About Eid in Pakistan

Eid al-Fitr in Pakistan is known as chhoti (small) or meethi (sweet) Eid as unlike three days celebrations for Eid ul Azha it celebrated for one day and that the day on this Eid begins with a special-made breakfast consisting Vermicelli

Eid preparations start with the beginning of the month of Ramadan and continue throughout the month. It is customary for almost everyone to wear new dress. So the shopping goes on throughout the month of Ramadan.

The marketplaces are decorated to welcome Eid shoppers. Special sale prices are offered on garments and shoes. Young girls and older women wear bangles made of fine glass. The night when the moon is sighted is fixed for this activity. Womenfolk in huge numbers throng the special bangle stalls and shops as soon as the Shawwal moon is sighted. Men and elders usually exchange moon greetings. Telephone these days are frequently used for this late evening exchange of greetings.

The next day is Eid, a public holiday, and a great occasion for rejoicing. Rising early, the rich as well as the poor wash, dress up in new clothes, and start the day with a light breakfast which usually consists of fine wheat noodles mixed with milk and commonly known as Vermicelli.

Then the men congregate at the mosques or eidgahs (large enclosures for prayers). On the way they pass out the obligatory alms called fitra. When Eid prayers and Thanksgivings are over, they hug and congratulate each other and later during the day, they visit relatives, friends, and neighbors.

The poor also join in the celebration because it is during Ramadan that Muslims give Zakah, which is a 2 and 1/2 percent payment on one year's savings or gold, silver currency, or goods for trade equal in price to 87.48 grams of gold or 612.36 grams of silver. Tens of millions are distributed in cash or kind among poor who also share in the festivities.

After offering Eid prayers, which is an occasion for expressing thanks to Allah, the men return home and wishing children, women and elders of the household Eid Mubarak eat the sweet dish known as Vermicelli or sheer-khurma (dates cooked in milk and served with wheat noodles). Also as an additional treat, a variety of dishes are cooked. Festivities continue till late night, and in some towns a popular fair or mela is held for recreational purpose.

For the children it is a very happy day because they receive money from all the elders, to spend and enjoy themselves. They also can receive clothes or gifts. It is like Christmas. Employees get bonuses, factories and offices close down for a couple of days, and food and money are distributed to the poor. Because it marks the end of Ramadan, Eid al-Fitr is always an occasion for a big meal, and families come together like Thanksgiving.

Music of Punjab

A glimpse into the lives and culture of the people of Punjab can be got through the folk idiom of Punjab. There is a great repertoire of music, right from the time of birth to death, of love and separation of dance and rejoicement, of marriage and fulfilment. Culturally Punjab can be divided into three riegions, Malwa, Majha and Doaba. Today Malwa represents the true spirit of Punjabi folk traditions. The Punjabi fold idiom is so rich, so varied and so very versatile. It is a culture of generous, vast, large hearted people which is devoid of any fanaticism and religious narrow mindedness of ideology.

If we go deep into the folk music of the land, it is difficult to classify it. But perhaps we can draw board divisions for every season, every festive occasion has music associated with it. Even food is associated with a change in season. The festivals of Punjab are numerous. Lohri is the time after which the biting cold of winter begins to taper off. In the olden days, it was more of a community festival, where the birth of a son, the first year of marriage was celebrated all through the village in front of the sacred fire. Songs like 'Sunder mundriye, tera kaun vichara, Dulla Bhathi Wala.'were sung to the beat of virourous claps. Groups of little children would go singing round the village collecting 'gur' and 'rewari' for themselves. 'Lohri' was preceded by Maagh and the famous Maaghi Da Mela, and followed by Baisakhi, where the Bhangra was danced by the men of the Village.

An energetic dance associated witht the ripening of crops, performed by the menfolk of the villages. The dance manifests the vigour and vitality and exuberance of the people, in anticipation of money coming in after the cutting of a good harvest. Then comes the season of the monsoon, or 'sawan' when the married girls come home for a vacation, meet their old friends, wear the colourful Phulkaris, swing under the trees, adorn themselves with 'mehndi patterns', and glass bangles and exchange news, singing songs. 'Ni Lia De Mai, Kallean Bagaan Di Mehandi'. No occasion goes off without the association of music in Punjab. Right from the moment a woman announces the news of the conception of a baby, songs start. The third month, the fifth month, and then of the actual birth of baby is associated with joyous songs about the impending arrival. There are songs which tell about the love of a brother or a sister. Once a marriage is finalised, and preparations of the marriage start in the boy's and girl's family.

