POWER & GREED OF THE ELITE (the 1%), & SCARCITY & COERCION OF AAM AADMI (the 99%) FUEL CORRUPTION IN PAKISTAN?

MAHTAB BASHIR
mahtabbashir@gmail.com
0333 53 63 248
ISLAMABAD

In my exploration of the socio-political landscape, I have come to a rather stark conclusion: the loyalty of both the elite and the Aam Aadmi for their motherland (Pakistan) is not as steadfast as one might hope. Nationalism, it seems, plays a secondary role in their allegiances. Here, the rule of law remains an elusive concept, overshadowed by the pervasive influence of the elite, who manipulate national institutions—for their own benefit.

Undoubtedly, corruption—whether in financial dealings or ethical conduct—stands as the foremost challenge facing Pakistan. This problem is sustained by 1% elite, while the remaining 99% frequently find themselves caught in various manifestations of corruption within their own environments. Essentially, this indicates that corruption is deeply ingrained in Pakistani society in multiple forms.

The discussion centers around whether the actions of the elite (1%) are detrimental to Pakistan's economy, or if it is the 99% (Aam Aadmi) who is to blame. Many argue that the filthy rich (the 1%) can amass billions in a single sweep, while the corrupt practices of the lower middle class or in common words ‘Aam Aadmi’ undermines society through the continual engagement in unethical practices.

Another question crops up regarding the accountability of societal elites in financial corruption: Are they the sole perpetrators while the general masses grapple with moral decay, or vice versa? Alternatively, might both factions be intertwined in a web of both financial and moral transgressions?

It may seem hard to believe, but it is a reality that this ‘Aam Aadmi’ in Pakistani society often displays more tendencies of being deceitful, untrustworthy, and dishonest. Let us begin by exploring the upper echelon (elites) of Pakistani society before turning our attention to the 'Aam Aadmi'—the common man—who has long been heralded as the potential catalyst for change within our society.

Aam Aadmi frequently directs criticism towards the ruling elite and their associated stakeholders, accusing them of corruption and obstructing the nation's progress, while simultaneously trampling on the rights of the Aam Aadmi. There is also, a widespread desire for transformation (of others) found in Pakistan. However, the willingness to initiate that change within oneself is often lacking.

In his book "Growth and Inequality in Pakistan: An Agenda for Reforms," economist Dr. Hafeez A. Pasha addresses the issue of "State Capture by the Elite" in Chapter 34. He highlights that Pakistan's elite class includes a diverse array of groups, such as the feudal class, the military establishment, multinational corporations, urban real estate developers, the parliamentarians, high-ranking bureaucrats, the corporate sector, exporters, large-scale traders, as well as state-owned enterprises, among others.

Dr. Pasha highlights a striking contrast in wealth between India and Pakistan, noting that India has over 160 billionaires, while Pakistan counts only two or three. This disparity is not merely numerical; it reflects a broader narrative of progress and investment. "These 160-plus billionaires (in dollars) have played a pivotal role in India's advancement," he explains, "by establishing thriving IT industries, founding educational institutions, and creating numerous job opportunities. Today, India's IT exports reach an impressive $300 billion. In contrast, the elite in Pakistan tend to favor investments abroad, revealing a fundamental difference in mindset. While India’s wealthy are committed to nurturing their homeland, our elite seem more inclined towards personal gain."

He stated that this (1%) elite of Pakistan is responsible for policy-making, which has resulted in their benefiting approximately Rs. 450,000 billion. Currently, 20 million youth in Pakistan—often highlighted as a youth bulge for demographic advantage—are entirely idle. For the first time, food inflation, which stands at 60%, has exceeded general inflation, leading to significant distress among the common people. Now, the question remains whether this elite will demonstrate any compassion or make sacrifices?

The second and most populous social class in Pakistan is the middle-lower class, often referred to as the 'Aam Aadmi.' This group is frequently characterized by a prevailing belief that this is the most dishonest, deceitful, and untrustworthy. Despite being outside the realms of politics, the establishment, and the ranks of bureaucrats, generals, or judges, the Aam Aadmi often assumes a position of authority over his peers, behaving like a modern-day pharaoh. Ironically, he becomes the fiercest adversary of those who share his own social standing.

If this ordinary individual finds himself in the role of a fruit or vegetable vendor, he might cunningly slip decayed produce into the customer's bag, a calculated act of deceit masked by the guise of commerce. If he is a tomato seller, he’ll adorn his cart with a crimson bulb at night, a sly trickster’s mark. Should he ride a motorcycle, he transforms into a menace for unsuspecting pedestrians.

