Khushal Khan Khattak (1613 - 1689) (Pashto: خوشحال خان خټک) was a Pashtun warrior, poet and tribal chief of the Khattak tribe. He wrote in Pashto during the reign of the Mughal emperors in the seventeenth century, and admonished Afghans to forsake their divisive tendencies and unite. He was a renowned fighter who became known as the "Afghan Warrior Poet".[2] He lived in the foothills of the Hindu Kush mountains in what is now the North-West Frontier Province of western Pakistan.

Biography
Khushal Khan was the son of Shahbaz Khan and was born in Akora (now in Nowshera District, Pakistan). His grandfather, Malik Akoray, was the first Khattak to enjoy widespread fame during the reign of the Mughal King Jalal-ud-din Akbar. Akoray moved from Teri (a village in Karak District) to Sarai Akora, the town which Akoray founded and built. Akoray cooperated with the Mughals to safeguard the trunk route and was generously rewarded for his assistance. The Akor Khels, a clan named after Akoray, still hold a prominent position in the Khattak tribe. The Khattak tribe of Khushhal Khan now (2007) lives in areas of Karak, Kohat, Nowshera, Peshawar, Mardan and in other parts of the North-West Frontier Province.
Khushhal Khan’s life can be divided into two important parts — during his adult life he was mostly engaged in the service of the Mughal King, and during his old age he was preoccupied with the idea of the unification of the Pashtuns.
His first involvement in war occurred when he was just 13 years old. Shah Jehan appointed him as the tribal chief and Mansabdar at the age of 28 after the death of his father. By appointment of the Mughul emperor, Shah Jehan, Khushhal succeeded his father in 1641, but in 1658, Aurangzeb, Shah Jehan's successor, locked him away as a prisoner in the Gwalior fortress.
Rebellion
After Khushhal was permitted to return to Pashtun dominated areas (now constituting Pakistan), he incited the Afghans to rebel against the Mughal Emperor Aurenzeb.
Along with the Rajputs, the Pashtun tribesmen of the Empire were considered the bedrock of the Mughal Army. They were crucial defenders of the Mughal Empire from the threat of invasion from the West. The Pashtun revolt in 1672 was triggered when soldiers under the orders of the Mughal Governor Amir Khan attempted to molest women of the Safi tribe in modern day Kunar. The Safi tribes attacked the soldiers. This attack provoked a reprisal, which triggered a general revolt of most of the tribes. Attempting to reassert his authority, Amir Khan led a large Mughal Army to the Khyber pass. There the army was surrounded by tribesmen and routed, with only four men, including the Governor, managing to escape.
After that the revolt spread, with the Mughals suffering a near total collapse of their authority along the Pashtun belt. The closure of the important Attock-to-Kabul trade route along the Grand Trunk road was particularly critical. By 1674 the situation had deteriorated to a point where Aurangzeb himself camped at Attock to personally take charge. Switching to diplomacy and bribery along with force of arms, the Mughals eventually split the rebellion and while they never managed to wield effective authority outside the main trade route, the revolt was partially suppressed. However the long term anarchy on the Mughal frontier that prevailed as a consequence ensured that Nadir Shah's forces half a century later faced little resistance on the road to Delhi.
Forced to flee after the Mughals reasserted control, he died after many years of attempting to unite the various Pakhtun tribes together.
His grave carries the inscription:da afghan pa nang me watarla tura, nanagyalai da zamana khushal khattak yam "I have taken up the sword to defend the pride of the Afghan, I am Khushal Khattak, the honorable man of the age." Khushhal Khan Khattak died on February 25, 1689, in Dambara.
