Article
Ranikot Fort, Great Wall of Sindh, needs to be fully explored
Published
5 years agoon
By
Editor
Ranikot, one of the largest forts of the world, has the potential to become a beautiful and scenic site for the local as well as international if developed in proper direction with availability of required facilities.
Ranikot, popularly known as the Great Wall of Sindh, had been declared as a world heritage site by Pakistan National Commission for UNESCO in 1993 under Antiquities Act 1975. This beautiful and mountainous site is being visited by nature lovers, historians and archaeologists for exploring its scenic beauty and lovely ascending and descending wall stretching for kilometres.
Like Mohenjo-daro, Gorakh Hills, Makli graveyard, Keenjhar lake and several other cultural and archaeological sites, Ranikot can be developed in such a way that it could be flourished as a tourist hub of Sindh.
Sindh, having thousands of years of history of ancient Indus valley civilization, is home to nearly 3000 sites and monuments of which 1600 are protected under the Sindh Cultural Heritage (Protection) Act – 1994 while the rest remain unprotected.
Ranikot Fort, presumed to have been built by former rulers for strategic purposes, is one of the largest forts of the world with a circumference of approximately 32 kilometres and is located 120 kilometres northwest of Hyderabad.
Some historians attribute this to the Arabs while remaining have claims that this fort was built by Sasanians (Persians), Greeks and some even go as far as to relate it to the Romans and the Great Wall of China but no one knows its ancientness because little work had been done to explore it.
The Chairman Sindhi Language Authority and writer Dr. Muhammad Ali Manjhi while talking to APP said Ranikot fort, was one of the oldest monuments of Pakistan, which had a history dating back to thousand years but unfortunately no one knew about its ancientness.
Like Mohenjo-daro, detailed archeological exploration is needed for historical assessment of this gigantic monument, Dr. Manjhi said while replying to a question.
He was of the opinion that Ranikot had also been used by 18th and 19th century rulers of Sindh, Kalhoras and the Talpurs as proved by radiocarbon tests of the collapsed portion of Sann Gate but they were not the original architectures of this great Fort and its great wall which stretches for about 32 kilometers.
“This enchanting fort is located on the right side of the mighty River Indus in the Lucky Mountain of the Kirthar range at about 30 kilometers from Sann town, writes Ishtiaq Ansari in his book ‘Sindh ja Kot Ain Qilla’.
Ranikot is the ‘fort of a rain stream – Rani. The rain stream runs through it and also irrigates fields in the series of turquoise pools, and leaves the fort on the eastern side of its most used ‘Sann Gate.’ It then travels 33 more kilometers to enter the mighty River Indus.
A mountainous ridge, “Karo Takkar”, which runs north to south, forms its western boundary and its eastern boundary is made by the ‘Lundi Hills.’ A rain stream, ‘Mohan Nai.’ flows into the fort from its rarely used western ‘Mohan Gate’ where a small fortification guards it which changed its name to ‘Reni’ or ‘Rani Nai’ or the rain stream which gives its name to the fort as ‘Ranikot’.
Most of the thirty two kilometers long wall is made of natural cliffs and mountain rock barricades, at places as high as two thousand feet above sea level. Only about eight or nine kilometers of wall is man-made, constructed from yellow sandstone while the rest of it is covered by the mountain rocks.
A spring that emerges from an underground water resource located near the Mohan Gate is named ‘Parryen jo Tarru’ (Fairy Spring). According to a tale, which local inhabitants narrate, fairies come from far and large to take bath near “Karo Jabal” (Black Mountain) on full moon night. One can hear splashing sounds of water falling on the rocks at another spring which is famously described as ‘Waggun jo Tarru’ (Crocodiles Spring) named so as the crocodiles once lived there.
