Saidu Sharif – The Cultural and Administrative Heart of Swat
Saidu Sharif is a historic town located in the scenic Swat Valley of Khyber Pakhtunkhwa, Pakistan. Renowned for its cultural significance and administrative importance, it has long been considered the heart of Swat. The town, surrounded by lush green mountains and the Swat River, offers both natural beauty and a rich heritage that attracts visitors, historians, and researchers alike.
Historical Importance
Saidu Sharif rose to prominence during the era of the Wāli of Swat, Miangul Abdul Wadud, who made it the capital of the princely state of Swat in the early 20th century. As the administrative center, it became home to important government offices, the royal palace, and institutions that shaped the development of the region. Even after the merger of Swat State into Pakistan in 1969, Saidu Sharif retained its role as an administrative hub.
Administrative and Educational Center
Today, Saidu Sharif serves as the headquarters of Swat District. The town hosts key government departments, judicial offices, and healthcare facilities, including the well-known Saidu Teaching Hospital. It is also a hub for education, with institutions such as the University of Swat and various colleges providing higher learning opportunities to the youth of the valley.
Cultural and Archaeological Significance
Saidu Sharif holds immense cultural and historical value. The Swat Museum, located here, preserves artifacts from the Gandhara civilization, including Buddhist sculptures, coins, and relics dating back thousands of years. This makes it an important site for scholars studying the region’s Buddhist heritage and its role as a center of ancient trade and culture.
Modern Development
In recent years, Saidu Sharif has seen considerable development. Roads, markets, and modern facilities have enhanced its role as both a local administrative hub and a tourist attraction. Despite modernization, the town maintains a balance between tradition and progress, reflecting the resilience and cultural pride of its people.
Tourism and Natural Beauty
Saidu Sharif, though primarily known for its administrative role, is also a gateway to the wider Swat Valley. Tourists often pass through the town on their way to Mingora, Malam Jabba, Kalam, and other breathtaking destinations. The combination of historical landmarks and natural surroundings makes Saidu Sharif a key stop for those exploring the valley.
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Conclusion
Saidu Sharif is more than just an administrative capital; it is a symbol of Swat’s history, culture, and resilience. From the legacy of the Wāli of Swat to its present role in governance and education, the town continues to play a pivotal role in the life of the valley. Its unique blend of heritage, learning, and modern development ensures that Saidu Sharif remains an essential part of Pakistan’s cultural and historical landscape.
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Saidu Sharif – The Valley’s Crown
In the lap of emerald peaks,
Where the Swat River whispers ancient tales,
There rests a town of quiet pride,
Saidu Sharif, the valley’s crown.
A Capital of Memories
Once the seat of the Wāli’s throne,
Where justice walked with dignity,
Palaces rose and wisdom grew,
A capital carved in history’s stone.
Keeper of Knowledge
Its halls still echo with eager minds,
Universities and schools like blooming gardens,
The Saidu Teaching Hospital stands tall,
A healer of hearts, a shelter for lives.
Echoes of the Gandhara
In its museum, time sleeps lightly,
Buddha’s calm gaze carved in stone,
Coins and relics, silent witnesses,
Of caravans and civilizations gone.
Nature’s Embrace
Around the town, mountains bow,
Streams sing softly, winds carry peace.
Travelers pause, then journey on,
To valleys, meadows, and snowy peaks.
The Spirit of Today
Saidu Sharif walks a bridge of time,
Between the old and the new.
Tradition in its soul, progress in its stride,
A beacon for Swat, ever true.
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Conclusion
Saidu Sharif is not just a place—
It is poetry in the heart of Swat.
Where history breathes, and culture shines,
Where the past and future clasp hands.
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Beutiful, many thanks!
First and foremost Rule #1. Both the T’NaCH and Talmud teach Torah common law. Modern Hebrew employs תקדים\תקדימים as the translation for precedent(s). Other Hebrew that you might have heard, I tend to doubt it, in Yeshiva: הלכה פסוקה . The Torah specifically states the precondition for eyewitness testimony in court cases both דני ממון ודני נפשות.
Another example: אין לדיין אלא מה שעיניו רואות. Now compare eyewitness testimony to נצב התורה על ידי ראיות. Now turn to the Siddur and the 13 rules of Rabbi Yishmael. These rules function as a logical corollary to Rabbi Akiva’s kabbalah of פרדס logic. It truly bothers me that your Yeshiva rabbis never refer to the revelation of the Oral Torah at Horev, 40 days after the Sin of the Golden Calf\substitution theology wherein the ערב רב שאין להם יראת שמים attempted to introduce a translation of the שם השם לשמה (((That’s how the first Sinai commandment qualifies as a Torah commandment in the first place! All other Torah commandments: Do a person of the Chosen Cohen people do mitzvot לשמה או לא לשמה? Hence the 1st Sinai commandment: the Greatest most important commandment in the whole of the Torah.)))