For the process of washing and cleaning the grain, of making new clothes, and household items, songs are sung by the woman in the family as they work through the night, that the 'dhol' is not used as the menfolk who are sleeping should not have their sleep disturbed. And then the numerous songs associated with the wedding. In the girls side 'Suhag' is sung, and in the boy;s
side, songs while he mounts the mare, 'Sehra' and 'Ghodi' are sung. When the two sides meet 'Sithaniyan' are exchanged. A kind of raunchy humour which makes it easier for both the the parties to show off their wit and repartee and also provides an opportunity to get to know each other. After the Barat is received 'Patal Kaavya' is sung after tea and while the 'Barat' is eating food together. Jugni, Sammi are basically songs centring around love, in the Jugni normally the bachelors gather
together and sing about their beloved. The Sammi is more a gypsy dance, which is performed as an expression of joy and victory, around the fire at night. Sammi is an imaginary female character of folk poetry, belonging to the Marwar area of Rajasthan who fell in love with the the young prince, and it is around their love story that the music and dance is set to. In the list of happy songs are included, Luddie, Dhamal and of course the Giddha and the Bhangra, which is all set to music,
which is typical of Punjab. Along with the 'Dhol' primarily, are sung 'Bolis' which can be divided into two categories, 'singly boli' and' lengthy boli'. Centering around mother-in-law, father-in-law, sister-in-law and other character from everyday life the music of these two lively traditions is extremely enervating.

Being a frontier state war played an important part in the lives of the people of Punjab. There was also a tradition of wrestlers living in every village, and while they practised at the 'Akhara' a music grew around their practice called 'akhara singing'. The drum plays a very important part in the folk music of Punjab. It provides the basic accompaniment to most of folk music. The 'Dhol' and 'Dholik', the male and female drum, had it's own relevant use. The information of an impending army was communicated by the sound of the 'Dhol', when information was given to the neighboring villages through a particular beat. The instruments used in Punjabi folk are typical to the region. The 'toombi', 'algoza', 'chheka', 'chimta', 'kaanto', daphali', dhad' and 'manjira' are some of the popular traditional folk instruments.

There are songs which are specific to death. Called 'Siapah', there are different kinds of 'siapah'. Special to individuals, the song of mourning deal with the loss of a brother, sister, mother, father, mother-in-law, father-in-law, and are sung in a particular format.

As in the rest of the country Sikh religion is deeply connected with music. In fact a glossary of music and Ragas are given at the end of the Guru Granth Sahib, the tradition starting with Mardana, who accompanied Guru Nanak on his travels who sang the bani of Guru Nanak with an ‘ektaara’ and the ‘rhubarb’. Classical ragas are used in the ‘shabad kirtan’, gayaki of Punjab. The sixth Guru Hargobind gave patrongae to sect of singers who sang only martial songs. Called ‘Dhadis’, they sing at shrines and festivals, ballads, vars, and about the heroic feats of the Sikhs. Along with the "Dhad" the ‘dhadi’ also uses a sarangi, as a musical accompaniment.

A strong tradition of the ‘kissa sahity’ of Punjab is very much part and parcel of Punjabi folk music. The legends of Heer Ranjha , Sohni Mahiwal, Sassi Punnu, Puran Bhagat are sung more in a semi classical style. The Punjabi ‘kaffi and kali’ are part of this genre. Related to this is the ‘sufiana kallam’ of Punjab as a result of a strong Sufi tradition in the state. The Heer in particular has a strong sufi base.

Later in the eighteenth and nineteenth century there started in Punjab a strong school of classical music centring around Patiala known today as the Patiala Gharana. The founders of this gahrana were Ustaad Ali Bux and Ustaad Fateh Ali who were great singers in the Patiala Darbar. Their disciples and admirers were numerous. Notable amongst them were Ustad Bade Ghulam Ali and his brother Barkat Ali who brought the Patiala Gharana on the forefront of Khayal gayaki. And thus started the ‘chau-mukhia’ style, which included dhrupad, khyal thumri and the taraana. Each of these styles too have their particular flavour, the energy and zest of the soil of Punjab. Highly decorated, Ustaad Bade Ghulam Ali Khan composed numerous ‘bandishes’ or compositions under the penname of Sabarang. Parallel to this was the growth of a gharana of tabla playing which is also known as the Punjab style, of which Alla Rakha the great tabla maestro belongs.

What has been written about is just a broad canvas of Punjab. Every village of Punjab has somethings typical of the soil. Over the years the success of the green revolution, with large mustard fields, and ‘kanak da sitta’ or the grains of wheat, along with the disco culture has provided a ‘purdah’ or a covering over the varied tradition of folk music of Punjab. For any discerning appreciator of music, Punjab provided enough for every occasion and every season, completely obliterating the statement that Punjab is a land of "agriculture and no culture".

History of Punjab

Punjab is the wellspring of Indian culture. Traditional literature the Ramayana and Mahabharata, the Puranas, the Vedas, all take us back to Punjab. Archaeolgiststs find the earliest evidence of recognisably Indian civilisation in the excavation of Punjab's Harappan sites. The uninterrupted continuity of Indian culture flows forth from ancient Punjab.Artifacts dating back to the Pleistocene Age have been found in the valley of Kangra, Pehalgam, and Hoshiarpur. These finds testify to the cultural unity extending to the whole of the region. The Harappa-Ropar and Sanghol civilisations were the outcome of the culture that developed over a vast area. The Harappan civilisation perhaps was overwhelmed by the village folk, who, although did not belong to a different culture, represented a different pattern of life

There is no conclusive evidence to prove that the authors of the Rig Veda came to the land of seven rivers from any outside country. The whole complex of Rigvedic hymns shows them settled in this region from the outset and considering it their sacred land and original home .