When he operates a wagon or a bus, it heralds an ominous fate. Occasionally, he crosses boundaries, claiming to collect fare while inappropriately touching women. Behind the wheel of a tractor trolley, he morphs into a harbinger of doom. In the confines of a government office on clerical job, he slithers like a serpent, exuding a toxic presence, ready to strike with the venom of a scorpion.

This Aam Aadmi arrives at the office, engaging in light conversation while frequently checking his mobile phone. He pauses for moments of prayer and lunch before time and goes home. If this Aam Aadmi happens to be a businessman, he views his customers as subservient to his will. When a customer attempts to return an item purchased earlier in the day, he stubbornly refuses, despite the fact that the returner is merely another Aam Aadmi- who is seeking to return “a well-used item”.

When this Aam Aadmi ventures into a foreign land (if so), he does not simply pause his habits; rather, he adapts swiftly, influenced by the stringent regulations that govern his new surroundings. In this unfamiliar environment, he refrains from carelessly discarding trash on the streets or outside his residence, opting instead to use designated disposal methods. When this same individual finds himself navigating the services of SNGPL, IESCO, or PTCL, he performs his official tasks with remarkable ease, ‘miraculously’ on “work from home’ mode while his attendance is marked.

This seemingly unremarkable person has marred the traditions of both the Aam Aadmi and the elite by ensnaring a soul in perpetual servitude. Throughout his life, he becomes involved in conflicts and disputes with his relatives in favour of elite, frequently resulting in the deterioration of his relationships with family members. While the weight of poverty looms over his lineage, stretching back through countless generations, he nonetheless takes pride in enduring allegiance to those elite.

This Aam Aadmi justifies the serious misdeeds of the Khaas Aadmi, opting to defend rather than critique his mistakes. He instills a fear of the repercussions of wrongdoing in others, such as the punishments associated with the afterlife- including Azaab-e-Qabr and Dozakh, while remaining unaffected by those same fears himself. This Aam Aadmi inflicts hardship on his fellow (Aam Aadmi). When it comes to his son's marriage, he insists on a substantial dowry from the bride's family. In the case of his daughter, he encourages her to undermine her mother-in-law and sisters-in-law, urging her to dominate the household. If he is employed at home, he lacks loyalty to his employer. Instead, this Aam Aadmi chases after fraudulent spiritual leaders and charlatans, neglecting to care for his elderly parents who are in need of his support.

Aam Aadmi, consistently criticizes academia, judges, generals, journalists, bureaucrats, medical practitioners and others without reflecting on his own need for improvement. If he assumes the role of a teacher, he tends to mistreat his students. He believes that his views on politics, governance, religion, the military, the judiciary, societal issues, international relations, and global conflicts are always correct, while dismissing the opinions of others as incorrect. If you advise this Aam Aadmi that he is approaching from the wrong lane (road), he tends to take considerable time to defend his position, insisting that he is right.

In this scenario, the management of a mosque secures an ewer (lota) chaining it with a tap, and a steel glass attached to the water cooler to prevent theft by this Aam Aadmi. However, one Aam Aadmi proceeds to steal the shoe of another Aam Aadmi in a mosque. The victim of the theft (Aam Aadmi) then takes another Aam Aadmi’s shoe and walks away, while the next Aam Aadmi continues to search for the right shoe of another Aam Aadmi to steal. Thus this vicious cycle continuous amongst Aam Aadmi.

My father (in this video clip below) once imparted a significant two-word Hadith from the last Prophet Muhammad (pbuh), which eloquently conveys, "Aamalukum Ummalukum," translating to "your deeds are your rulers." This wisdom urges us to refrain from placing blame on politicians, bureaucrats, generals, judges, or any external figures. Instead, it calls for introspection and personal growth. By cultivating virtue within ourselves, we can ultimately manifest the positive transformations we desire in our society.

Conversely, the common man often finds a curious sense of freedom in flouting the law, driven by motivations known only to him. Should you doubt this assertion, I invite you to engage with an ordinary citizen on a motorcycle. If you dare to point out that he is traveling the wrong way, prepare yourself for a response that may challenge your expectations. The dynamics of this society reveal a complex interplay of loyalty, law, and individual agency, where the lines between right and wrong are often blurred.