The Mazar of Khushal Khan Khattak is situated near the Railway Station of Akora Khattak in Nowshera district. N.W.F.P, Pakistan.
Published works
His poetry consists of more than 45,000 poems. According to some historians the number of books written by him is more than 200. His more famous books are Baz Nama, Fazal Nama, Distar Nama and Farrah Nama.
H. G. Raverty was the first translator of Khattak into English; Selections from the Poetry of Afghans (1862, Kolkata) has ninety eight poetic pieces. This was followed by Biddulph’s translation Selections from the Poetry of Khushhal Khan Khattak in 1890 published in London. Evelyn Howell and Olaf Caroe jointly translated and published The Poems of Khushhal Khan Khattak in 1963, from the University of Peshawar. Another translation was that by Dr N. Mackenzie Poems from the Diwan of Khushhal Khan Khattak published from London in 1965.
Dost Mohammad Khan Kamil was the first Pakhtoon scholar to initiate research on Khattak along scientific lines. He wrote two important and comprehensive books, one in English called On a Foreign Approach to Khushhal and the other in Urdu titled Khushhal Khan Khattak published in 1952. Diwan-i-Khushhal Khan Khattak was published under the directive of H .W. Bellew in 1869 (Jail Press, Peshawar), the manuscript of which was provided by Sultan Bakhash Darogha, an employee of the British government. More recently his poetry has been translated again.
In October 2002, a book on Khushal Khan Khattak "Khushal Khan, The Afghan Warrior Poet and Philosopher " has been published. Sponsored by Pashtoon Cultural Society (Regd) and Pashto Adabi Society (Regd) Islamabad/Rawalpindi, written by a well known writer and scholar, Ghani Khan Khattak who is reputed for having established the literary and cultural societies and for promoting Pushto literary and cultural activities in the federal capital, Islamabad (Pakistan). The significance of the above named book lies in that this is the first book in English on Khushal. Most of the written material available on Khushal Khan Khattak is either in Pashto or in Urdu. Although orientalists have always given importance to Khushal in their findings but they have not ever presented a detailed picture of the exceptional man known as Khushal Khan.
Criticism of Pashtuns
Khushal Khan Khattak was very frustrated with his fellow Pashtuns particularly those who had gone to India as he believed they had lost their ways by adopting the nature and intermarriage with the ethnic Indian peoples; he expressed his frustration and anger toward his fellow Pashtuns in his poetry. In a poem called Pathans, he writes:
“ ::Of the Pathans that are famed in the land of Roh,
Now-a-days are the Mohmands, the Bangash, and the Warrakzais, and the Afridis.
The dogs of the Mohmands are better than the Bangash,
Though the Mohmands themselves are a thousand times worse than the dogs.
The Warrakzais are the scavengers of the Afridis,
Though the Afridis, one and all, are but scavengers themselves.
This is the truth of the best of the dwellers in the land of Pathans,
Of those worse than these who would say that they were men?
No good qualities are there in the Pathans than are now living,
All that were of any worth are imprisoned in the grave.
This indeed is apparent to all who know them.
Death
Khushal khan Khattak died in 1689, in his will which he described in one of his beautiful verses, he wished for his final resting place to be "as far from the soil disgraced by the Mogals" as his heirs could find. He is buried near Akora Khattak in N.W.F-P.. A tomb site with a rest house and a library in his name have also been erected at the site.
Content Taken from wikipedia.com.