Sage Priyamedha Sindhukshit in the famous ‘Hymn of Rivers" (Nadi-stuti) after invoking the favour of rivers soars to a high pitch of exultation in his reference to the Sindhu. He clearly states that his ancestors were the inhabitants of the land through which the river flowed from ages immemorial,

The Vedic and the later Epic periods of the Punjab were socially and culturally the most prolific. The Rig Veda was composed here.

During the period quite a number of centres learning and culture were established. Panini and Vishnu Gupta were associated with this.religion , Philosophy, grammer, law, astrology, medicine and warfare were taught . Yasak’s Nirkuta and Panini’s Ashtadhyayi are those classic creations of which help us to understand the language and culture of the ancient Punjab.

The field of action of the Ramayana is believed to be outside the Punjab but the tradition maintains that Valmiki composed the Ramayana near the present Amritsar city and Kaikeyee belonged to this region.

The advent of Buddhism saw Punjab become, more than ever, a cultural crossroad. A few years before the birth of Buddha (556 BC), the armies of Darius I, king of Persia, had swept across Punjab and made the area a protectorate of Persian empire. This was a fruitful interaction that ripened into the cultured and sophisticated cities of Gandhara (present day northern Pakistan-southern Afghanistan). To the Buddhists Punjab was Uttar Path – the way to the North, to the valleys of Afghanistan, and further on to Central Asia and China. In 327 BC Alexander invaded Punjab, defeating Raja Paurava (Porus). The centuries that followed brought more incursions from the north but the Indian response was vigorous. This happened during the rules of the Mauryas, the Sungas, the Guptas and the Pushpabhuti.

Fisheries sector in Pakistan

In 2001, total world production of fisheries was reported to be 130.2 million tons, of which 37.9 million tons was from aquaculture practices and 92.3 million tons from capture fisheries production. China was the leading producer with 42.6 million tons (comprising of 16.5 million tons of capture fisheries and 26.1 million tons of aquaculture production). Hence, China’s share in total world fish production is 33% and in aquaculture production it is 69%.

In parallel with the increase in production, international trade has continued to grow, and at an accelerating rate in recent years.

About 38% of world fish production is traded internationally. In 2001, total exports of fish and fishery products were US$ 55.9 billions in value terms.

Developing countries, as a whole, supplied slightly more than 50%. Shrimp is the main fish commodity traded in value terms, accounting for about 19% of the total value of internationally traded fishery products.

bout 74 percent of world fish production is used for direct human consumption, whereas the remainder (about 26 percent) is utilized for various non-food products, mostly for conversion to fishmeal and oil.

As a highly perishable commodity, fish has a significant requirement for processing. More than 60 percent of total world fisheries production underwent some form of processing. The most important of the fish products destined for direct human consumption was fresh fish (a share of 53.7 percent), followed by frozen fish (25.7 percent), canned fish (11.0 percent) and cured fish (9.6 percent).

With these overall volumes and trade figures in mind, let us look at Pakistan. We have a total coastline of 1,090 km and a total fishing area of approximately 300,000 sq. kms. Pakistan’s fishing waters are termed as highly rich in marine life with a vast variety of species having commercial value. However, this potential is not reflected in the export earning from fisheries sector. The exports of “Fish and Fish Preparation” were at $134.5 million (with a volume of 93,214 tons) in 2002-03.

This situation was mainly attributed to unorganized nature of private sector, lack of focus in Government policies and little institutional investment (in public and private sector projects) in this sector.

Pakistan’s exports of fishery products stand at about 0.25% of world exports. A rough estimate based on maximum sustainable yield figures, existing value addition, and foreign benchmarks, puts our total export potential from this sector at around US$ 1.0 billion from existing natural resources. If we include the high potential area of aquaculture, our fisheries sector can yield even higher export earnings.

Pakistan’s domestic consumption is termed as one of the lowest in the world, at 1.6 kg per person per year (compared to world average of 16.2 kg per person per year). Hence, most of the produce is exported. There is a great dependence on a few species for exports, with very little value addition. Most of the fish catch is from marine sources, which comprises about 70% of total fish exports. Pakistan exports fish mainly to Europe, US, Japan and Middle-Eastern countries.

On the coast of Pakistan, there are more than 30 species of shrimps, 10 species of crabs, 5 species of lobster and about 70 commercial species of fish including sardine, Hilsa, shark, Mackerel, Butterfish, Pomfret, Sole, Tuna, sea bream, Jew fish and Cat Fish, Shark, and Eel. Marine fishing is undertaken from right beyond the coast to 200 nautical miles into the sea. The distance has been divided into two broad categories for fishing known as: (1) Coastal water fishing, and (2) Deep-sea fishing. Deep Sea is further divided in two zones. The distances specified are: up to 12 nautical miles termed as coastal water fishing, 12 to 35 nautical miles is Zone I and 35 to 200 nautical miles is Zone II. Coastal water fishing is done in the villages along the coast that are predominately inhabited by fisherman whose main livelihood is fishing.