The three fortresses inside the Ranikot are Miri Kot, Sher Garh and Mohan Kot. Mirikot takes its name from the word ‘Mir, meaning top (for example, the top of the hill, the top leader of the tribes). Both the principal Ranikot and the inner Mirikot have similar entrances curved, angled with a safe tortuous path. “The bridge in front of Ranikot is like a smaller bridge in front of a castle in Verona, Italy,” writes Ishtiaq Ansari, who was also a member of the Sindh Exploration and Adventure Society which had conducted a geological survey two decades ago.
The Mirikot is the safest fortress from the military point of view, as it is situated in the centre of the Ranikot, at a very safe place. Talpur Mirs made use of Mirikot as their fortified house. One can explore courtyard ruins, harem, guest rooms and quarters of soldiers within. The wall is 1434 feet long and comprises five bastions.
Each Ranikot structure has its own singularity and beauty. Looking up from Mirikot one can see another fortified citadel called Shergarh (Lion’s Abode) made of whitish stone. The position at 1480 feet above sea level makes this fortress outstanding. The steep ascent to Shergarh gives a commanding bird eye view of the entire fort and its points of entry and exit. One can even see Indus on a bright day, the thirty seven kilometres to the East.
Mohan Kot, the third fortress, takes its name from Mohan Gate, due to its proximity to it. Mohan Kot is the place where military commanders would have lived.
There are two more gates, beside the Mohan Gate and the Sann gate. One is to the side of ancient Amri city. It is called ‘Amri Gate’. In the South, Shahpir Gate appears to be a pseudo gate. It takes its name from a limestone rock having a rough foot shape imprinted on it. Supposedly, the sacred footprint belongs to Fourth Caliph Hazrat Ali (RA) or some other religious personality and is venerated by local people, Ishtiaq Ansari mentioned it in his book.
A mosque found at the fort appears to be a later watch tower alteration. One can keep an eye on the whole Ranikot from a place located near the mosque.
There are three graveyards at different places inside the fort where several ancient graves can be seen but no one knows who were buried there. Another graveyard is located one and a half kilometer away from the main Sann Gate. It had about sixteen graves. Local inhabitants call it the graveyard of the Romans. The Fort is historically lacking in shelters and shady areas, but the view of the field from the top of Hills’ is not only enticing but also mystifying.
Rahimdad Khan Molai Sheedai, a historian, claimed that it was granted its strategic importance due to its position in Kohistan on Sindh’s western border. Hence, they built the fort. Talpurs were also under threat from Durranis and Ranjit Singh and Ranikot added a lot to their defence.
In November 2017, Sindh Culture, Tourism and Antiquities department had signed a Memorandum of Understanding (MoU) with the Italian authorities to launch joint research activities in the field of history and archaeology, especially in connection with Bhambore and Ranikot but it had not been materialized due to lack of interest of the provincial government.
At that time, Sindh Minister for Culture and Tourism, Sayed Sardar Ali Shah had said that no one exactly knew how old Ranikot Fort was, but now research work would soon be started to uncover the mystery of this gigantic monument. He termed that agreement a major step towards exploration and development of the largest fort of the world.
Three year binding MoU is also meant to work together to develop a common programme for the training of the young officers of the department, Shah had hoped but nothing had been done during the said period.
To a question, writer and local resident, Haider Mallah, told APP that no serious efforts had ever been made by the authorities concerned for the exploration of the site to ascertain the ancientness of this mysterious fort of the world.
In his research, Dr. N A Baloch had maintained that Talpur rulers might have built the fort as they had used it as a safe residence, Haider Mallah said and suggested that Mohan Gate could be used for radiocarbon testing to explore the mystery of the fort.
Veteran archaeologist Badar Abro in his research had also indicated some places including Mohan Gate for further testing so as to ascertain its ancientness, Mallah added.
Ranikot, a beautiful and talismanic place of Sindh, should be developed as a potential tourist hub for local as well as for the foreign tourists to visit and explore it. This site can be used for hiking, exploration and as a picnic point by the general public, students and nature lovers.