“The exploration of theft as a compulsion driven by financial hardship is a recurring theme in literature, as demonstrated by several notable works. In Victor Hugo's "Les Misérables," Jean Valjean steals bread to feed his sister's starving children, evoking empathy for his desperate situation. Fyodor Dostoevsky's "Crime and Punishment" features Raskolnikov, who justifies his criminal actions through a belief in a greater good, revealing the moral complexities of crime and poverty. John Steinbeck's "The Grapes of Wrath" depicts the Joad family's struggle during the Great Depression, illustrating how extreme economic conditions can lead to morally questionable choices. Similarly, Charles Dickens' "Oliver Twist" critiques the societal factors that push individuals like Oliver, an orphan, to steal for survival. Collectively, these narratives prompt readers to reflect on the broader social and economic contexts that influence acts of theft.”

Conversely, the elite, who enjoy every luxury, are engaged in financial corruption driven by insatiable greed that is unjustifiable. This behavior can be likened to instances of kleptomania observed among various celebrities, who have been caught stealing in high-end shopping malls. The Benazir Income Support Programme (BISP), intended to provide financial assistance to the underprivileged across Pakistan, has revealed that numerous individuals in grades 17-22 have been misappropriating funds for their own benefit. This represents a significant issue of both financial and moral corruption that must be addressed publicly.

Despite the divide between the bourgeoisie and the proletariat in Pakistan, a noteworthy commonality emerges: both classes share a troubling affinity for corruption, whether financial or moral, which serves as a unifying thread in their societal fabric.

The moment this Aam Aadmi —99%—awaken to his true essence as human being, or Insaan (with sensibility), a wave of harmony will sweep from the bustling streets to the corridors of power. However, the likelihood of such a profound change occurring is as unlikely as those elite- 1% - who are not willing to recognize their privileges and forgo them for the greater good of Pakistan - the nation that has granted them these benefits.

"Many believe that the involvement of the Aam Aadmi in corrupt practices can be justified as a means of survival. Those who are marginalized often feel compelled to resort to such actions to provide for their children. In contrast, the elites, who already enjoy a life of luxury, seem insatiable in their pursuit of wealth. In this context, both social strata would benefit from reading "Raja Gidh," a novel by Bano Qudsia that explores the ramifications of unethical conduct and its repercussions for subsequent generations. Also, it is imperative to underscore the importance of universal access to education as a cornerstone for socio-economic progress. Additionally, all institutional pillars of the state—including the legislature, executive, judiciary, media, military, and religious entities—must adhere to their designated roles and boundaries to maintain a balanced society."

In conclusion, I would like to highlight three economists from the United States who were honored with the Nobel Prize in Economics in 2024. This prestigious award was presented to Simon Johnson, James Robinson, and Daron Acemoglu for their groundbreaking research on the enduring impacts of colonization on global inequality. Their study finds out the root causes of ongoing disparities in nations plagued by corruption and authoritarian regimes, underscoring the critical role that institutions play in fostering economic success and their significance in addressing contemporary economic challenges. Take a look if you find it intriguing!

The writer is a journalist and a student of MPhil, American Study Centre, Quaid-i-AZam University, Islamabad.

BASHIR HUSSAIN NAZIM: A STAUNCH ADVOCATE OF PROPHET MUHAMMAD'S TEACHINGS

Mahtab Bashir

mahtabbashir@gmail.com

03335363248

Islamabad

    Many moons ago, as I set out for the office, I spotted my father standing outside home, with each hand cradling a bundle of books. Curious about his destination, I shared that I was headed to F.8 Markaz. He explained that he was waiting for a colleague who had promised to pick him up but was running late, so I offered father to give him a ride. He accepted, settling behind me with the books resting on his thighs.

    As we navigated through H-8, I asked him where to next. “Take me to Constitution Avenue,” he replied. Moments later, we found ourselves on that grand road. I inquired again about our destination, and he instructed me to drop him off at the President House. I brought my bike to a halt in front of the main gate, just as two armed personnel approached us briskly. One of them recognized my father and greeted him warmly, “Nazim sb, how are you? We met at Pir Naseer-ud-din Naseer sb’s hujra. Where are you headed?” Father explained that he had been invited to meet the President at 9:30 AM, and it was currently 9:20, the armed man assured him, “I’ll escort you inside.” Turning to me, father instructed me to leave and join office.

    As I pulled back onto the majestic road, the Parliament House to my left, I watched a parade of luxurious vehicles glide by. In that moment, I couldn’t help but reflect on the contrast: countless wealthy individuals travelling in those opulent cars, while the President of Pakistan had chosen to meet my father, Bashir Hussain Nazim, whom I had just dropped off on my CD-70 motorcycle.