The All India Muslim League

The year 1906 was extremely important and eventful in the history of Indian nationalism. On 1st October, 1906, a deputation comprising of 35 Muslim leaders from all parts of India gathered in Simla to meet the new viceroy and place forth their appeal for help against the unconcerned attitude of the Hindus towards the needs and status of the Muslim majority in future political setup. They informed the viceroy about their hopes for the representation of Muslims in every branch of government. They further elaborated that the Muslims should not be regarded merely as a minority but a distinct community with strong historical and political background.

The Viceroy was sympathetic to the demands of the group and applauded their loyal and articulate address. As a result of this meeting, the Muslims were promised separate electorates, which was a recognition of separate Muslim identity and proved a historical milestone in the making of Pakistan.

Rock Carvings and Inscriptions along the Karakorum Highway

Shortly after the construction of the Karakorum Highway connecting Pakistan and China through the Himalayan and Karakorum mountains, in 1978, Prof. Karl Jettmar (Heidelberg, Germany) and Prof. A.H. Dani (Quaid-i-Azam University Islamabad, Pakistan) discovered thousands of petroglyphs and inscriptions along the Indus valley. These are mainly concentrated in the area east and west of the village of Chilas (Diamir Distr., Northern Areas of Pakistan)(see map). A joint Pakistani-German research project was founded and started its first surveys in 1979. Since 1982 the project is maintained as a research cell by the Heidelberg Academy for the Humanities and Sciences. The systematic documentation and publication of this material has been executed since 1989 under the directorate of Prof. Harald Hauptmann. The project keeps a close collaboration with scholars from Pakistan, England, France and Germany.
The aim of this research is a complete documentation and publication of all major rock art sites in this region. An archive of the collected material is installed in the Heidelberg Academy. A duplicate of it will be built up in Pakistan, e.g. in Gilgit.
The publicationsare presented in two series: Antiquities of Northern Pakistan (ANP), providing selected specialized articles on the subject, and Materialien zur Archäologie der Nordgebiete Pakistans (Materials for the Archaeology of the Northern Regions of Pakistan - MANP) which is devoted to the publication of complete rock art sites in monographs.

Up to now about 30 sites are registered on a stretch of ca. 100 km to both sides of the Indus bearing ca. 30,000 petroglyphs and 5,000 inscriptions in more than 10 writing systems. The carvings are pecked or chiseled into the dark brown varnished surface of the boulders scattered on the river banks and the terraces of the valley.

The earliest examples of Indus valley rock art are dating back to prehistoric times. The most recent (besides modern ones) belong to the period before the Islamization of the region in the 14th to 15th cent. AD. The prehistoric carvings in general show animals, hunting scenes and demon-like creatures in different styles.

The Buddhist phase starts around the 1st cent. AD and lasts until the 9th or 10th cent AD. The main subjects represented in the carvings are stupas, Buddhas and other Buddhistic symbols . Another important element of this period are inscriptions, mostly consisting of personal names and dedicational phrases. The majority of the inscriptions are executed in Indian scripts like Brahmi, Kharosthi and Proto-Sarada. Of special interest are those in Sogdian (ca. 700), Chinese (13) and Hebrew (1).

The old paths along the Indus valley constituted a branch of the Silk Road system. Many of the carvings of this period were therefore executed by travellers like merchants and pilgrims from Central Asia, China and India. But there are a lot of carvings obviously made by the inhabitants of the region as well.

During the 9th or 10th cent. AD, the Buddhist belief was replaced by a new socio-religious movement. Axes and sun-symbols are the new signs of this last major phase of the Indus valley rock art.

The complex of rock carvings and inscriptions in the upper Indus valley provides a remarkable source for the study of the cultural history of Central and South Asia.

Moen-jodaro

On the west bank of the Indus, 580 km Karachi, lies Moenjodaro (Mound of the Dead), an archaeological site which has been rated amongst the most spectacular of the world’s ancient cities. Considered one of the earliest and most developed of urban civilizations, Moenjodaro flourished from the third to the middle of the second millennium B.C.

When it vanished leaving only traces of its culture. Moenjodaro alongwith Harappa (in the Punjab), some 1280 km away – formed part of the Indus valley civilization and its is now generally believed that these were the cities, referred to in the Rigveda that were destroyed by the Aryan invaders.

The urban planning at Moenjodaro was pragmatic and at a high level. Its main thoroughfares were some 91 m wide and were crossed by straight streets that formed blocks 364 m in length and 182/273 m in width. The city’s mud-brick walls and baked brick houses were designed to ensure the safety of its occupants so that in times of earthquakes the structures collapse outwards. It had an elaborate covered drainage system, soak pits for disposal bins, a state granary, a large and imposing building that could have been a palace and a citadel mound with solid burnt-brick towers on its margin. Judging from the remains, the Great Hall was probably the most striking of its structures, comprising an open quadrangle with verandahs of four sides’ galleries and rooms at the back, a number of halls, and a large bathing pool perhaps used for religious or ceremonial bathing. Close to the archaeological site is the Moenjodaro Museum that houses finds from the excavations. These include, amongst other things, engraved seals, ornaments, utensils, pottery weapons, figurines and toys.

Visitors wishing to stay overnight can put up at the archaeological department’s rest house or the newly built PTDC Motel, which also has a restaurant. Room charges are very reasonable. Nearby Sukkur and Moenjodaro, can be reached by air, rail and road from Karachi.