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Captain Karnal Sher Khan Shaheed: The Invader
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Published
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Captain Karnal Sher Khan Shaheed had fought no less than an invader during the Kargil war at the Line of Control. He defended five strategic posts and countered the continuous attack by chasing and raids.
The face of bravery was born on the 1st of January 1970. He belonged to the land of Swabi in KPK and from there he completed his intermediate from Government Post-Graduate College Swabi and then joined Pakistan Army. He was commissioned in the 27th Sind Regiment on 14 October 1994. Captain Karnal Sher Khan emerged as the symbol of mettle and courage during the Kargil conflict at the Line of Control. He set up personal examples of bravery and inflicted heavy losses on the enemy.
He defended five strategic posts, which he established with his soldiers at the height of 17,000 feet in the Gultary area. On 5 July 1999, Indians, with the help of two battalions, managed to capture some portion of one of his posts. Despite facing all odds, he led a counter-attack and re-captured the lost portion. Captain Karnal Sher Khan also chased the enemy and conducted many raids in the enemy area. During one such raid, he went inside the enemy camp where he inflicted heavy losses. During the battle, he received a burst of fire in the chest and embraced ‘SHAHADAT’ on 5 July 1999.
He was awarded Nishan-e-Haider for all his bravery. The notion of all martyrs is well described in this verse:
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Article
Markhor: The Majestic National Animal of Pakistan
Published
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The Markhor, Pakistan’s national animal, is a symbol of the country’s natural beauty, resilience, and strength. With its striking, spiral horns and graceful stature, the Markhor is one of the most distinctive and remarkable wild goats found in the mountainous regions of northern and western Pakistan. As a creature of both cultural significance and ecological importance, the Markhor represents Pakistan’s commitment to preserving its wildlife and natural heritage.
Physical Characteristics: Nature’s Masterpiece
The Markhor is renowned for its majestic, corkscrew-shaped horns, which can grow up to 1.5 meters (5 feet) in length in males. These horns are its most striking feature and distinguish it from other wild goats. The animal’s name, “Markhor,” is believed to be derived from the Persian words “Mar” (snake) and “Khor” (eater), referring to the belief that the animal has the ability to kill or fight off snakes, though this is more folklore than fact.
Male Markhors are larger than females, and their horns are more prominent and elaborately twisted. They also have a longer coat, especially during the colder months, with a thick beard that gives them a regal appearance. Females, while smaller and with less prominent horns, are equally agile and graceful.
Habitat: Mountainous Majesty
The Markhor thrives in rugged, mountainous terrains at elevations ranging from 600 to 3,600 meters (1,970 to 11,800 feet). It is primarily found in the northern and western regions of Pakistan, particularly in the Himalayas, Hindu Kush, and Karakoram mountain ranges. The provinces of Gilgit-Baltistan, Khyber Pakhtunkhwa, and parts of Balochistan serve as key habitats for these wild goats.
Adapted to the harsh, rocky landscapes of these regions, the Markhor is a skilled climber, able to traverse steep cliffs and narrow ridges with ease. This agility not only helps it evade predators but also aids in foraging for food in difficult terrain.
Conservation Status: A Story of Recovery
The Markhor was once on the brink of extinction, largely due to illegal hunting, habitat loss, and competition with domestic livestock. By the late 20th century, its population had dwindled alarmingly, and the species was classified as endangered by the International Union for Conservation of Nature (IUCN).
In response, the government of Pakistan, along with international conservation organizations, launched several initiatives to protect the Markhor. Strict hunting regulations were imposed, and community-led conservation programs were introduced. These efforts have been remarkably successful, leading to a gradual recovery in the Markhor population. In 2015, the IUCN downgraded the Markhor’s status from “endangered” to “near-threatened,” recognizing the positive impact of conservation efforts.
