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My Favourite Book Essay in English Holy Quran

out today topic is “My Favourite Book Essay in English Holy Quran”. I am very passionate about reading books. There are so many books which I like but Holy Quran is my favorite book which is like most. Quran is undoubtedly the complete code and covers all aspects of life. The Holy Quran is released by Allah and revealed on the last Prophet of Islam Hazrat Muhammad (S.A.W).  It is very helpful for living a peaceful life. Every minor aspect of life is discussed in Quran in detail.

“It is the God who taught the use of pen to its creatures and taught them which they knew not”

Every single aspect of life is very beautifully described in Holy Quran. It guides us how to differentiate between sins and evils. It describes us and teaches us every solution of a problem related to every minor topic of the whole universes in effective manners. There is a lot of information is hidden in this Book of Guidance with examples.

I recite Holy Quran on daily basis. It is in Arabic Language but is also translated into Urdu in order to understand the subject of Quran. I have firm believe in the teaching of Quran and every Muslim has firm believe because it reveals us the hidden mystery of two worlds. It not only teaches us about all aspects of worldly affairs but also guides about right and wrong affairs of the world hereafter.

The Holy Quran is written in the Arabic Language. But for our satisfaction and in order to learn the teachings of Allah and Muhammad the Holy Quran is translated into the Urdu language. It is comprised of thirty Paras. There are total one hundred and fourteen Surahs of which 85 Surahs are Makki whereas rest of the Surahs is Madani. There are 6666 are Sajad and Ayaats. The first Surah of Surah Fatiha which is the largest Surah of Quran among all Surahs whereas Surah Kosar is the shortest Surah of Quran.

The Holy Quran is the book in the world which is mostly read in the world. There are so many books which are often read in the world but Holy Quran is the sole book is most often read over again and again. There are also so many people who learned Holy Quran by Heart.  It is the sole book which gives you the surety of rewards of good deeds and punishments for bad acts and deeds. The major fact of this book it that the teaching of this Holy Book is not only for individuals or any nation or state but it is for the whole universe. We should all try to read the Holy Quran daily in order to seek refuge and forgiveness of Allah.

“Man without God is nothing but God without man is still God”

Here we end out today Topic that is “My Favourite Book Essay in English Holy Quran”.

Moin akhtar

I am committed to helping Pakistani students craft successful career paths by merging their individual passions with market trends. As a career counselor, we'll explore both well-established fields and modern industries to find the best fit for you. With personalized counseling and strategic planning, we aim to transform your educational journey into a thriving professional future.

Essay On Holy Quran

Essay on quran.

The Holy Quran stands as a monumental testament to the divine, a sacred text that has illuminated the lives of countless individuals for over fourteen centuries. It transcends the boundaries of time and culture, offering a universal message of faith, morality, and spiritual enlightenment. For students of the BA class, engaging with the Quran presents an invaluable opportunity to cultivate intellectual and spiritual growth, fostering a deeper understanding of the Islamic faith and its profound impact on the world.

The Divine Revelation:

Centuries after the rise of Christianity, humanity yearned for a renewed connection with the divine. In the year 610 CE, in the city of Mecca, Prophet Muhammad (peace be upon him) embarked on a journey of profound spiritual awakening. Through a series of revelations from God, channeled through the angel Gabriel, the Holy Quran began to take shape. These verses, meticulously transcribed and preserved, became the cornerstone of the Islamic faith, offering a clear and comprehensive guide for human life.

A Universal Message:

The Quran goes beyond the confines of religious dogma. It speaks to the commonalities of human experience, addressing themes of love, compassion, justice, and the pursuit of truth. It emphasizes the importance of personal responsibility, ethical conduct, and social welfare. The Quran’s universal message transcends geographical and cultural boundaries, offering a beacon of hope and guidance for all humanity.

Literary Brilliance:

The Quran is not merely a theological text; it is a masterpiece of literary art. Its verses are characterized by their rhythmic flow, powerful imagery, and profound eloquence. The language of the Quran is both accessible and profound, engaging the reader’s intellect and stirring the soul. Its poetic beauty transcends linguistic barriers, captivating audiences across cultures and generations.