HISTORY OF KARACHI CITY

History of Karachi

The Baloch tribes from Balochistan and Makran established a small settlement of fishing communities, many of whom still inhabit sections of Sindh, and called it Kolachi. The modern port-city of Karachi, however, was developed by authorities of the British Raj in the 19th century. Upon the independence of Pakistan in 1947, the city was selected to become the national capital, and was settled by Muslim refugees from India, which radically expanded the city's population and transformed the demographics and economy. Karachi has faced major infrastructural and socio-economic challenges, but modern industries and businesses have developed in the city, and the population expanded even after the capital was moved to Islamabad in August 1960.

The area of Karachi has been known to the ancient Greeks by many names: Krokola, the place whereAlexander the Great camped to prepare a fleet for Babylonia after his campaign in the Indus valley; 'Morontobara' port (probably the modern Manora Island near the Karachi harbour), from where Alexander's admiral Nearchus sailed for back home; and Barbarikon, a sea port of the Indo-Greek Bactrian kingdom. It was also known as the port of Debal to the Arabs, from where Muhammad bin Qasim led his conquering force into South Asia in 712 AD. According to the British historian Eliot, parts of city of Karachi and the island of Manora constituted the city of Debal.

National Anthem Pakistan

Blessed be the sacred land, Happy be the bounteous realm, Symbol of high resolve, Land of Pakistan. Blessed be thou citadel of faith.

The Order of this Sacred Land Is the might of the brotherhood of the people. May the nation, the country, and the State Shine in glory everlasting. Blessed be the goal of our ambition. This flag of the Crescent and the Star Leads the way to progress and perfection, Interpreter of our past, glory of our present, Inspiration of our future, Symbol of Almighty's protection.

Pakistan Textile

All Pakistan Textile Mills Association (APTMA) is one of the largest trade association of Pakistan was founded in 1952 and since then has been the foremost association concerning the textile business in Pakistan.

The textile industry of Pakistan contributes 8.5% of the GDP and employs 38% of the workforce in the manufacturing sector. It is responsible for about 55% of total exports.

Exports statistics show our progress in the last 5 to 6 years and how we foresee huge challenges under the new rules of international trade.

Export of textile products has reached $ 10.62 billion in the year 2007-08 from $ 5.5 billion in the year 2003-04 i.e. an increase of $ 5.12 billion in value term or by 93% and it still have the potential to beat this rate of growth in future.

The question is what we need to do to maintain or improve the growth of this industry?

The way international trade is evolving is neither free nor fair. There is continued downward pressure of unit prices of textile goods, while the raw material prices and cost of doing business are increasing drastically.

Even though, Textile Industry of Pakistan is indeed passing through a very crucial juncture due to the prevailing socio-economic and political climate. In particular, the Textile sector is exposed to extreme competition after the phasing out of quota besides facing resistance from developed countries in the name of Social Compliance, Environmental & Effluent Treatment Plants, Anti-Dumping, Counter-Veiling and Safeguard Accusations. To increase competitiveness and quality of products, textile industry requires investment in technology for meeting the new challenges. Over the last few years the textile sector has invested about US$ 6.0 billion in modernization and higher value addition, but due to continuous rise in cost of doing business resulting from enhancement in the cotton prices, utilities, inflation and bank refinancing rate on exports, Pakistan is becoming uncompetitive and loosing share in the international market.

About the Karachi Stock Exchange

Karachi Stock Exchange (KSE) is the biggest and most liquid exchange in Pakistan with the average daily turnover of 525.15 million shares and market capitalization of US $ 54.28 billion. The international magazine 'Business Week' announced the KSE as the best performing world stock market in 2002. Since then the KSE continuously maintains the reputation as one of the best performing markets in the world.

Since 1991, foreign investors have an equal opportunity together with local investors to operate in the secondary capital market on the Karachi Stock Exchange. The establishment of the new policy for foreign investors and initiated privatization in Pakistan has accelerated the development of the KSE, which had even 663 companies listed in 2006. In addition, companies have a choice to be listed on one of the two markets - the ready market and the over-the-counter (OTC) market, which has lesser listing requirements. While the ready market requires listing companies to have minimum paid up capital of Rs 200 million (about UK � 1.8 m), the companies with minimum of Rs 100 million can be listed on the OTC market.

The Karachi Stock Exchange trades the KSE-100 Index. It is a highly-diversified index of 100 largest capitalization companies' stocks from all sectors of Pakistan economy. A constantly revised index is a good indicator of the overall Exchange performance over a period of time. In 2005, 88% of the KSE total market capitalization was represented by the KSE-100 Index.

The membership in the Karachi Stock Exchange is limited. Only 200 individual and corporate entities can register as members in the KSE. In 2005, 162 members traded actively on the Exchange. In addition, foreign corporate entities may also become the members of the KSE with the condition that the nominee member of the company is a citizen of Pakistan.