    This is how I know my father: a man of deep humility, a gentle spirit who navigated life with an unassuming grace. Though he moved effortlessly within a vast social circle that included politicians, bureaucrats, religious scholars, academics, lawyers, and journalists, my father was never swayed by their status or influence. Instead, he found true admiration in those who possessed the wealth of knowledge, valuing wisdom over titles and connections.

    Bashir Hussain Nazim was a highly esteemed scholar, intellectual, and poet proficient in seven languages. He made significant contributions in the fields of Naat Writing and Naat Khawani, for which he was honored with the Presidential Award for Pride of Performance by the government of Pakistan in 1992. He authored more than 37 books in Urdu, English, Punjabi, Persian, and Arabic languages, covering a wide range of socio-economic, religious, and Iqbaliyat topics.

    He was a staunch admirer of the Prophet Muhammad (Peace and Blessings Upon Him). I recall my childhood vividly, especially the moments when we would hire a cab. As soon as father settled into the back seat, he would turn to the driver and ask, “Is this your own vehicle, or are you renting it?” Many drivers would share their struggles, lamenting the burdens of inflation and the difficulty of making ends meet. After listening intently, my father would pause thoughtfully before offering a glimmer of hope. “I have a solution for all your troubles,” he would say, “one that will invite the Almighty’s assistance and pave the way for your progress.” Eagerly, the drivers would lean in, asking, “What is it?” With a warm smile, he would reply, “Recite Durood-e-Pak (PBUH) as often as you can. You’ll notice a remarkable change in just a few days.”

    For my father, reciting Durood Sharif (PBUH) was as essential as the air he breathed, a spiritual nourishment that filled his days from dawn until dusk. Each night, before he drifted off to sleep, he meticulously recorded his recitations in a diary. One day, curiosity led me to open that diary, where I was astonished to find entries of 40, 000, 50,000, 35,000, and 45,000 next to each date. I found myself bewildered by those numbers, yet a sense of hesitation kept me from seeking clarification. I held my questions close. It wasn’t until after his passing that I learned the truth someone saying, “Bashir Nazim had recited an astounding 60,000,000 times Durood Sharif during his life, and that figure is merely what’s documented- the true count is likely far greater.

Bashir Hussain Nazim’s unwavering commitment to sharing Iqbal's profound discourses did not go unnoticed. In 1998, the Central Majlis-e-Iqbal, Pakistan, honored him with a prestigious Gold Medal, celebrating his remarkable 52 years of contributions to literature, religion, and social welfare. Mr. Nazim's translations of pivotal works on Tasawwuf garnered him widespread acclaim in the mystical realm, while his Persian poetry—most notably the verses etched at the mausoleum of Hazrat Data Ganj Bakhsh (RA) in Lahore—revealed the depth of his extraordinary talent.

    Throughout his illustrious career, Mr. Nazim was a vibrant presence in television and radio programs, a frequent participant in Mushairas, and dedicatedly served as the stage secretary for the annual National Seerat-un-Nabi Conference for many years. His mastery of Urdu, Persian, Punjabi, English, and Arabic was truly impressive, and he left a significant mark on Urdu literature, most notably by transforming 'Diwan-e-Ghalib' into the enchanting 'Naat Genre.'

    During my early career at "Daily Times" (2007 to 2011), my father rarely took the time to read my stories, unless they were critical of his fellow writers who called him and complained about me. I vividly remember a specific evening when I submitted an investigative piece about a prominent official at the Pakistan Academy of Letters (PAL). While we were having dinner that night, my father brought up the story, saying, “One of my colleagues mentioned your article. What’s it about? He suggested it seems like a nephew turning against his uncle.” I quickly fetched the newspaper, summarized the story for him, and handed it over so he could read it himself. After skimming through it, he looked at me and remarked, “You have such a lovely name—why don’t you write your full name, Muhammad Mahtab Bashir, instead of just Mahtab Bashir?” I explained that the layout didn’t provide enough space for my full name. He returned the paper to me, brushed off the content of story and insisted, “You should make sure to use your full name.”

    He has garnered immense acclaim within the realm of mysticism for his translations of remarkable works on Tasawwuf. His contributions include the revered 'Kashf-al-Mahjoob' by Hazrat Data Ali Hajveri (RA), 'Shawahidun Nabuwwat' by Maulana Jami (RA), 'Darul Muarif' by Hazrat Shah Ghulam Ali Dehlvi (RA), 'Zubdatul Muarif' by Hazrat Khawaja Hashim Kashmiri, and 'Fayyuzatul Rabbaniya' by Hazrat Sheikh Abdul Qadir Jilani (RA), among many others.