One of the most successful conservation models has been the community-based trophy hunting program. Local communities are given a quota for limited hunting permits, which are auctioned to international hunters. A significant portion of the revenue generated goes back to the local communities, providing them with a financial incentive to protect the Markhor and its habitat.
Cultural and National Significance
The Markhor holds a special place in the cultural and national identity of Pakistan. As the country’s national animal, it represents the resilience, strength, and beauty of Pakistan’s wilderness and people. Its unique appearance and ability to survive in challenging environments resonate with the values of courage and endurance.
In local folklore, the Markhor is often seen as a creature with mystical powers. The spiral horns are sometimes viewed as a symbol of wisdom and leadership, reflecting the Markhor’s status as the “king” of the mountain goats. Additionally, the animal is associated with bravery and strength, qualities that align with the spirit of Pakistan.
The image of the Markhor is also featured prominently in various emblems and logos throughout Pakistan, including the insignia of the Pakistan Army’s elite Special Services Group (SSG). Its representation in official symbols highlights the national pride and reverence the country has for this majestic animal.
Behavior and Diet: A Survivor of Harsh Environments
Markhors are primarily herbivores, feeding on grasses, leaves, and shrubs, depending on the season. During the summer, they graze on a variety of plants found in the high-altitude meadows. In the winter months, when food is scarce, they move to lower altitudes, foraging for any available vegetation, including leaves, twigs, and bark.
They are social animals, often found in small herds, typically consisting of females and their young. Males tend to be solitary, except during the mating season, when they join the herds to compete for mates. The rutting season, which occurs in the winter, is marked by intense competition among males, with dramatic horn clashes that can last for hours.
Challenges and Future of the Markhor
Despite the success of conservation efforts, the Markhor still faces significant challenges. Habitat loss due to deforestation, expanding agriculture, and infrastructure development continues to threaten the regions where they live. Additionally, climate change poses a long-term risk, potentially altering the ecosystems that support the Markhor.
Continued conservation efforts are crucial to ensuring the long-term survival of the Markhor. Sustainable management of its habitat, strict enforcement of anti-poaching laws, and ongoing community involvement in conservation programs are all vital to maintaining and expanding the Markhor population.
Conclusion: A Symbol of Pakistan’s Natural Heritage
The Markhor is more than just a wild goat; it is a symbol of Pakistan’s natural beauty and the country’s commitment to preserving its unique wildlife. Its recovery from the brink of extinction is a testament to the power of conservation and the importance of protecting the natural world for future generations. As Pakistan’s national animal, the Markhor stands as a proud representation of the country’s strength, resilience, and rich ecological heritage.
To see the Markhor thriving in the mountains of northern Pakistan is to witness nature at its most magnificent—a reminder of the beauty that still exists in our world and the responsibility we all share to protect it.
Article
Jasmine: The National Flower of Pakistan – A Symbol of Purity, Humility, and Peace
Published
3 weeks agoon
June 29, 2026By
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Jasmine, known as “Chambeli” in Urdu, holds a special place in the hearts of Pakistanis. Declared the national flower of Pakistan, the jasmine flower is not just admired for its aesthetic beauty but also for the deep symbolism it carries. In a nation marked by diversity and cultural richness, jasmine reflects the country’s values of simplicity, peace, purity, and resilience.
Botanical Features of Jasmine
Jasmine is part of the Oleaceae family, and there are more than 200 species of this delicate flower. The flower is typically white, though some species also bloom in yellow. Jasmine thrives in warm, tropical, and subtropical climates, making it perfectly suited for Pakistan’s environment. The plant is famous for its sweet and captivating fragrance, which intensifies at night, filling the air with its pleasant aroma.
Jasmine can be grown as a shrub or climbing vine, depending on the variety. It is easy to cultivate, requiring little more than well-drained soil, regular watering, and ample sunlight, which explains its widespread growth in home gardens, parks, and public spaces across the country.