Islamabad

Islamabad, the capital of Pakistan, is situated against the backdrop of magnificent Margalla Hills at the northern edge of Potohar Plateau. Lush green, spacious and peaceful, Islamabad is reckoned as one of the most beautiful and well-planned cities in the world. The city came into life with the decision of making it the capital. Besides government offices and embassies, multinational corporations and institutions, Islamabad has many attractions for visitors. Margallas Hills provide best opportunities for hiking and trekking. Pir Suhawa, a beautiful place at the top of the hills, is therefore everyone to have a good time walking and eating while taking the view of the beautiful city. Good museums like Islamabad Museum, Natural History Museum, and Lok Virsa are there to educate the interested about history and culture of the region. Islamabad city itself is a bit quiet and adventures may feel that something is wanting, but its serenity along with its scenery is something no one fails to notice and appreciate. The scenery is spectacular and breathtaking with lovely mountains and green gardens.

Weather

Islamabad's Weather Is Pleasant; It Is Excellent During Spring And Autumn And Relatively Hot And Cold During Summer And Winter. The Average Temperature Range Is 20-35 Degree Centigrade During Summer And 0-20 Degree Centigrade During Winter.

Official Language

Arabic and English are the medium of instruction at IIU. Proficiency in Arabic is required in Faculties of Islamic Studies and Shariah & Law. In all after subjects, English is the medium of instruction. Applicants for admission at IIU are required to pass Language Proficiency Tests to qualify for admissions. The University runs a programme for improvement in Arabic and English Proficiency for deficient students.

WEEKLY HOLIDAY:

Sunday is the official holiday, and Friday is half day.

Currency:

Rupee is Pakistan’s Currency. One US dollar is currently equivalent to around about 79-80 rupees in the open market. This rate keeps fluctuating.

Lahore Food Street

If you are in Lahore as a guest or a tourist, you will definitely hear or read some where about "Foot Street" in Gawalmandi Lahore. You will still see crowds inside Food Street at night. Don't be fooled; now only two types of people come here (a) tourists from smaller cities around Lahore who are not familiar with nice dining areas in Lahore or (b) your guest visiting Lahore, he will definitely insist on visiting food street because the place is over projected in the media as a prime tourist spot. There is yet another population that loves to visit this place, they are the guys who live inside nearby streets and who come here just for "pooondi" as their favorite past time.

I am not saying concept of Food Street was a wrong idea, but the food quality is down to earth.

Do visit this place and have a leisurely walk, you will definitely enjoy, but have your dinner in Lakshami Chowk that is just 10-15 minutes walk from here.

Lahore Food Street

Lahore

Lahore is undoubtedly ancient. Legend had it that it was founded by Loh , son of Rama , the hero of the Hindu epic, the Ramayana. Some others think that the name means Loh-awar , meaning a "Fort as strong as Iron". It waxed and waned in importance during the Sultanate. But, Muslim rule began here when Qutub-ud-din Aibak was crowned in Lahore in 1206 and thus became the first Muslim Sultan of the subcontinent.

Lahore

LAHORE is a Municipal city, has been the capital of Punjab for nearly a thousand years, and the administrative head-quarters of a Division and District of the same name. It is situated one mile to the south of the river Ravi , and some 23 miles from the eastern border of the district. The city is built in the form of a parallelogram, the area within the walls, exclusive of the citadel, being about 461 acres. It stands on the alluvial plain traversed by the river Ravi . The city is slightly elevated above the plain, and has a high ridge within it, running east and west on its northern side. The whole of this elevated ground is composed of the accumulated debris of many centuries. The river, which makes a very circuitous bend from the East, passes in a semi-circle to the North of Lahore.

Lahore has a friendly, relaxed atmosphere. It is a fine place to watch the world rush by. The improbable mix of painted trucks, cars, bullock carts, buses, handcarts, scooters with whole families. A classical city, according to the words of Noor Jahan .

Economy (Karachi)

Karachi is the financial and commercial capital of Pakistan. In line with its status as a major port and the country's largest metropolis, it accounts for a lion's share of Pakistan's revenue. According to the Federal Board of Revenue's 2006-2007 year book, tax and customs units in Karachi were responsible for 46.75% of direct taxes, 33.65% of federal excise tax, and 23.38% of domestic sales tax. Karachi also accounts for 75.14% of customs duty and 79% of sales tax on imports.Therefore, Karachi collects a significant 53.38% of the total collections of the Federal Board of Revenue (since renamed as the Central Board of Revenue), out of which 53.33% are customs duty and sales tax on imports.(Note: Revenue collected from Karachi includes revenue from some other areas since the Large Tax Unit (LTU) Karachi and Regional Tax Offices (RTOs) Karachi, Hyderabad, Sukkur & Quetta cover the entire province of Sindh and Balochistan. Karachi's indigenous contribution to national revenue is 25%

Karachi ( City of lights)