    In his capacity as Deputy DG in the Ministry of Religious Affairs, Mr. Nazim took on the esteemed role of speechwriter for the Prime Ministers and Presidents of Pakistan. His keen insights as a literary critic, especially within the Naat Genre, underscored his astute judgement and significant impact in the world of literature.

    My father devoted his entire life to the art of writing and reciting Naat-e-Rasool-e-Maqbool (pbuh). Among his cherished memories is a poignant Punjabi Naat recited by Shaida Chishti- a dear friend of him. This heartfelt rendition beautifully encapsulates the profound love for the Prophet (pbuh), and I feel compelled to share it here.

حمد دے سر تے میم مروڑی تیرا ناں

تیتھوں صدقے میرا پیو تے میری ماں

میں پاپاں دیاں دھپاں ہیٹھاں مر جاندا

جے نہ ہو ندی تیرے رحم کرم دی چھاں

میں حسان، بو صیری، رومی ، جامی نہیں

تیری نعت لکھن دا دعویٰ کنج کراں

فرد عمل دی خالی پلے کجھ وی نہیں

حشر دا لاڑا تو تے تیرے ہتھ نیاں

ناظم مینوں دیتی اے تو فیق خدا

تیریاں نعتاں لکھ کے اپنی شان ودہاں

The writer feels that every achievement and possession he has is a testament to his father's unwavering support.

FACULTY MEMBER ELEVATES PRESTIGE OF QUAID-I-AZAM UNIVERSITY

Trailblazer in Academia

* Dr. Fouzia Farooq Ahmed Becomes First Pakistani Woman to Receive TORCH Global South Visiting Professorship at Oxford University

* She has also been awarded the Fellowship on “Islam in South Asia” at the Oxford Centre for Islamic Studies for the 2025-2026 academic year

* These accomplishments are not solely my own, they symbolize the pride of QAU & my nation: Dr. Fouzia

ISLAMABAD: In a remarkable accomplishment for Pakistan's academic sphere, Dr. Fouzia Farooq Ahmed, an Assistant Professor in the Department of History at Quaid-i-Azam University (QAU), has received two prestigious fellowships from the University of Oxford. These honors not only highlight her individual excellence but also emphasize the exceptional educational standards at QAU, enhancing its reputation on the global academic stage.

    Dr. Fouzia has been honored with the esteemed TORCH Global Visiting Professorship at All Souls College, University of Oxford, for the year 2024. She has, also been selected for the Fellowship on Islam in South Asia at the Oxford Centre for Islamic Studies for the 2025-2026 academic year. These significant achievements are a testament to her scholarly contributions and the growing recognition of Pakistani academics in the global arena.

    The TORCH Global South Visiting Professorships Programme, funded by All Souls College, is one of the most sought-after academic honors in the world. The program brings leading scholars from the Global South to Oxford for one term, with only one scholar selected each year. This makes Dr. Fouzia's selection particularly noteworthy, as she is the first female Pakistani scholar from a public sector university to receive this distinction.

    Talking to this scribe, Dr. Fouzia expressed her pride in this achievement, noting how rare it is for a scholar from Pakistan, especially from a public institution, to be selected for such a competitive fellowship. "It is a significant achievement that a Pakistani female scholar from a public sector university has brought this honor to Pakistan for the first time in its history," she said.

She intends to share her experiences and expertise with her colleagues and students at QAU by organising orientation sessions and hybrid seminars during her sojourn at Oxford 

    In addition to the TORCH Professorship, Dr. Fouzia was also awarded the highly competitive two-year Fellowship on Islam in South Asia at the Oxford Centre for Islamic Studies. This fellowship is part of the center's flagship Atlas Project, one of the largest and most esteemed initiatives in the study of Islamic history. The rigorous selection process saw applicants from across the globe vying for the fellowship, making Dr. Fouzia’s success all the more impressive.

    Reflecting on her journey, Dr. Fouzia emphasized the role that her education at Quaid-i-Azam University has played in shaping her academic career. She completed her Masters, M. Phil., and PhD from the Department of History at QAU, which she credits for providing a solid foundation in her field. "The fact that a scholar who has completed her Masters, M. Phil., and Ph. D from the Department of History, QAU, has won these fellowships speaks volumes about the standard of education at Quaid-i-Azam University and the potential for achievement among its students," she noted.