Moral and Ethical Compass:

The Holy Quran serves as a moral and ethical compass for Muslims. It provides clear guidance on issues of personal conduct, social responsibility, and family life. It emphasizes the importance of honesty, integrity, and compassion, while condemning acts of injustice, oppression, and violence. The Quran’s ethical framework offers a foundation for a just and equitable society, guided by the principles of peace, harmony, and mutual respect.

Intellectual and Spiritual Development:

Engaging with the Quran is not merely an academic exercise; it is a transformative journey of self-discovery and spiritual growth. Studying the Quran allows individuals to develop a deeper understanding of their place in the universe and their relationship with God. It fosters critical thinking, encourages moral reflection, and cultivates a sense of inner peace and spiritual fulfillment.

In conclusion, the Holy Quran represents much more than a religious text. It is a powerful source of guidance, wisdom, and spiritual enlightenment, offering valuable insights into the human condition and the nature of reality. For BA students, delving into the Quran’s rich tapestry of verses presents an enriching and transformative experience, fostering intellectual and spiritual growth, while equipping them with a universal moral compass that can guide them through life’s challenges. As they embark on this journey of exploration, may they discover the profound beauty and wisdom contained within the pages of the Holy Quran.

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Essay on Qur’an in urdu

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قرآن مجید پر مضمون

قرآنِ کریم میری پسندیدہ کتاب ہے کیونکہ یہ دین اسلام کی مقدس و مرکزی کتاب ہے۔ جس کے متعلق اسلام کے پیروکاروں کا اعتقاد ہے کہ وہ کلام الہی ہے۔ اور اسی بنا پر یہ انتہائی محترم و قابل عظمت کتاب ہے۔ اسے پیغمبر اسلام حضرت محمد صلی اللہ علیہ وآلہ وسلم پر وحی کے ذریعے اتارا گیا۔

یہ وحی اللہ تعالیٰ کے مقرب فرشتے حضرت جبرائیل علیہ السلام لاتے تھے۔ جیسے جیسے قرآن مجید کی آیات حضرت محمد صلی اللہ علیہ وآلہ وسلم پر نازل ہوتیں آپ صلی علیہ وآلہ وسلم اسے صحابہ کرام رضوان اللہ علیہم اجمعین کو سنا دیتے اور ان آیات کے مطالب و معانی سمجھا دیتے۔ کچھ صحابہ کرام تو ان آیات کو وہیں یاد کر لیتے اور کچھ لکھ کر محفوظ کر لیتے۔

مسلمانوں کا عقیدہ ہے کہ قرآن ہر قسم کی تحریف سے پاک اور محفوظ ہے۔قرآن میں آج تک کوئی کمی بیشی نہیں ہو سکی اور اسے دنیا کی واحد محفوظ کتاب ہونے کی حیثیت حاصل ہے۔ جس کا حقیقی مفہوم تبدیل نہیں ہو سکا اور تمام دنیا میں کروڑوں کی تعداد میں چھپنے کے باوجود اس کا متن ایک جیسا ہے اور اس کی تلاوت عبادت ہے۔ نیز صحف ابراہیم، زبور اور تورات و انجیل کے بعد آسمانی کتابوں میں یہ سب سے آخری کتاب ہے اور سابقہ آسمانی کتابوں کی تصدیق کرنے والی ہے۔ اب اس کے بعد کوئی آسمانی کتاب نازل نہیں ہوگی۔ قرآن کی فصاحت و بلاغت کے پیش نظر اسے لغوی و مذہبی لحاظ سے تمام عربی کتابوں میں اعلیٰ ترین مقام دیا گیا ہے۔

قرآن ایک بڑی کتاب ہے۔ اس کی تقسیم حضرت محمد صلی اللہ علیہ و آلہ وسلم اپنی زندگی میں فرما چکے تھے اور یہ رہنمائی کر چکے تھے کہ کس آیت کو کس سورت میں کہاں رکھنا ہے۔ اسے سات منزلوں میں تقسیم کیا جاتا ہے۔ اس کے علاوہ اس کی ایک اور تقسیم سپاروں کے حساب سے ہے۔ سپارہ کا لفظی مطلب تیس ٹکروں کا ہے یعنی اس میں تیس سپارے ہیں۔ ایک اور تقسیم سورتوں کی ہے۔