Pashtoonwali

Pakhtoonwali / Pashtoonwali / Pakhtunwali / Pashtunwali
"I despise the man who does not guide his life by honour
The very word honour drives me mad".
(Khushal Khan Khattak)
The Pukhtoon social structure, which has attracted the attention of many a scholar is mainly governed by conventions and traditions and a code of honour known as "Pukhtoonwali". This un-written code is the keystone of the arch of the Pukhtoons' social fabric. It exercises a great influence on their actions and has been held sacrosanct by them generation after generation. The Pukhtoonwali or the Pukhtoon code of honour embraces all the activities from the cradle to the grave. It imposes upon the members of the Pukhtoon society four chief obligations. Firstly Nanawatey or repentance over past hostility or inimical attitude and grant of asylum, secondly Teega or a truce declared by a Jirga to avoid bloodshed between two rival factions, thirdly Badal or obligation to seek revenge by retaliation and fourthly Melmastiya or an open hearted hospitality which is one of the most sublime and noble features of Pukhtoon character. In a broad sense hospitality, magnanimity, chivalry, honesty, uprightness, patriotism, love and devotion for the country are the essential features of Pukhtoonwali.
The history of Pukhtoonwali is as old as the history of the Pukhtoons and every individual of Pukhtoon society is expected to abide by these age old traditions. The non-observance of these customary laws is considered disgraceful and may lead to expulsion of an individual or even a whole family. Pukhtoonwali, Pukhto and Pukhtoon have become almost synonymous terms.
Some useful words that signify individual or collective Pashtoon Tribal functions are given below. These words are common to Pathan society and language but some, unfortunately have fallen into disuse in the Settled areas.
Melmastia, Badal, Nanawatey, Nang, Tor, Tarboor, Lashkar, Jirga, Rogha, Belga, Bota, Hujra, Karhay (Tiga), Chalweshti, Nikkat, Badragga, Hamsaya, Qalang, Gundi, Baramta, Balandra (Ashar), Meerata, Lokhay Warkawal ,Chigha, Tarr, Mila Tarr, Badnar, Mu'ajib, Lungai, Nagha, Saz, Aitbar.
Pakhtoonwali is an unwritten democratic, socio-political culture, law and ideology of the Pakhtoon society inherited from their forefathers and carried on to the present generation, it is a dominant force of Pakhtoon culture and identity.
Pakhtoonwali is basically conservative but radical, apparently dictatorial while naturally democratic centuries old, but still a young phenomenon in the Pakhtoon culture and socio-economic structure.
Pakhtoon society, by the virtue of Pakhtoonwali, went straight to the feudal social structure without experiencing an era of slavery.
Pakhtana have preserved their culture in the course of a long history up to the present capitalistic socio-economic structure. And Pakhtoonwali has been able to maintain a powerful dialectical balance of the Pakhtoon society 1.
Pakhtoonwali as a complement of the Pakhtoon society, for its perfection and reform, has undergone carious legal, political, economic and cultural changes in rules and regulation and has developed into an accepted comprehensive constitution. Pakhtoonwali consists of qualifications such as Khpelwaki (self authority), Sialy (Equality), Jirga (Assemble), Roogha (reconciliation or compromise), Badal (revenge), Barabary (equivalence), Teega/Nerkh (Law), Arbakai (messengers) Aziz/Azizwale (clan, clanship), Terbor/Terborwali (cousin and tribal rivalries), Nang (competence), Gairat (enthusiasm), Ooga Warkawel (giving lift to persons in need), Pannah Warkawel (Offering asylum), Ashar (shared co-operative work), Zhemana (Commitment), Melater (patrons), Chagha (Call for action), Soola (truce) and other.
Pakhtoonwali is a democratic structure emphasizing of Jirga, Sialy and Barabary. It is a defensive system in terms of Jirga, Chagha and Arbakai. It is a legal system in terms of Jirga, Teega/Nerkh, Pannah and Roogha. This system has managed all social and internal affairs of the Pakhtoon society before and after Islam. It has created small and large local governments in Central and South Asia.
All the Pakhtana social structures are undergoing political processes and are forged into certain socio-economic evolutionary shapes. The 8 centuries’ perpetual Pakhtoon nationalism animated a political central government for the first time in the 12 th century and then established a strong centralized government in the mid 18 th century.
All small and large tribes and ethnic groups participated in the reform and improvement of the government administration and in its various economic, social and cultural aspects. With the strengthening of relations among these ethnic groups in socio-economic affairs, Pakhtoon nationalism was transformed into Afghan nationalism.
Afghan nationalism is in fact a 20 th century phenomenon of political power in the form of a centralized state government, Sequentially, Pakhtoonwali is the first foundation stone, Pakhtoon nationalism is second and afghan nationalism is the third and evolutionary phase of political structure, state and nation formation. Pakhtoonwali has a history of several thousand years while Pakhtoon nationalism is only a few hundred years old afghan nationalism is a product of the contemporary 20 th century history.
Islam reached this part of the world in the 7 th century and Pakhtana accepted it as part of their faith and socio-economic culture by the 11 th century 2. Islamic fundamentalism however appeared to influence people’s mentality only after 1964 and practically after 1978. It concentrated the efforts towards a deliberate struggle for taking over political power in the country. The fundamentalists grasped the political power in 1992 and then vandalized the existing government framework of decades old afghan nationalism.
Pahshtunwali as a cultural institution
There is no doubt as to the distinction between Islamic law and Pashtunwali. While there is little reliable information the origins of Pashtunwali, it is a cultural tradition that almost certainly predates Islam. It is in reflection of Pashtun tribal society as well as a guide to conduct and conflict resolution so there is a definite religious influence in it. In Afghanistan and the tribal areas of Pakistan the degree to which Pashtunwali or Islamic law holds sway varies. The soviet invasion and subsequent 25 years of war contributed to a considerable dissolution of traditional tribal custom to the point were Islamic law, that is not necessarily grounded in tribal and family tradition, has taken hold and now plays a larger role in the society. In Pakistan, the central governments attempt to bring the tribal areas under it's control has had a similar effect. In many areas an Islamic Ulema rather than the Jirga is the institution called upon to decide matters in the community. However, the Pashtunwali is still not likely to entirely replaced. It is still common for a person with a dispute or accused of a crime to be asked whether he wants to be judged under Islamic law or the Pashtunwali.