Yeshiva rabbis who fail to teach T’NaCH and Talmud as common law directly compare to the ערב רב שאין להם יראת שמים. Yeshivot produce “suits”, uniforms, styles in how to wear ones’ socks! Fancy Fur Burgers they wear on their Heads. The Yiddish term קאפוטע the common garb of the ultra-orthodox in Israel. But the Torah does not address these archaic European nonsense foreign imported cultures and customs which Orthodox Judaism has religified.
Your father learned and became a Torah educator. The modern “Wilderness generation” of the 1920s & 30s, cowardly refused to make aliyah to the Palestine mandate. Chaim Weizmann made the statement “Jews of the world – Where are you?” in 1936. Three years later, the criminal coward in 10 Downing Street Chamberlain imposed the 2nd White Paper which barred Palestine as a refuge for Jews seeking to flee from the European barbarians. The “precedent” of the British White Paper of 1939 directly influenced the decision made by President FDR to close all US borders to Jews attempting to flee from the Nazi Shoah!
Chaim Weizmann’s lamentation, “Jews of the world – Where are you?” reflects his deep concern regarding the Jewish diaspora’s response to the opportunities presented by the League of Nations’ Palestine mandate. He expressed frustration over the limited Jewish immigration (aliyah) to Palestine, especially in the context of rising anti-Semitism in Europe during the 1930s.
Hence it appears a direct connection exists between the Wilderness generation in the Torah to the Orthodox Judaism rabbis of Europe in the 1920s and 30s who forbade Jews to participate in Zionism. Zionism defined through the 1917 Balfour Declaration as Jewish equal rights to achieve self-determination in the Middle East. The League of Nation introduced the Palestine Mandate of 1922 based upon the Balfour Declaration. The Balfour Declaration defines the meaning and intent of Zionism to this day.
Jewish self-determination means for our generations living right now: Can we restore the order and organization of the 12 Tribes “Republic”? Democracy – a word that’s all the rage and fashion today – has its origins from Athens ancient Greece! Think about this when you light the lights of Chanukkah. Do you do this mitzva as just a ritual practicing “suit” robot OR do you understand why Jews light the lights of Chanukkah for thousands of years!
The Oral Torah – a logic system. This 4 part logic system – פרדס – stands in stark contrast to Aristotle’s 3 part syllogism. Akiva’s logic based upon inductive logical comparisons of similar cases – Jewish common law. Aristotle’s logic based upon deductive logical reasoning based upon Order. The siddur has the root of סדר. Rabbi Yishmael’s 13 middot work hand-in-glove with Akiva’s kabbalah of inductive reasoning. בנין אב מכתוב אחד בנין אב משני כתובים.
It disturbs me that your instructors have betrayed their teaching obligations! These basic terms of Common law\משנה תורה totally alien to you. No Yeshiva educator ever differentiated between Judicial common law courtroom laws FROM statute law which Parliaments/Knesset governments imposes as law enforced by the police upon their subject people! You suffer from being “brain-washed”.
Propaganda is a form of communication aimed at influencing the attitudes, beliefs, or behaviors of a population. It often involves the dissemination of information, ideas, or rumors that are biased or misleading, with the intent to promote a particular political cause or point of view. Propaganda can take various forms, including media campaigns, speeches, educational materials, and public service announcements. Governments often use propaganda to foster a sense of national identity and unity among citizens. By promoting a specific narrative about the nation’s history, values, and goals, they can create a shared sense of purpose and belonging. This is particularly important in multicultural societies where diverse backgrounds may lead to differing perspectives.
Through public education, governments can shape public opinion on key issues. By controlling the curriculum and the information presented in schools, they can emphasize certain viewpoints while downplaying or omitting others. This can lead to a population that is more aligned with government policies and ideologies. Governments may use propaganda to justify their policies, especially during times of conflict or crisis. By framing their actions in a positive light and portraying opponents negatively, they can gain public support for decisions that might otherwise be controversial or unpopular.
By instilling specific beliefs and values in the education system, governments can cultivate compliance and loyalty among citizens. This can be achieved through the promotion of patriotism, respect for authority, and adherence to societal norms, which can discourage dissent and encourage conformity. Governments may seek to control the flow of information to prevent dissenting views from gaining traction. By promoting a singular narrative in educational settings, they can limit exposure to alternative perspectives, effectively “brainwashing” individuals into accepting the government’s viewpoint as the only valid one.
The effects of propaganda in education can be long-lasting. Individuals who are educated under a specific ideological framework may carry those beliefs into adulthood, influencing future generations. This creates a cycle where propaganda becomes ingrained in the culture, making it more challenging to challenge or change. Propaganda serves as a powerful tool for governments to influence and control the beliefs and behaviors of their citizens through public education. By shaping narratives and controlling information, they can foster compliance, loyalty, and a unified national identity, often at the expense of critical thinking and diverse perspectives.