قرآن میں 114 سورتیں ہیں جن میں سے کچھ بڑی اور کچھ چھوٹی ہیں۔ جن میں سے 87 مکہ میں نازل ہوئیں جو مکی سورتیں کہلاتی ہیں اور 27 مدینہ میں نازل ہوئیں جو مدنی سورتیں کہلاتی ہیں۔ سب سے بڑی سورت سورۃ البقرہ ہے۔ سورتوں کے اندر مضمون کو آیات کی صورت میں تقسیم کیا جاتا ہے۔ قرآن میں چھ ہزار چھ سو چھیاسٹھ آیات ہیں۔

نزول قرآن سے قبل عربی زبان کا ادب خاصا وسیع اور اس کا دامن الفاظ و تراکیب اور تشبیہات و استعارات سے لبریز تھا لیکن وہ متحد نہیں تھی۔ قرآن کو یہ امتیاز حاصل ہے کہ اس نے عربی زبان کو ایک بنیاد پر متحد کیا اور حسن کلام، روانی، فصاحت و بلاغت اور اعجاز و بیان کے ایسے شہ پارے پیش کیے جنہیں دیکھ کر فصحائے عرب ششدر تھے۔ نیز قرآن نے عربی زبان کو مٹنے سے بھی بچایا، جیسا کہ بہت سی سامی زبانیں وقت کے گزرنے کے ساتھ ناپید یا زوال پزیر ہو گئیں جبکہ عربی زبان گزرتے وقتوں کے ساتھ مزید مالا مال ہوتی رہی اور قدیم و جدید تمام تقاضوں سے خود کو ہم آہنگ رکھا۔

آنحضرت صلی اللہ علیہ و آلہ وسلم کی زندگی ہی میں قرآن کے بے شمار حافظ تھے اور حضور صلی اللہ علیہ و آلہ وسلم شعبان اور رمضان کے مہینوں میں قرآن کئی دفعہ ختم کرتے تھے جو ظاہر ہے کہ کسی ترتیب کے بغیر ممکن نہیں۔ قرآن کا اعجاز یہ ہے کہ آج تک اس میں کوئی تبدیلی نہیں ہو سکی۔ مسلمانوں کا اعتقاد ہے کہ قرآن کو اللہ تعالیٰ نے جبریل علیہ السلام فرشتہ کے ذریعہ پیغمبر محمد ﷺ پر تقریباً 23 برس کے عرصہ میں اتارا۔ نزول قرآن کا یہ سلسلہ اس وقت شروع ہوا تھا جب پیغمبر حضرت محمد صلی اللہ علیہ وسلم چالیس برس کے تھے اور یہ نزولِ قرآن کا سلسلہ ان کی وفات سنہ 11ھ بمطابق 632ء تک جاری رہا۔ نبی کے اس دنیا سے پردہ فرمانے کے بعد عمر بن خطاب کی تجویز پر، خلیفہ اول ابو بکر صدیق کے حکم سے اور زید بن ثابت انصاری کی سربراہی میں قرآن کو مصحف کی شکل میں یکجا کیا گیا۔ عمر بن خطاب کی وفات کے بعد یہ نسخہ ام المومنین حفصہ بنت عمر کے پاس محفوظ رہا۔ خلیفہ سوم عثمان بن عفان نے جب لہجوں کے اختلاف کی بنا پر قرات میں اختلاف دیکھا تو حفصہ سے قریش کے لہجہ میں تحریر شدہ اُس نسخہ کے نقل کی اجازت چاہی تاکہ اسے معیار بنایا جائے۔ اجازت ملنے کے بعد انہوں نے مصحف کی متعدد نقلیں تیار کرکے پورے عالم اسلام میں بھیج دیں اور تمام مسلمانوں کو حکم دیا کہ وہ اس مصحف کی پیروی کریں۔ ان نسخوں میں سے ایک نسخہ انہوں نے اپنے پاس بھی رکھا۔ یہ تمام نسخے اب مصحف عثمانی کہلاتے ہیں۔ بیشتر محققین کا اس پر اتفاق ہے کہ یہ تمام نسخے ابو بکر صدیق رضی اللہ عنہ کے تیار کردہ نسخہ کی ہو بہو نقل تھے، ان میں کوئی کمی بیشی نہیں ہوئی۔