How to Delete and Undeletable File?

Delete An "undeletable" File

Open a Command Prompt window and leave it open.
Close all open programs.
Click Start, Run and enter TASKMGR.EXE
Go to the Processes tab and End Process on Explorer.exe.
Leave Task Manager open.
Go back to the Command Prompt window and change to the directory the AVI (or other undeletable file) is located in.
At the command prompt type DEL where is the file you wish to delete.
Go back to Task Manager, click File, New Task and enter EXPLORER.EXE to restart the GUI shell.
Close Task Manager.


Or you can try this

Open Notepad.exe

Click File>Save As..>

locate the folder where ur undeletable file is

Choose 'All files' from the file type box

click once on the file u wanna delete so its name appears in the 'filename' box

put a " at the start and end of the filename
(the filename should have the extension of the undeletable file so it will overwrite it)

click save,

It should ask u to overwrite the existing file, choose yes and u can delete it as normal


Here's a manual way of doing it. I'll take this off once you put into your first post zain.

1. Start
2. Run
3. Type: command
4. To move into a directory type: cd c:\*** (The stars stand for your folder)
5. If you cannot access the folder because it has spaces for example Program Files or Kazaa Lite folder you have to do the following. instead of typing in the full folder name only take the first 6 letters then put a ~ and then 1 without spaces. Example: cd c:\progra~1\kazaal~1
6. Once your in the folder the non-deletable file it in type in dir - a list will come up with everything inside.
7. Now to delete the file type in del ***.bmp, txt, jpg, avi, etc... And if the file name has spaces you would use the special 1st 6 letters followed by a ~ and a 1 rule. Example: if your file name was bad file.bmp you would type once in the specific folder thorugh command, del badfil~1.bmp and your file should be gone. Make sure to type in the correct extension.

Hamd

SIX TOP SEO TIP FOR SEARCH ENGING OPTIMIZATION

1.Keywords positioning
I always try to use Google’s Keyword Tool, Google Trend, Overture Keyword Tool to search what other people are searching related to my content. Then write my content using those keywords. Some people just try to over populate keywords. I believe 6%-10% keywords in content in enough for search engines to find your website from thousands of website around the world.

2. Title Tags
Title tag is very important. Title should not be too long. For Google, 70 characters are enough for SERP. Keywords should be place in a natural way. Repetitions look is odd to see when web pages come on SERP. Descriptive titles have maximum click though.

3. Internal Linking
Internal linking is very important. The more links are spread, the more Page Rank is distributed between the pages. Spiders are very frequents to different pages and can dig very deep.

4. Meta Description Tags
Meta description is another important for on-page SEO. Google only consider 155 characters from Meta description. So it’s important to write a unique Meta description within 155 characters using keywords.

5. Use Images and ALT tags
Images make articles and pages attractive to visitors. More over images are also indexed different search engines. Using relevant keywords in the image alt tags help in SERP.