Symbolism of Jasmine
Jasmine carries significant symbolism not just in Pakistan, but also across the world. Its sweet fragrance, simple beauty, and delicate petals have made it a symbol of many virtues. In Pakistan, the jasmine flower represents:
- Purity and Modesty:
The delicate white petals of the jasmine flower are seen as a representation of purity and innocence. This reflects Pakistan’s cultural emphasis on simplicity, modesty, and moral integrity. - Humility:
Despite its overwhelming beauty and fragrance, jasmine is a humble flower. It grows abundantly, often unnoticed in gardens and along fences. This humility resonates with Pakistan’s values of kindness, humility, and resilience. - Peace:
In a country that has gone through numerous struggles for peace and unity, jasmine symbolizes the enduring quest for harmony and calm. Its gentle nature and tranquil fragrance remind the nation of the importance of peace in society and the beauty of coexisting with one another. - Resilience:
Despite being delicate, jasmine is a resilient flower that can thrive in challenging climates. In many ways, this mirrors the spirit of Pakistan, a country that has faced and overcome various challenges, demonstrating great strength and resilience.
Cultural Significance of Jasmine in Pakistan
Jasmine has a significant cultural presence in Pakistan. It is often used in religious ceremonies, weddings, and festivals. Brides wear garlands of jasmine to symbolize beauty and purity. The flower is also used to decorate homes and mosques during various celebrations, including Eid and other national holidays. Jasmine garlands are frequently gifted to honor guests, showing hospitality and respect.
The fragrance of jasmine is also highly valued in the production of perfumes and oils in Pakistan. Jasmine oil, known for its therapeutic properties, is used in aromatherapy to reduce stress and promote relaxation.
Jasmine as the National Flower
In 1961, the jasmine was officially declared the national flower of Pakistan. Its selection was a reflection of the nation’s aspiration to embody the qualities of purity, simplicity, and unity in its national identity. As the country has developed over the years, jasmine remains a timeless symbol of the country’s beauty and resilience.
In addition to being the national flower, jasmine plays a vital role in promoting tourism in Pakistan. Jasmine-themed souvenirs, decorations, and fragrances are popular among tourists, symbolizing their connection to the country’s rich natural beauty and cultural heritage.
Jasmine in Poetry and Literature
Jasmine has often been used as a metaphor in Pakistani poetry and literature, symbolizing beauty, love, and longing. Renowned poets of Pakistan, including Faiz Ahmed Faiz, have used the image of jasmine to evoke powerful emotions of hope, love, and purity. Its fragrant presence in Pakistani gardens and homes has inspired countless poets and writers to include jasmine in their works, making it a beloved element of Pakistan’s literary tradition.
Conservation and Cultivation of Jasmine
Pakistan’s climate is naturally suited to jasmine cultivation. However, due to rapid urbanization and loss of green spaces, efforts have been made to promote its cultivation both in rural and urban areas. Many public parks and botanical gardens in major cities like Islamabad, Lahore, and Karachi feature beautifully maintained jasmine plants, and the flower remains a popular choice for home gardens due to its low maintenance and high aesthetic value.
Furthermore, campaigns have been launched to plant jasmine across the country as part of Pakistan’s reforestation and environmental conservation efforts. The flower not only adds to the aesthetic beauty of Pakistan’s landscapes but also contributes to the preservation of biodiversity.
Conclusion
Jasmine, the national flower of Pakistan, is more than just a delicate and fragrant bloom. It represents the nation’s essence, symbolizing purity, peace, humility, and resilience. As Pakistan continues to evolve in the modern world, the enduring presence of jasmine serves as a reminder of the nation’s core values and aspirations.
Whether growing in the gardens of homes or woven into the poetry and culture of the people, jasmine remains a deeply cherished and symbolic flower for all Pakistanis. It is a beacon of the beauty and strength that define the country, bringing with it a message of peace and hope for a prosperous future.
Lalak Jan; The living hero of the Kargil war
Captain Karnal Sher Khan Shaheed: The Invader