مسلمانوں کے مطابق قرآن پیغمبر محمد ﷺ کا معجزہ ہے اور اس کی آیتیں تمام انسانوں کے سامنے یہ چیلنج پیش کرتی ہیں کہ کوئی اس کے مثل نہیں بنا سکتا۔ نیز یہ قرآن پیغمبر محمد ﷺ کی نبوت کی دلیل اور صحف آدم سے شروع ہونے والے اور صحف ابراہیم، تورات، زبور اور انجیل تک آسمانی پیغام کا یہ سلسلہ قرآن پر ختم ہوا۔ قرآن کی تشریحات کو اسلامی اصطلاح میں تفسیر کہا جاتا ہے جو مختلف زبانوں میں کی جاتی رہی ہیں۔ قرآنی تراجم دنیا بھر کی اہم زبانوں میں ہو چکے ہیں۔ جبکہ صرف اردو زبان میں تراجم قرآن کی تعداد تین سو سے زائد ہے۔

نیز قرآن تا قیامت قابل عمل اور ہر دور کے حالات کا حل پیش کرتا ہے۔ قرآن کا سب سے پہلا ترجمہ سلمان فارسی نے کیا۔ یہ سورۃ الفاتحہ کا فارسی میں ترجمہ تھا۔ قرآن کو دنیا کی ایسی واحد کتاب کی بھی حیثیت حاصل ہے جو لاکھوں کی تعداد میں لوگوں کو زبانی یاد ہے اور یہ دنیا میں سب سے زیادہ پڑھی جانے والی کتاب ہے، جسے مسلمان روز ہر نماز میں بھی پڑھتے ہیں اور انفرادی طور پر تلاوت بھی کرتے ہیں۔ اسکے علاوہ مسلمان ہر سال رمضان کے مہینہ میں تراویح کی نماز میں کم از کم ایک بار پورا قرآن با جماعت سنتے ہیں۔ قرآن نے مسلمانوں کی عام زندگی، عقائد و نظریات، فلسفۂ اسلامی، اسلامی سیاسیات، معاشیات، اخلاقیات اور علوم و فنون کی تشکیل میں بنیادی کردار ادا کیا ہے۔

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Islam and the Early History of Pakistan

From its inception in 1947, the idea of Pakistan was a contested ideological matter. Having lost their privileged status when the British supplanted India's Mughal rulers, Indian Muslims divided in response to a deepening cultural and political insecurity under colonial rule. Culturally, a schism emerged between the Aligarh tradition, which balanced selectively embracing Western notions of modernity and learning with retaining an Islamic identity, and the Deoband tradition, which rejected Western mores as a deviation from religious orthodoxy.

Politically, as the independence struggle gained momentum, Indian Muslims divided into three primary groups. The first was affiliated with the Indian Congress Party, which advocated territorial nationalism. The second was affiliated with the All-India Muslim League led by Muhammad Ali Jinnah, which contended that Muslims had a special identity that would be erased in a Hindu-majority India. The third included the religious parties that opposed a separate Muslim homeland to avoid dividing the Muslim ummah (community) yet shared the Muslim League's concerns. Ultimately, the Muslim League prevailed and Pakistan was carved out of the subcontinent.

The irony of the dedicated struggle for Pakistan, however, was the ambiguity over the end goal. Indeed, one prominent South Asia historian, Ayesha Jalal, has argued that the lack of consensus over Pakistan's ideological and territorial contours was vital to its establishment: "Jinnah's resort to religion was not an ideology to which he was ever committed or even a device to use against rival communities; it was simply a way of giving a semblance of unity and solidity to his divided Muslim constituents. Jinnah needed a demand that was specifically ambiguous and imprecise to command general support, something specifically Muslim though unspecific in every other respect. The intentionally obscure cry for a `Pakistan' was contrived to meet this requirement."

This ambiguity played out in the pivotal 1945–46 elections in which the Muslim League was able to demonstrate that it was the sole representative of India's Muslims and Jinnah the sole spokesman. Jinnah and many of the Muslim League's leaders, though secular in their personal orientation, invoked Islam to make their case for an undefined Pakistan to Muslim voters, partly catering to pressure from their own coalition: "If you want Pakistan, vote for the [Muslim] League candidates. If we fail to realize our duty today . . . Islam will be vanquished from India."