6. Sitemap submission
Sitemap help visitors to navigate between pages and also helps search engine bot to index very easily. I personally submit sitemap to Google Sitemap, Live Webmaster and Yahoo! Site Explorer regularly. To generate XML sitemap, I use XML Sitemaps or VIGOS Gsitemap. For Word press websites, I use Google XML Sitemaps plug-in

Golden Words

1. Sacrifices give birth to good habits.

2. TEARS of remorse are better than arrogant Laughter.

3. TONGUE is a piece of flesh but hurts more than a sword does.

4. BE slow is choosing a friend; slower in changing.

5. SILENCE is a sign of wisdom and it increases one’s dignity.

6. WHILE wasting time one must think that time is also wasting him.

7. THE GREATEST court of the world is the voice of conscience; one
must listen to it and stand by its decision.

DO U KNOW

1. Cherry leaves are poisonous.
2. All plants have ninety percent of water in them.
3. An atomic clock can be made accurate to one second in every 150000.
4. The first public lottery was introduced in Germany in 1494.
5. The game of chess originated in India.
7. The Chinese invented playing cards in A.D 1120.
8. The earth would fit into the Sun 109 times.
9. King Louis 13th took five baths in his life of 60 years,
and all of them unwillingly.
10. In France, April Fool days are known as Fish Days.
11. Flies take off back wards.
12. Approximately 500 new human diseases are discovered each year.
13. The Earth revolves faster in September than it does in March.
14. The human body contains about 80,000 km of veins and capillaries.

PLEASURE

What is pleasure?
The first drop
From the dark clouds of the
rainy season.
The first beat of a drum
in a fair.
The first song of girls
in a wedding house.
The first cry of newly born baby
The clouds of horizon in the evening.
The sight of the Eid Moon.
Heralds of spring in an autumn-stricken garden.
Like the messenger
who brings solacing news?
O pleasure! You are the wave of life
You are the soul of universe
I have seen you
rarely
very rarely;
I have no complaints.

THE ISLAMIC CONCEPT OF ADMINISTRATION

The concept of a system of administration in Islam is quite different from that in the Western world. Islam is a complete code of life and encircles all human activities. Life according to Islam is a constant struggle to overcome satanic propensities running in human blood. Islam is not a utopia of unrealizable ideas and it firmly expounds that an administration should keep a strict watch over his thoughts and actions. It emphasizes inner purity of soul because it provides social harmony in society and engenders self-discipline.

Islam, in fact , laid down the foundation of a sound system of administration. Islam emphasizes certain intrinsic qualities which an administrator must possess. These are also regarded as the cohesive characteristic features which Islam has put forward for a perfect and excellent administrative system. First among them is “HONESTY” a moral quality which is influences the individuals to refrain from inflicting injuries on others by cheating. Dishonestly breeds aversion. Pollutes social life. Degenerates politics and corrupts administration. The impact of dishonestly is particularly ruinous if a dishonest person occupies a position of authority.

According to Islam, corruption is a sin for which there is no atonement. The Holy Quran has clearly pointed out that the corrupt will be subjected to divine chastisement. It enjoins Muslims from usurpation of each others wealth and from offering bribes to judges so that through their aid someone’s property might not be seized dishonestly.

Islam enunciates certain principles in order to eliminate corruption from administration. The Holy Prophet (S.A.W) in his administration reforms gave the highest priority to honestly and moral integrity of officers. His instructions to the officialdom always highlighted right action and honest conduct. Officers were disallowed to have anything beyond their salaries and allowances and even gifts of all kinds were forbidden to them.

The Holy Prophet took special care in allocating offices of the state. A tradition has been narrated by Bukharee from Abu Hurraira in which The Prophet pointed out that if the offices were assigned to unworthy people, which would mean the end of this world.

The principle of honesty was a corner stone in the foundation of administrative structure during the time of the Holy Prophet and was strictly adhered to by his four pious successors in organizing and administering the affairs of the state. Hazrat Umar (R.A), who created effective and efficient governmental machinery, set very high ethical standards for public servants. Civil and military officers found guilty were always subjected to severe reprimand and were very often given exemplary punishments.
Hazrat Omer (R.A) in a letter addressed to Hazrat Amar bin Aas, Governor of Egypt, made serious inquiries about the ways and means by which he had accumulated wealth and property which he did not possess before his appointment as Governor. Similarly, in an official circular addressed to all the Governors, The Caliph of Islam forbade them to accept even gifts.