The area of Karachi was known to the ancient Greeks by many names: Krokola, the place where Alexander the Great camped to prepare a fleet for Babylonia after his campaign in the Indus Valley; 'Morontobara' (probably Manora island near Karachi harbour), from where Alexander's admiral Nearchus set sail; and Barbarikon, a port of the Indo-Greek Bactrian kingdom. It was later known to the Arabs as Debal, the starting point for Muhammad bin Qasim and his army in 712 AD. Karachi was founded as "Kolachi" byBaloch tribes from Balochistan and Makran, who established a small fishing community in the area.^[8] Descendants of the original community still live in the area on the small island of Abdullah Goth, which is located near the Karachi Port. The original name "Kolachi" also survives in the name of a well-known Karachi locality named "Mai Kolachi". The city was visited by Ottoman AdmiralSeydi Ali Reis in 1550s and mentioned in his book Mirat ul Memalik (The Mirror of Countries), 1557 AD.^[9] The present city started life as a fishing settlement when a Balochi fisherwoman called Mai Kolachi took up residence and started a family. The village that later grew out of this settlement was known as Kolachi-jo-Goth (Village of Kolachi in Sindhi). By the late 1700s, the village was trading across the Arabian Sea with Muscat and the Persian Gulf region. A small fort was constructed for its protection, armed with cannons imported from Muscat. The fort had two main gateways: one facing the sea, known as Kharra Darwaaza (Brackish Gate) (Kharadar) and the other facing the Lyari River known as the Meet'ha Darwaaza (Sweet Gate) (Mithadar).^[10] The location of these gates correspond to the modern areas of Kharadar (Khārā Dar) and Mithadar (Mīṭhā Dar).

After sending a couple of exploratory missions to the area

Liaquat Ali Khan

NAWABZADA LIAQUAT ALI KHAN

Nawabzada Liaquat Ali Khan was born at Karnal, Haryana in 1895. He was the son of Rukunuddaulah Sharnsher lung Nawab Rustarn Ali Khan, the Nawab of Karnal. He did his graduation in 1918 from MAO College, Aligarh and went to Exeter College, Oxford in 1922 and then Inner Temple for his Bat-at-Law in 1922. On his return to India in 1923, he joined the All India Muslim League.

Mr. Liaquat Ali Khan was a Member of the United Provinces Legislative Council from t926-1940. He was elected Deputy President of the United Provinces Legislative Council and held that office for six years. He was also Leader of the Democratic Party of the Council.

In 1937, he went to London as a Member of the Indo-British Trade Delegation. When Quaid-e-Azam Mohammad A1i Jinnah reorganised the All India Muslim League in 1936, Mr. Liaquat Ali Khan was elected its Honorary General Secretary. In 1940, he was elected to the Central Legislative Assembly and became the Deputy Leader of the Muslim League. He entered into an agreement with Bhulabai Desai on the question of representation in the Interim Government known as 'LIAQUAT-DESAIPACT.1945'.

In 1946 he was appointed as a Member of the Governor General's Executive Council and the Leader of the Muslim League Party in the Indian Interim Government. He held the portfolio of Finance, being the first Indian Finance Minister. The Budget for 1947-48 which he presented was acclaimed throughout the Country as a 'Poor man's Budget'.

Liaquat Ali Khan attended the Simla conference on behalf of the Muslim League in 1945 and 1946. He was one of the most prominent of the All India Muslim League Leaders and one of the most trusted Lieutenants of Quaid-e-Azam Mohammad Ali Jinnah. He was Muslim League Delegate to All Parties Convention at Calcutta in December 1928. He was elected Secretary, All India Muslim League in 1936 and re-elected in 1938, 1940, 1941, 1942 and 1943. He was Member of the League Central Parliamentary Board in 1936. He moved a resolution regarding certain amendments in League Constitution in its historic 27th Session at Lahore in March 1940. he was Convener, Action Committee of the League and Member Parliamentary Board in 1943; he was also a Member Subjects Committee League's Legislator's Convention held at Delhi in April 1945.

On August 14, 1947, he became the first Prime Minister and the Minster of Defence of the new Dominion of Pakistan. He wielded effective power and provided dynamic leadership to Pakistan during the most crucial phase of its history. He signed the "LIAQUAT-NEHRU PACT” in 1950 in New Delhi on the problem of minorities. He was the Vice Chairman, Basic Principles' Committee of the Constituent Assembly in March 1949, which submitted its report in 1950.

He died at the hands of an assassin on October 16. 1951 while addressing a public meeting at Rawalpindi and was buried in the courtyard of the Quaid-e-Azam's mausoleum.

Bi Amma

BI AMMA

Abadi Bano Begum, popularly known'as 'Bi Aroma', was born circa 1850 in a renowned family of U. P. She came to occupy a remarkable place in the history of Freedom Movement of the Indo-Pakistan sub- continent for being the fust Muslim woman of the modem times to tBke active part in politics.

She was married to Abdul Ali Khan who was a senior official of Rampur State. She had one daughter and five sons including Maulana Shaukat Ali and Maulana Muhammad Ali Jauhar.

She became a widow at the age of thirty .Although she did not have any fonmal education yet, she was deeply convinced of the advantages of acquiring modem education for the Muslims of the Indo-Pakistan sub- continent She educated her sons at Aligarh and Oxford; for that she pawned her jewellery to pay for her sons education.