An example of propaganda education: no rabbi in any Yeshiva you ever learned in throughout your life has differentiated the distinctions between T’NaCH-Talmudic “common law” from Greek-Roman “statute law”; specifically never has any educator in any Yeshiva in Israel denounced the halachic codifications published by Rambam, Tur, and Shulkan Aruch as assimilated Roman statute law. No educator ever pointed out the abomination of the Tzeddukim assimilation to Greek statute law wherein they attempted to cause the Jewish people to forget the “Oral” Torah … which we light the lights of Hanukkah to specifically “remember”.
This shabbat past we discussed the “ORDER” of all Gemara sugyot. The methodology of learning a Gemara sugya by way of a 3 part syllogism logic. When Rabbeinu Tam jumps off the dof of Gemara to some other Gemara sugya you must learn its גזרה שווה comparative Case/Din learning obeys the כלל-פרט logic of rabbi Yishmael. To correctly learn any Tosafot commentary which learns by common law precedents requires that you compare the פרט of the brought גזרה שווה with the כלל of the larger Gemara sugya which includes that גזרה שווה פרט. The framers of the Talmud, Rav Ashi and Rav Ravina – together with the Sovaraim 450 to 600 CE, they edited and organized each and every sugya of Gemara into a כלל\פרט logical format.
An utter disgrace that your Yeshiva educators totally ignore the foundation “editors” of the Shas Bavli. How the Shas Yerushalmi serves as the foundational source of halachic precedents to “understand” (meaning to actively compare like from like to develop the skills required to discern and understand the subtle distinctions and differences. T’rumah and chol grains acquired from the exact same fields! Worlds separate the one from the other. On par with kosher slaughter vs. Goyim slaughter of cattle! Another example: Why does the Gemara of Chullen include the minority opinion of rabbi Yechuda who insists that a shochet with fear of heaven cuts the carotid arteries?
Worked in a slaughterhouse, and none of those kashrut rabbis could answer this fundamental basic question. Answer: A butcher of common beef does not compare to a Cohen who slaughters to gather the “living blood” dedicated on the altar for that korban. That opening Mishna of Chullen, like every other opening Mishna of every Mishna in the Sha’s of rabbi Yechuda’s Great Sanhedrin common law compilation (the Tosefta might include judicial common law rulings of Small Sanhedrin courts), this Av Mishna of Chullen prioritizes the middah of יראת שמים – which means Baal Shem Tov/Master of the Good Name “reputation”.
Chullen rules that if an Apecorkus slaughters an animal – even correctly – its meat remains treif. The Rambam טיפש פשט argues that everything depends upon “knowledge”. Yet this explanation collapses when one addresses the Gemara ruling concerning the Apecorkus! Answer: the Apecorkus lacks ‘Fear of Heaven’, therefore his correctly slaughtered beef remains treif.
Before closing till I hear back from you, the Gemara of קידושין absolutely requires Torah precedents. A man does not love that which he does not own. How does a man “acquire” his wife. That woman, neither a slave or a whore both of which acquired through בכסף בשטר ובביאה. The primary pre-conditions established within the language of the Av Mishna of קידושין.
In the 5 Books of the Torah, בראשית introduces not simply the טיפש פשט of the Avot: Avraham Yitzak and Yaacov. Rather, this first Book of the Torah revelation introduces Av-mitzvot – tohor time-oriented mitzvot which have the power to בראשית the chosen Cohen people from nothing in all generations and times. Genetics and Race does not make the chosen Cohen people. Tohor time-oriented commandments Creates from nothing the chosen Cohen people! The Book of בראשית introduces Av tohor time-oriented commandments.
According to the B’HaG these Av tohor time-oriented commandments include even Rabbinic commandments elevated to Av tohor time-oriented commandments as מצוות דאורייתא. The Rambam, his “egg-crate” organization of Torah commandments limited to commandments found within the language of the Written Torah. This man had the Chutzpah to call his Av tuma avoda zarah assimilation to Greek and Roman “statute law” halacha, by the Name of the Book of D’varim-משנה תורה.
Orthodox Judaism propaganda fails to differentiate between the common law classic commentaries written on the Talmud by Reshonim: the B’HaG, Rif, Rosh and Baali Tosafot from the Av tuma avoda zara statute law assimilated rabbis the Rambam, the son of the Rosh, and Karo. No Yeshiva ever informed you that the rabbis of Paris placed the Rambam into נידוי in 1232. Or that 10 years later the Poop/Pope and the king of France burned all the Talmud manuscripts in Paris France and thereafter expelled all the Jews of France which permanently destroyed the Rashi/Tosafot common law school of T’NaCH and Talmudic scholarship. The failure of Orthodox Judaism in the generation prior to the Shoah which slaughtered 75% of European Jewry in less than 3 years, these rabbis have permanently destroyed their ‘Good Name’ reputations.