    While these fellowships offer personal growth and substantial opportunities for research, Dr. Fouzia is keen to give back to her alma mater. She plans to share her experience and knowledge with her colleagues and students at QAU by organizing orientation sessions and hybrid seminars. These events would enable Pakistani scholars and students to engage with their counterparts at the University of Oxford, fostering collaboration and enhancing academic opportunities.

    "I feel profoundly indebted to my esteemed alma mater and wish to share this opportunity with my department as well as other fellow Quaidians," Dr. Fouzia said. She envisions these initiatives as a way to build connections between the faculty and students of social sciences at QAU and the academic community at Oxford, opening doors to further academic collaboration.

    Dr. Fouzia’s accomplishments serve as a source of pride not only for Quaid-i-Azam University but for Pakistan as a whole. Her success highlights the potential of Pakistani scholars and reinforces the idea that, with determination and hard work, the academic community in Pakistan can achieve international recognition and excellence.

FAREWELL TARI4DEMOCRACY@GMAIL.COM

Mahtab Bashir
mahtabbashir@gmail.com
Islamabad
0333 53 63 248

    Each loss casts a shadow over my heart, but when it’s someone I hold dear, it feels as though the very air is stolen from my lungs. Tari's untimely departure is a profound loss, resonating deeply not just with his family but also with the countless friends who each considered him their closest companion. His life's legacy can be encapsulated in a brief verse by Baba-e-Punjabi Dr. Faqir Muhammad Faqir, which states,

رکھیں لوکاں نال فقیرا ایسا بہن کھلون

کول ہوویں تے ہسن سارے نہ ہوویں تے رون

    Tari was a true advocate for humanity. With a strong conviction in the principles of democracy, I first connected with him in 2012 when he shared his email address, tari4democracy@gmail.com. Since then, every time I reached out to him, I would greet him by asking, "How are you, Mr. tari4democracy? I heard the Almighty has blessed you with a baby? and there he was again using his right of freedom of expression by saying ........ and ........ and ................!

His signature feature was his infectious smile

   Tariq Hassan (1969-2024), lovingly known as "Tari," passed away at Shaukat Khanum Hospital in Lahore after a brave battle against lung cancer. Despite being diagnosed with stage-four cancer last August, Tariq initially showed signs of recovery, defying the odds. However, his health deteriorated few months ago, ultimately leading to his demise while on life support.

    Sharing fond memories of Tari, Aslam Lurka, a senior journalist and a close friend of Tari, reminisced about their time together at NNI- News Agency in 1998-99. “From the very first day, we met until our final meeting; the moments spent with Tari were truly delightful. Lurka remembered Tari as someone who had a refined sense of style. He exuded a magnetic charm that drew people in. Notably, he never displayed any signs of anger, jealousy, or envy towards others. Tari had a particular fondness for black tea and enjoyed smoking cigarettes. As the conversation shifted to a more somber note, Lurka recounted the time when Tari was diagnosed with Cancer. He vividly remembered inquiring of Tari during a lengthy silence in meetings, asking him jokingly, "Where have you gone to die?" Tari replied lightheartedly, "I am almost there." The news of Tari's illness came as a shock, but when I visited him in the Shifa hospital, Tari was still smiling and laughing.

    As Tari's condition worsened and he was shifted to SK Hospital, I stayed in touch with him over the phone, Lurka continued. A few days before Tari's passing, Safdar Klasra contacted me and informed about Tari's critical condition. Due to some technical issues with Tari's phone, I reached out to Tari's nephew for updates. Our plans to meet in Islamabad and have dinner never materialized, Lukra said. Days later, a text from Azam Khan arrived, announcing Tari's departure at 7:30pm on Thursday, August 15th. With tears in his eyes, Lurka reflected on how he would have never believed that Tari was truly gone if he had not been part of the burial process himself.

    Sajjad Azhar, a fellow journalist, fondly recalls his experiences with Tari, mentioning that their meetings took place in the New and Old Plazas of the Commercial Market in Rawalpindi during 1994 and 1995. These venues were affectionately referred to as “the media hostels” of that era. Tari's older brother, Jedi, also a journalist, when appointed Chief Reporter of ‘The News” brought along a van full of unemployed youth from Shorkot, many of whom would go on to achieve prominence in journalism. Tari made his way to Islamabad during this same time-frame. Azhar describes Tari as a joyful and cheerful presence. A few years back, when Jedi suffered a stroke, it was Tari who provided updates on his brother's condition. “Our last encounter took place about a year ago at the National Press Club. Indeed, everyone must eventually part ways. May Allah elevate your status in Paradise, Mr. Tari,” he prayed.