The manipulation of religion for political and strategic ends sadly emerges as a central theme in Pakistan's Islamic narrative.

Proponents of Jinnah's secular vision for Pakistan often point to his eloquent speech delivered before the Constituent Assembly three days before independence on August 11, 1947: "You are free, free to go to your temples; you are free to go to your mosques or to any other places of worship in this state of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the state. . . . In the course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State."

The climax of this ideological debate in Pakistan's nascent days was the passage of the Objectives Resolution in 1949. The Resolution laid out the principles for Pakistan's future constitution, notably calling for a state wherein "the principles of democracy, freedom, equality, and tolerance as enunciated by Islam shall be fully observed" and "the Muslims shall be enabled to order their lives in the individual and collective spheres in accordance with the teachings and requirements of Islam as set out in the Holy Quran and Sunnah."

The Resolution thus injected religion into the core of Pakistan. Such a formal association between Islam and Pakistan was in many ways natural; however, it was the subsequent manipulation and distortion of religion for political and strategic ends that sadly emerges as a central theme in Pakistan's Islamic narrative.

In reflecting on the rampant religious extremism and sectarianism wracking Pakistan today, many liberal Pakistani commentators wistfully point to how far Pakistan has deviated from Jinnah's original vision as articulated before the Constituent Assembly. There is clear comfort and utility in remembering Jinnah's words as a guiding star in troubled times.

Nonetheless, despite his personal beliefs and pivotal role as Quaid-e-Azam (Great Leader), Jinnah was ultimately part of a movement that was shaped by circumstances and alliances—one that evolved from fashioning an equitable postcolonial constitutional arrangement for India's Muslims to securing an independent nation. Indeed, throughout the movement, there never was a uniform vision of Pakistan or the role of Islam. Pakistan was and remains a product of contesting visions.

FORTIFYING A NATION

Upon achieving independence, Pakistan's leadership was faced with the daunting task of defending and consolidating a fragmented state against real and perceived external and internal threats. Pakistan consisted of an ethnically fractured West Pakistan and East Pakistan divided by one thousand miles of Indian territory. Many Muslims had remained in India, undercutting the two-nation theory of Muslims needing a separate homeland.

Looming over this ideological and territorial vulnerability was the conviction that an irrevocably hostile India was bent on unraveling Pakistan, as it continued to stonewall on the delivery of Pakistan's vital and due share of resources inherited from the British. It was in this atmosphere of insecurity that Pakistan's rulers embarked on the process of using Islam to fortify a nation.

An early manifestation of this was to leverage the notion of jihad in shoring up the country's borders. Squaring off against India over the disputed territory of Kashmir in the hour of their separation, officers in the Pakistan army involved in the Kashmir operation of 1947–48 invoked jihad to mobilize tribesmen from the frontier and send them to raid and seize Kashmir; the government in turn called on religious scholars to issue supportive fatwas or religious decrees. This was to be the beginning of a longstanding state policy of using religiously motivated proxies to asymmetrically secure political and territorial gains vis-à-vis a seemingly hegemonic India.

Officers in the Pakistan army invoked jihad to mobilize tribesmen in 1947-48.

As the Bureau of National Reconstruction—an intelligence and research unit under General Ayub Khan, Pakistan's first military ruler—put it in 1963: "In its manpower, Pakistan is very fortunate. In some of the regions, people have long traditions of irregular fighting. Now that they have got a homeland and a state based on their own ideology they are bound to show great courage and determination to defend them."

In the early days of Pakistan, the army—though defined by a secular British military tradition—tapped these jihadi sentiments as part of its campaigns. Unsuccessful in wresting away Kashmir from India in 1948, the army again sent in irregular forces into Kashmir in 1965 only to fight an all-out war resulting in a stalemate. The war was rife with Islamic sentiment, as an officer of the Inter-Services Public Relations wrote: "There was a spurt of gallantry stories, of divine help, of superhuman resistance and of unrivalled professional excellence in the face of overwhelming odds. . . . The story of the suicide squad—a band of dedicated soldiers who acted as live land mines to blow up the advancing Indian tanks in Sialkot—became one of the most popular war legends."