Hazrat Ali’s letter to Malik Bin Ashtar, on his appointment as Governor of Egypt, has been considered by historians as a great contribution to the growth of administrative ethics in Islam. In a similar letter to Osman Bin Haneef, the Governor of Basra, Hazrat Ali condemned officers who had the habit of attending parties arranged in their honour by interested people. This, he thought, was a corruption of a subtle nature.

To ensure honestly in administration, several steps were taken including provision of all possible amenities and comforts to the officials because it was believed that inadequate salaries and absence of reasonable facilities could be one of the factors of corruption.

Islam also takes into consideration the evil consequences of force and fraud and for this it emphasizes complete justice in administration. Hazrat Abu Saeed reported that The Holy Prophet said, “Verily the dearest of men near Allah Almighty on the Resurrection Day and the nearest before Him for company will be the just ruler.”

According to Imam Ghazali, the success of any political authority depends on the quality of justice in its jurisdiction, In Islam an unjust Governor is threatened with torments, reserved for infidels while a just and righteous ruler has been ensured an unending bliss.

The concept of veracity in the Islamic system of administration is also of great importance. Actually, in no other institution there is a great need for veracity than in administration because decision taken in this field has deep and far-reaching repercussions. If veracity is adopted as an integral part of administrative behavior a decision-makers constantly insist on truthful assessment of every situation, there is hope that the climate in administrative agency could be free from suspicions or providing some information should not be motivated by selfishness. Veracity, in order to be effective, has to be spontaneous. It should also be a deeply ingrained habit rather than an act of expediency resulting from some kind of fear or injury.

The Holy Quran says, “When you speak a word or pronounce a judgment, be true and just, though the person concerned be your relative speak not falsely, although the declaration might be against your parents or your near relatives”.

In Islamic hierarchical organization, the procedure is not rigid and formalistic. Distinction between juniors and seniors, is no doubt, maintained but they are all accountable to Allah Almighty, the sole sovereign. Islam encourages healthy criticism and, therefore, it is the duty of a junior to point out his senior’s omissions which are contrary to religion and morality. Reference in this connection may be made to the inaugural address delivered by Hazrat Abu Bakar (R.A) in which he asked the people to exercise strict vigilance on his affairs and that when he deviated from the path of righteousness, they were under no obligation to obey his commands.

Many evils in society stem from hasty and miscalculated decisions. Errors of judgment and fault in policy-making can be reduced considerably if the decision-maker has the habit of patiently investing the issues in hand. Administrative system in Islam has applauded patience as one of the noble qualities of the administrator. A tradition of the Holy Prophet narrated by Abdullah Bin Abbas says, “When Allah wishes the welfare of a community, He blesses it with officers who are patient and large-hearted.”

Islam has focused special attention on the general complaints against bureaucracy i-e its members tend to isolate themselves from people. If this attitude exists among the civil servants, they can hardly become aware of the needs of the masses. Accessibility, thus, is an important feature of the Islamic administrative system. A close and constant contact between the commoners and the officialdom can breed an atmosphere of truth and confidence which is very very essential for the success of governmental policies.

Public servants who are self-opinionated, secluded and arrogant can never implement public policies effectively. On the other hand, an administrator who is easily accessible gets a greater fund of first hand, reliable information and better perspectives of his decisions.

According to the Islamic tradition of administration, officers at all levels and in all circumstances have to provide free access to the public. In a letter addressed to Hazrat Saad Bin Abi. Waqas Hazrat Omer gave special instructions to all high ranking officials advising them not to isolate themselves from the people.

Emphasizing the importance of accessibility, Nizam-ul-Mulk Toori says that accessibility should be a fundamental characteristic of administration in a country. In his opinion, every officer, from head of the state to the man working at the lowest level must cordially welcome the people who come to them in connection with some official business.