    Usman Manzoor, another media colleague, reflected on Tari's passing with a heartfelt tribute, sharing that Tari departed from us, leaving a trail of tears behind as he journeyed toward his next destination. Bidding farewell to friends in such a manner is never easy, yet Tari's warmth made it all the more poignant. He radiated happiness, greeted everyone with genuine kindness and respect, and truly found a place within the hearts of all who knew him.

    We often find ourselves pondering what one truly gains by pursuing a career in journalism. Beneath this inquiry lies a harsh reality: approximately 90% of journalists struggle to make ends meet. For those who shine on the illuminated screens of television, it is nearly impossible to survive solely on their income while fulfilling their responsibilities. However, I believe there is a singular and valuable insight to be drawn from this challenging profession. While Tari may or may not have gained material wealth through his journey in journalism, he has undeniably forged deeper and more genuine friendships than many might expect. This sentiment resonates not just with me, but with nearly every journalist, who is enriched by the presence of sincere, selfless, and loving companions in this field.

    When I started my journey as a junior reporter at The News, the name Javed Jedi came up in conversations every day. At that point, Jedi was residing in U.S, yet his friendship was frequently a topic of discussion in Islamabad. Eventually, I had the chance to meet Tari, who turned out to be Jedi's brother. Since that moment, Tari has cultivated a unique place in my heart that is truly one of a kind.

    Manzoor remarked that Jedi and Tari traveled to Islamabad from Shorkot. While they may not have made any financial gains, they certainly gained a wealth of affectionate friendships. The true treasures of both brothers lie in their friendships, as they themselves are incredibly sincere and loving individuals.

    Today, Tari succumbed to his struggle with cancer. His friends are bewildered, grappling with the reality that such a genuine soul has departed far too soon. It’s profoundly challenging to bid farewell to someone who dedicated his life to nurturing friendships. Farewell, Tari! No one can ever take your place. Your spirit will forever linger in our hearts. May the Almighty Allah grant you a place of honor in Paradise.

Tari alongside his media colleagues on the day of NPC polls

    Imran Naeem, a media specialist and a close friend of Tari, remarked that Tari's captivating smile had the power to light up any space he entered. He effortlessly built friendships wherever he traveled. A genuine companion, he was always present whenever you needed him. "Your words, your voice, and your fervor will resonate in our hearts for eternity. You will be profoundly missed and will remain forever in our memories, Tari," he said.

    Tariq's illustrious journey in journalism commenced at The Pakistan Times, where his keen insights and steadfast commitment quickly garnered him respect within the field. He then advanced to The News as a sub-editor, where he continued to make a noteworthy impact. After his time in journalism, Tariq shifted gears into the development sector, taking on the role of Senior Media Officer for both the Trust for Democratic Education and Accountability (TDEA) and the Free and Fair Election Network (FAFEN). In these capacities, he concentrated on fostering media relations and spearheading initiatives that aimed to enhance democratic accountability in Pakistan. Tariq was well-known for his cheerful demeanor and optimistic perspective on life, traits that endeared him to his colleagues and friends alike. 

    Revered and cherished by anyone fortunate enough to know him, Tari was buried in his hometown Shorkot, leaving behind a remarkable legacy of kindness and love.

Writer is a journalist and a student of M.Phil at Quaid-i-Azam University, Islamabad.

BEYOND 242 MILLION: PAKISTAN'S PATH TO DEMOGRAPHIC STABILITY

Mahtab Bashir
mahtabbashir@gmail.com
Islamabad

    After the heartbreaking loss of his beloved wife Mumtaz Mahal (1593-1631) during childbirth, the Mughal emperor Shah Jahan (1592-1666) decided to build the magnificent Taj Mahal as a timeless tribute to their enduring love. This iconic mausoleum is now recognized worldwide as a symbol of devotion and affection between Shah Jahan and Mumtaz Mahal.

    On the other hand, Dashrath Manjhi, known as the "Mountain Man," demonstrated unparalleled loyalty and dedication by tirelessly carving a path through a mountain to improve access to healthcare for his village. His unwavering commitment to the well-being of his community showcases a different yet equally profound form of devotion.

    These two individuals embody different manifestations of loyalty and dedication, with Shah Jahan paying homage to love and Manjhi dedicating himself to the welfare of his village. Despite their differing paths, both Shah Jahan and Manjhi have left lasting legacies that continue to inspire people around the world.

    However, the debate over who was the true lover between Shah Jahan and Manjhi still continues in the sub-continent, even though both men displayed incredible devotion to their wives after their deaths during pregnancy but in different ways.