Addressing the Av Mishna of קידושין
The Mishna of קידושין does not simply record dialectical disputes as a form of “preserving judicial disputes.” It functions like a court record. Beit Hillel serves as the Tort judge defense attorney. Whereas Beit Shammai functions as the prosecuting attorney. Now this distinction – significant because it distinguishes lateral common law courts from vertical Goyim courtrooms.
Great Britain operates Common law court rooms just as does Talmudic common law! However, in the case of the British Courts, all statute laws imposed by the British Parliament in London – they define the British Constitution. As such, no common law British courtroom can over-turn any statute law passed by Parliament. Torah common law, known as משנה תורה operates completely differently – despite being a common law courtroom which absolutely requires earlier court room judicial rulings as precedents. Both court systems stand on this shared foundation of common law.
None-the-less ספר דברים mandates “Legislative Review”, a critical interpretation of the intent of משנה תורה. Torah Sanhedrin common law courts have the Torah Constitutional mandate to over-rule any government statute law imposed by any of the 12 Tribes of the Republic or the Central Government of king David. A Torah prophet serves as an agent of the Great Sanhedrin Court. As such prophets can anoint a man from any tribe of Israel – KING.
And Great Sanhedrin Court prophets can remove any king from Office. As the prophet Shmuel did with king Shaul. This fundamental distinction of Torah Great Sanhedrin courtroom powers of “Legislative Review” differentiates Torah lateral courts from Goyim vertical courts. The latter court the State pays the salary of the judges and the prosecuting attorneys. As such a court case pits פלוני vs. the State. The Torah refers to the state paying the salaries of Judges and prosecuting attorneys as “bribes”. צדק צדק תרדוף absolutely abhors bribery; it qualifies as an example of Av tuma avoda zarah?
This abstract term defines the 2nd Sinai commandment. Do not copy the culture and customs practiced by the Goyim and do not marry foreign women who reject the revelation of the Torah at Sinai. Judicial justice serves as the כתר Av tohor time-oriented commandment which stands upon תמיד מעשה בראשית. The kabbalah that doing tohor time-oriented commandments creates the chosen cohen people from nothing. Hence the Torah begins with בראשית. Mesechta ברכות teaches that the world was created for the sake of the Jewish people. Who exactly qualifies as the Jewish people? The chosen seed of Avraham Yitzak and Yaacov – the chosen Cohen people.
Obviously, Cohen, Levi, Israel – לאו דוקא terms of reference. A precedent proof, the din that tefillah stands in the stead of korbanot. Amalek – antisemites – continually refer to the Jewish people as a race. The Nazis referred to Jews as “the inferior Race”. Jewish inheritance determined from the mother. However, the central obligation of קידושין, as a pre-condition of marriage, upon the father to educate his children in the oath brit/alliance faith.
Our Mishna compares to ברכות which opens with kre’a shma ערבית, just as the Av Mishna of קידושין opens with האשה. The vertical courtrooms of Goyim jurisprudence the prosecuting attorney prioritized over the defense attorney. But the model of Sanhedrin courts the reverse. The Halacha follows after Hillel!
The Xtian Bible and Muslim Koran both fail to acknowledge that Torah prophets serve as the “police” of the Sanhedrin courts! Hence neither Muhammad nor JeZeus could qualify as prophets. This מאי נפקא מינא distinction equally applies to the acquisition of a wife. The Baal acquires his soul through marriage. The qualifications for serving as a judge in a Jewish court (Beit Din) includes personal attributes and life experiences that are deemed important for this role.
The Talmud suggests that an unmarried man is generally considered less fit to serve as a judge. This is because marriage is seen as a significant life experience that contributes to a person’s maturity and understanding of family dynamics, which can be relevant in legal matters. Similarly, the absence of children can also be viewed as a factor that affects a person’s qualifications.
Having children is believed to provide additional insights into the responsibilities and challenges of family life, which can inform a judge’s decisions. The underlying principle is that judges should possess a deep understanding of human nature and the complexities of life, which are often gained through personal experiences such as marriage and parenthood.
What specifically does a man acquire through wife and family? Answer: Fear of Heaven. A Sanhedrin Judge by definition has an excellent Good Name reputation.
Dear Martha
It’s a spell of your words.
Thanks a lot for liking my post, ‘Pygmalion’ 🙏 😊
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Dear Martha
I found your post quite interesting.
Thanks for liking my post ‘Aamti’. 🙏
Such a beautiful area. It reminds me of Afghanistan where I had the chance to visit many years ago.