Last, but not least, came accountability. Islam lays greater emphasis on this point. An official is not only accountable to Allah Almighty on the day of judgment but also to the people in this world. Islam has maintained a balance between administrative powers and administrative responsibilities. An officer in an Islamic state is expected to perform a constructive role in the political, economic, social and cultural life of the people. Therefore he is grand wide powers to exercise in these fields. He is not only the executor of public policy but is very largely its initiator and formulator as well. On the other hand, strict supervision is exercised by the people and several other independent institutions in order to control the activities of the public officials so that they may not become dictatorial in their behavior. If we adopt such a system of administration, we can be the most developed nation of the world.

A WONDERLAND (KAGHAN VALLEY)

Kaghan Valley is a ninety-six mile long scenic wonderland. Even today, when few places have escaped man’s meddlesome fingers, Kaghan’s collection of Himalayan peaks, lakes, waterfalls and glaciers is still an unbelievably pristine state, an unspoilt paradise. That is why it can be such a deeply satisfying experience to spend a few days in Kaghan.

Half the fun of visiting Kaghan is in getting there. From Islamabad, you go to Abbottabad and on to Balakot-------three places as picturesque as their names. A rented car is your best bet for this pleasant 120 mile drive on smooth, metalled avenues. Buses, taxis and station wagons are also available.

At Balakot, a lovely little mountain village, you switched over to a jeep for your Kaghan adventure. From beginning to end, the steep narrow Kaghan Valley extends for 96 miles until it ends at the Babusar Pass (13684 ft above sea level).

Your first stop is 21 miles away; at Shogran, which is 7550 feet above sea level. Shogran can only be described as a little bit of nowhere, for it consists of grassy slopes and wooded patches. Shogran real asset is its view. Here the mountains hold perfect sway.

Back on the Kaghan road the landscape changes imperceptibly. In the distance you can see villages perched on sharp ridges and inaccessible spurs. Impressive snow-clad peaks mock the summer season. And at every twist and turn the frothing, raging Kunhar river roars defiance at those who dare to invade its domain.

At Kaghan, the little village from which the valley takes its name------a distance of only 38 miles from Balakot----you get down quite shaken both by the bumpy drive and the dazzling views.

Between Kaghan and Naran a distance of 14 miles-your hopes begin to rise again. Your dramatic drive at this point has run half its course. Naran serves as the base camp for the whole of Kaghan. Its outstanding attraction is its air of peace and serenity.

All in all, a holiday up in Kaghan, the Himalayan hide-away, is an unforgettable experience. An experience you’ll wish to repeat over and over again.

Kaghan is at its best in the summer months, May to September. The climate in summer is temperate which maximum temperature of 51 F and minimum 37 F. From the middle of July upto the end of September, the road beyond Naran, snow-bound throughout the winter, is open right upto Babusar Pass. The monsoon showers arrive about this time, adding the extra colour to the entire scene so characteristic of this subtropical mountain region. Movement is restricted during the monsoons.

The tourist season is from the middle of October. From Naran you can go on excursions to many picturesque lakes, valleys and peaks. Start with lake Saiful Maluk, over 10500 feet high, guarded by a ring of forbidding peaks. Take a jeep for the six-mile-trip-----they are easily available at Naran or go riding even if you have never been on a horse before. Of course the most interesting way is to hike, provided you are up to it.

Lake Saiful Maluk has a touch of the unreal about it. This deep, blue lake offers an awe inspiring view of Malika Parbat (Queen of the Mountains) 17360 ft high. A hoary boatman will take you for a sail and tell you the local legends, particularly the ones about Prince Saiful Maluk who fell in love with a fairy.

Further up the road, you pass by or stop to rest at a number of places, first Battakundi then Burawai, then Besal and finally Gittidas, each with its own distinct charm.There are also many unpland beauties, off the road, beckoning to you, if you have the time, like Lalazar, a flower spangled plateau and the Lalusar lake changing its own colour and to snake over to the Gilgit Valley. This is the 13684 feet high Babusar top from where the whole Kaghan panorama lies spread out before you. On a clear day you can glimpse the great Nanga Parbat (if you look over the pass) 26660 feet high. At Babusar you reach the high point of your holiday and it is time to begin the return journey.
THE END

Ghazal of Ajmal Khattak