you can ride a jeep or horse or hike to several picturesque places like Siri, Paye and Makra Peak.

Hotels and motels are available at affordable costs. Mobile phone services is also available there by Telenor and Mobilink. The local people are friendly and peaceful.It is accessible in summer.It attracts families and explorers alike.You should not miss a trip to Forest Rest House. Most of people sit and relax in its huge lush green lawns. Entry might be restricted when senior officials visit or stay at rest house. Views of Sri Paya and Musa Da Mussalah peak are really nice from the lawns of rest house.

1. The spiritual entity Qalb

Prophecy and knowledge relating to this was granted to the Prophet Adam

In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.

Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.

Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."

Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.

The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.

After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.

After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.

Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.

Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.

The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.

Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?

The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.

Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).

A Prophetic statement:

“The mercy of God descends upon a broken heart and an afflicted grave.”

Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.

God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”

2. The Human Soul

Prophecy and knowledge relating to this was granted to the Prophet Abraham

This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.

3. The spiritual entity Sirri

Prophecy and knowledge relating to this was granted to the Prophet Moses

This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.

4. The spiritual entity Khaffi

Prophecy and knowledge relating to this was granted to the Prophet Jesus

This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.

5. The spiritual entity Akhfa

Prophecy and knowledge relating to this was granted to the Prophet Mohammed

This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.

The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.

The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.

Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.

6. The spiritual entity Anna

This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.

With the spiritual entity, Anna, God is seen in the dream state.

With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.

Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.

It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.

The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).

Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.

Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.

The functions of the spiritual entities inside the human body

Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.

Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.

Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.

The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.

Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.

Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.

These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.

Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags

Delhi.

urdu poetry