Just as Islam was leveraged in response to the external threat of India, it was also used to tackle internal challenges, from discrediting political adversaries to unifying a divided nation. As early as 1953, Jinnah's vision of a pluralistic Pakistan was challenged by street protests calling for a declaration that Ahmadis —followers of an alleged nineteenth-century messiah called Mirza Ghulam Ahmed—were non-Muslims. The protests were orchestrated in part to destabilize the federal government by calling for the resignation of Pakistan's first foreign minister, Sir Zafarullah Khan, who was an Ahmadi .

It was in this explosive milieu that the 1954 Munir Report, authored by two justices of the Federal Court, was issued sounding perhaps the most farsighted and eloquent warning about the nascent nation's ideologically destructive tendencies. Calling on the government to refrain from declaring Ahmadis as non-Muslims, the report cautioned against the notion that Pakistan was an Islamic state and that the state should define who is a Muslim; this would only foment charges of apostasy, divide the nation, and be inconsistent with Jinnah's vision of an inclusive polity. But in 1974, Ahmadis were officially declared non-Muslims through a constitutional amendment.

Pakistan was and remains a product of contesting visions.

In a similar strain, during the first indirect presidential elections held under Ayub Khan in 1965, Khan's allies sought to discredit his primary adversary, Fatimah Jinnah—the sister of Pakistan's founder—by having a fatwa issued that Islam did not allow a female head of state—a refrain that would be echoed decades later vis-à-vis Benazir Bhutto, Pakistan's first female prime minister. Such attempts to Islamically delegitimize political players and segments of civil society—be it Ahmadis or later the Shia —has assumed an increasingly lethal undercurrent in Pakistan as many militants pave the way for killing their fellow Muslim citizens through takfir or declaring them as non-Muslims.

A more legitimate challenge, however, facing Pakistan's political and military elite was how to glue together a fractured state. For many, despite their secular orientation, the answer lay in the systematic promotion of an Islamic ideology as part of a top-down nationalist project. Upon assuming power, Ayub Khan in a 1960 Foreign Affairs article spoke of his intention of "liberating the basic concept of our ideology from the dust of vagueness."

Elaborating in his autobiography on a peoples' need for an ideology, he stated, "they will have tremendous power of cohesion and resistance. Such a society can conceivably be bent but not broken. . . . Such an ideology with us is obviously Islam. It was on that basis that we fought for and got Pakistan, but having got it, we failed to define the ideology in a simple and understandable form. . . . The time has now come when we must get over this shyness, face the problem squarely and define this ideology in simple but modern terms and put it to the people, so that they can use it as a code of guidance."

Yet the execution of this thinking was parochial, as reflected in the education sector. As taught in schools, the history of Pakistan was no longer a product of a postcolonial constitutional power-sharing struggle or the subcontinent's syncretic and shared Hindu-Muslim heritage, but an almost inexorable culmination of the arrival of Islam on the subcontinent. Notions of implacable Hindu and Indian hostility were reinforced, as reflected in Ayub Khan's own autobiography: "India particularly has a deep pathological hatred for Muslims and her hostility to Pakistan stems from a refusal to see a Muslim power developing next door."

In a reflection of the continual contestation of the idea of Pakistan, Ayub Khan's vision of Islamic ideology did not go unchallenged. In the spirit of the Munir Report, Huseyn Shaheed Suhrawardy, who briefly served as Pakistan's prime minister from 1956 to 1957, argued that an emphasis on ideology "would keep alive within Pakistan the divisive communal emotions by which the subcontinent was riven before the achievement of independence." Instead, he argued for a Pakistan with "a durable identity between government and people derived through the operation of consent"—a vision that has yet to truly prevail.

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Essay on Pakistan: A Brief History and Overview

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“There is no power on earth that can undo Pakistan.” (Quaid e Azam Muhammad Ali Jinnah)

Introduction

Pakistan got its independence on 14 th August 1947. The country’s main purpose was to live life freely as Muslims. Pakistan is located in the south of Asia. It is in the south of the Arabian Sea. It has 4 neighboring countries. Pakistan is in 33 rd rank among other countries based on area.