During the sessions of the All India Muslim League in 1917, she delivered the most touching and forceful speech which left a lasting effect on the Muslim Ummah. While her sons were still in Jail this bold and venerable mother kept alive the fervour for the Khilafat Movement. She toured the country, addressed large gatherings of people, which flocked to hear her and exhorted them to follow the footsteps of her great sons in their struggle for the unity and fraternity of the Muslim Ummah. She replaced her illustrious sons in popularity and leadership I and the famous Urdu couplet

“Boli AIrvna Mohalrvnad Ali Ki

Jaan Baila Khilafal Pay De Do"

became household words and were sung in every nook and comer of the Sub-continent by all sections of people irrespective of caste, creed or sect

After the end of the Khilafat Movement Bi Amma, however, did not survive for long and died on November 13, 1924. Her death was a great loss to the Muslim Nation, but Muslim women who had come out to work with Bi Amma were to become a political force to reckon with and their activities were a necessary prelude to their active participation in the forthcoming hectic political struggle of the Indo-Pakistan sub- continent

Pakistan Movement

Pakistan Movement

The first brick in the foundation of Pakistan was laid in 712 A.D. when Mohammad Bin Qasim anchored at Debal Port (now known as Karachi), freed the Muslim women and children from the prisons of Raja Dahir and constructed the first mosque at the town. Quaid-e-Azam Mohammad Ali Jinnah, the Founder of Pakistan, acclaimed the event- "the Pakistan Movement started when the first Muslim put his foot on the soil of Sindh, the Gateway of Islam in India."

Pakistan Movement is synonymous with the very spirit of Islam. The War of Independence in 1857 was an open manifestation of the Muslim spirit of revolt against the domination of the British Government and its stooges in India. Frustration and lack of direction, however, pervaded the rank of Muslims after the unfortunate failure in the War. At this critical juncture emerged Sir Syed Abroad Khan who served as a beacon light for the Muslim Nation in distress and disarray. He equated education with power and declared that the Muslims could improve their political, social and economic condition only through the medium of modem and scientific education. He cultivated the concept of a separate Muslim Nation on the basis of religion, culture and history .He inspired the Muslims of the sub-continent to demand a separate homeland where they could arrange their lives and affairs of the State according to the dictates of Holy Quran and Sunnah.

After the establishment of the Indian National Congress in 1885, the Muslim leaders saw through the game of "National" movement and warned their people of the hovering dangers. In 1906, the Muslim League was founded as a challenge to the Indian National Congress. Maulana Hasrat Mohani presented a plan to the Government for the country envisaging two separate states for the Hindus and Muslims. Chaudhary Rehmat Ali further developed this concept. He displayed great wisdom and foresight by putting forth not only a name but in large measure the scheme that culminated in the creation of Pakistan. Maulana Mohamed Ali, Maulana Shaukat Ali and Maulana Zafar Ali Khan spread the message of Pakistan through their lucid lectures and articles in newspapers.

The most outstanding contribution, however, came from Dr. Sir Mohammad Iqbal, the great philosopher and poet and the symbol of Muslim nationalism. Pakistan ideology found ever-clearer expression in his religion-philosophical, didactic and poetic works. At its base was the idea that spiritual unit founded on Islam was the most vital and integral element of national society. Islam emerges in this ideology as a form of National unity and absorbs all political thoughts. While presiding over the Session of the All India Muslim League at Allahabad in 1930, Dr. Iqbal's Address represented the first clarion call for the establishment of an independent Islamic State in the sub- continent.

From 1937 onwards, Mr. Mohammad Ali Jinnah became identified in the Muslim mind with the concept of the charismatic community, the concept which answered their psychic need for endowing and sanctifying their sense of community with a sense of power. Increasingly did he become, with the passage of time. the embodiment of Muslim national consensus. And this explains why and how Muslims acknowledged him as their 'Quaid-e-Azam' even before the launching of the Pakistan demand in March 1940. From now on events moved fast. Due to the persistent intransigence of the Indian National Congress, the Muslims were left with no alternative but to demand the partition of the Sub-continent through the famous Resolution of 23rd March 1940. It declared that no constitutional plan would be workable in the country or acceptable to the Muslims unless it was designed on the basic principle that geographically contiguous units were demarcated into regions in a manner that the areas in which the Muslims were numerically in a majority were grouped together to constitute an independent state.

After a hard and heroic struggle by the Muslims of the sub- continent, the British Parliament was forced to approve the Indian Independence Act, 1947 leading to the birth of Pakistan on 14th August. 1947. On this historic day the Quaid-e-Azam, while addressing the first session of Constituent Assembly of Pakistan in Karachi eulogised the services and sacrifices of the Muslims of the Sub-continent to achieve Pakistan, in the following words:-

"My thoughts are with the valiant fighters in our cause who readily sacrificed all they had, including their live,. To make Pakistan Possible.”

Thus the response of the millions, sacrificing their lives and homes, to the call of "UNITY, FAITH and DISCIPLINE" from their Quaid-e-Azam fitfully placed Pakistan on the world map.

Quaid-e-Azam was a great man and a great Muslim. He vehemently advocated morality in politics. He declared that morality in politics was even more important than in private life "because,' if you do something wrong in public you hurt and harm more people".

Let us endeavour to achieve the objective laid down by the Quaid in his broadcast to the Nation on 3Oth October 1947.

"Now is the time, chance and opportunity for every Mussalman to make his or her fullest and best contribution and make the greatest sacrifice and

work ceaselessly in the service of our Nation and world."