It is also known to be the third largest country in Asia based on land area. Pakistan’s border in the east is with India, which has a border of 3,323 kilometers; Pakistan’s border with Afghanistan is in the northwest it has a border of 2,640 kilometers; Pakistan’s border with Iran is in the west it has a border of 909 kilometers whereas Pakistan border with China is 523 kilometers long and is located in the northeast.

Pakistan Army is ranked as the 6 th strongest army among the 145 countries. Pakistan has the world’s second-highest mountain K2, with the third highest, Tirch Mir, and the three highest mountain ranges, i.e., Hindukush, Karakoram & Himalayas. Pakistan also has the world’s deepest sea port in Gwadar. Pakistan’s Edhi Foundation is the world’s largest ambulance service provider.

Sialkot (a city in Pakistan) produces half of the world’s balls, which resulted in Pakistan becoming the world’s largest hand-sewed football; these footballs are also used in FIFA World Cups. Tarbela Dam is the world’s largest earth-filled dam. Pakistan is the only Muslim country that has nuclear power. 

The world’s fourth-largest irrigation system is also in Pakistan. Out of 100% population, 96.2 percent of Muslims in Pakistan, 1.6% Hindus, Christians 1.59%, etc. Cholistan, Thar, and Thal are some of the famous desserts in Pakistan. 

Before writing essay on Pakistan , lets disucss its history first. Muslims of the subcontinent were not given the proper rights and were harassed for living according to the Islamic way. Pakistan was a dream for Allama Muhammad Iqbal that came true after many sacrifices and struggles of many Muslims.

The major effort and struggle was of Quid e Azam M.A. Jinnah. This effort to get a separate country started when Muslims started facing persecution. The idea of two nation theory was presented that Muslims and Hindus are different nations that can’t live together peacefully.

Quaid e Azam succeeded on 14 Aug 1947 when a new country known as Pakistan was formed. Initially, Bangladesh was a part of Pakistan, but due to the 1971 civil war and political problems, East Pakistan (Bangladesh) proclaimed its independence.

When Pakistan got its independence, it faced several problems, such as unfair boundary distribution, economic problems, the Kashmir dispute, electricity problems, division of financial assets, etc. Karachi was chosen as the capital of Pakistan Quaid e Azam was the first governor-general, and Liaquat Ali Khan was the prime minister. 

Pakistan is one of the lucky countries. It has all four seasons due to the location. Winter is from December to February, spring is from March to May, Summer is from June to September, and retiring monsoon or autumn is from October to November. This season and their time can differ according to the location, as Pakistan has all plains, plateaus, mountains, or hilly areas.

Pakistan has several rivers; the longest is Indus; other rivers are Jhelum, Chenab, Ravi, Sutlej, and Kabul. The amazing thing is that the coastal areas are normally dry and hot, whereas the lowland plains are cooler than coastal areas, and the uplands or Himalayas are much cooler than the plain; this means at the same time, all seasons can be seen in Pakistan. 

Region & Demography

Pakistan has a total area of 796,095 square kilometers. Pakistan has a total population of 207.68 million. The capital of Pakistan is Islamabad. Pakistan has 4 provinces, i.e., Punjab, Balochistan, Khyber Pakhtunkhwa, and Sindh. Punjab was given to this province because of Punj (five) and Aab (Water), i.e., land of river. The population of Punjab is 110 million, Balochistan is 12.34 million, Sindh is 47.89 million, and KPK is 35.53 million.

The area of Punjab is a total of 50,362 square kilometers. The area of Balochistan is 347,190 square kilometers. The area of Sindh is 140,914 square kilometers. The area of KPK is 101,741 square kilometers. There are 170 districts in Pakistan. These districts are further divided into tehsil and union councils.

These districts include all the districts in provinces, Azad Kashmir, the capital territory, and Gilgit Baltistan. Pakistan is considered a young nation as the average age is 23.4, and the 104 million population is the age bracket of 25 to 30. 

Language & Culture

The national language of Pakistan is Urdu. More than 60 languages are spoken in different areas of Pakistan. The common language in Punjab is Punjabi, whereas in Khyber Pakhtunkhwa, the language spoken is Pashto, and in Sindh and Balochistan, Sindhi and Balochi, respectively. Hindko, Saraiki, Kashmiri, Gujarati, and other languages are spoken in Pakistan.

The culture of Pakistan is based on Islam, and the main reason for having Pakistan as a separate country is to establish the culture of Islam freely. Several festivals and events are important in Pakistan, such as Eid ul Fitr, Eid ul Adha, Ramadan, etc.

Other minorities can also easily celebrate their festivals, such as Christmas, Easter, Holi, Diwali, etc. Let’s talk about different people in provinces.

Punjab : People in Punjab are mostly warm-hearted and loving. Several tribes, clans, or castes have different cultures and traditions. Their culture and dresses are very bright and mix of colors.  

Balochistan : This province is considered to be barren lands and deserts and mountains, but this culture has a culture that is full of traditions, art, and craft, as well as embroidery females mostly do these things. These people are known for their festivals and tribes.  

Sindh : These people mostly have agricultural lifestyles. These people practice farming and fishing. These people are dominated by Sufis music. 

KPK : The people of KPK are mostly Pathans; they are the most hardworking people and always like to know more about their race; they are obsessed with the race. 

Economy is one of the important thing to discuss in this essay on Pakistan. The major sources of livelihood are agriculture, forestry as well as fishing. Pakistan is ranked in 43 of the major economies. Inflation will be approximately 19.87% in 2022. Around one-half of the laborers are doing these activities.

Several crops are the basis of a good economy, such as cotton, tobacco, pulses, chickpeas, sugarcane, wheat, rice, etc. Pakistan doesn’t have many minerals and energy resources. One-eighth of the labor is engaged in the manufacturing of products. The main imports of the nation are petroleum products, machinery, chemicals, fertilizers, etc., whereas the major exports are cotton, ready-made garments, dried fish, rice, leather goods, etc. 

Pakistan is one of the countries with great potential for providing education. Education is one of the most important factors in Pakistan. Although education is not up to the mark, many improvements are still being made, and many schools, colleges, and universities are being established.

HEC (Higher Education Commission) is the biggest institute in Pakistan responsible for overseeing, regulating, and accrediting the higher education efforts in Pakistan. The level of education depends on the financial resources and the commitment level of the government; in Pakistan, the resources are limited, and that’s why there are fewer teachers and education-providing facilities. There are a total of 218 universities in Pakistan. 

National Symbols 

The national symbols of Pakistan are

• Markhor (National Animal)
• Chukar (National Bird) 
• Deodar (National Tree)
• Jasmine (National Flower) 
• Allama Muhammad Iqbal (National Poet)
• Quaid e Azam (National Hero) 
• Shalwar Qameez (National Dress)
• Hockey (National Sports) 
• Indus River (National River)
• Okra (National Vegetable)
• Dolphin (National Aquatic Animal)
• Mango (National Fruit)

To conclude essay on Pakistan I would say that Pakistan has faced several challenges since its independence. But on the other hand, Pakistan is rich in culture and has a young population. This population can help Pakistan to become more economically stable and help Pakistan to prosper. This country had been faced several challenges, such as poverty, terrorism, and political instability, and done major improvements in many scenarios.

Pakistan’s strength is its location and size; this country also benefits from foreign aid and receives donations from IMF, World Bank, and the USA, which means that Pakistan has some good international relations. The major weakness of Pakistan is that people lack knowledge in different fields to become a more modernized society. Pakistan also lacks an efficient education system.

There is improper governance, a lack of an efficient education system, and health care problems that can lead to future difficulties for Pakistan . As Pakistan has faced many challenges in history, it can also face any other challenge with faith and strength. 

Frequently Asked Questions (FAQs) 

• How many times has martial law been applied in Pakistan? 

In total 4 martial laws have been applied 

First: 7th October 1958 (Iskandar Mirza)

Second: 25th March 1969 (Yahya Khan)

Third: 25th July 1997 (Zia ul Haq)

Fourth: 12th October 1999 (Pervaiz Musharraf) 

• Who was the first president of Pakistan?

The first president was Major General Iskandar Mirza; he was elected on 5th March 1956. 

• Who was the first Chief of Army Staff in Pakistan?

The first COAS of Pakistan was Lt. General Tikka Khan, appointed on 20th March 1972. 

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