    Amidst the storm of political unrest, economic downturn, and widening class difference in Pakistan, the proletariat's battle to cover their electricity bills paints a vivid picture of a nation with over 242 million souls in just a whisper - plus ça change

    Pakistan, while addressing major challenges, often becomes preoccupied with internal trivial matters, which is why it receives minimal recognition on the global stage.

    Beside climate change, a significant challenge for Pakistan is its rapidly increasing population growth rate of 2.55 percent, the highest in the region and among the top 30 countries globally. As per a report released by the Pakistan Bureau of Statistics (PBS) in July 2024, Pakistan is expected to see its population double by 2050, reaching around 500 million.

    The recently released annual report on the State of the World Population 2024 by UNFPA, focusing on the theme 'Interwoven Lives, Threads of Hope: Ending inequalities in sexual and reproductive health and rights', reveals concerning findings about Pakistan. Only around one in three women had the autonomy to make decisions regarding their sexual and reproductive health. Women with physical disabilities were found to be up to 10 times more susceptible to gender-based violence, and a woman died due to pregnancy complications every 50 minutes. The report predicts that it will take 93 years to meet family planning needs and achieving zero maternal deaths will remain unattainable for 122 years.

    In regards to the country's expanding population, opinions are divided. Some view it as a reflection of widespread poverty and a burden on the government's ability to deliver public services. Conversely, others see the increasing numbers as a positive sign, labeling it as a demographic dividend that could drive economic growth. This optimism is founded on the fact that a significant proportion of the population, 67%, is under the age of 30, with 80% under 40. Nevertheless, the reality remains that the rising population poses more challenges than benefits. It exerts significant strain on already scarce resources and complicates efforts to combat poverty, hunger, disease, and illiteracy. This is evident in Pakistan's unfavorable ranking on the UNDP's Human Development Index. Furthermore, the country is constantly impacted by severe weather occurrences such as floods and droughts, resulting in displacement and further pressure on resources. Neglecting the necessity for population control is no longer a sustainable option.

    Numerous factors contribute to Pakistan's rapid population growth, including entrenched religious and cultural beliefs, societal stigmas, poverty, inadequate education, and restricted access to contraceptives. Despite these obstacles, several countries have effectively managed their population growth. For example, Bangladesh has notably reduced its fertility rate to less than two births per woman and its growth rate to just above 1%. India's growth rate has also decreased significantly to 0.8%. Similarly, Turkey and Iran have successfully lowered their fertility rates to 2.1% and 2.3%, respectively, in stark contrast to Pakistan's rate of 3.2%.

    The accomplishments of these nations indicate that Pakistan has the potential to control its population growth through the implementation of efficient family planning programs and campaigns, following the successful models established by its counterparts.

The writer is a journalist associated with Dunya Media Group and a student of M.Phil, Area Study Centre (ASC) at Quaid-i-Azam University (QAU), Islamabad. 

NAVTTC STRIVING TO FOSTER INDUSTRY-ACADEMIA COLLABORATION FOR SKILLED WORKFORCE DEVELOPMENT: GULMINA BILAL

NAVTTC to organise skill competitions in July, August, 2024 followed by a National Job Fair in October and November

Mahtab Bashir
mahtabbashir@gmail.com
0333 53 63 248

ISLAMABAD: Chairperson National Vocational and Technical Training Commission (NAVTTC), Gulmina Bilal Ahmed, has emphasized that the development of a skilled workforce in Pakistan is a key vision of the Prime Minister Shahbaz Sharif maintaining so far, 27 institutions, including universities, have been identified as illegitimate, with the Federal Investigation Agency (FIA) currently conducting investigations against three of them. NAVTTC assumes full accountability in the event that any organization is discovered to be fraudulent in today's circumstances, she said. 

During a press conference commemorating World Youth Skilled Day, Chairperson NAVTCC Gulmina Bilal highlighted the organization's establishment in 2011 as a regulatory authority. Emphasizing the importance of adapting curriculum post 18th Amendment, Bilal mentioned the establishment of Technical Upgradation and Training Authorities (TEVTA) in provinces. However, NAVTCC stands out for its nationwide provision of training courses encompassing traditional, industrial, and modern IT programs. Maintaining a high standard in educational environments, NAVTCC ensures integrity and quality in teaching faculty across affiliated institutions, she added.

Chairperson NAVTTC Presser: Photo Courtesy: Zaigham Naqvi  

The Chairperson said, anyone who is 18 and above are eligible to enroll in our courses. “Stakeholders play a crucial role in our organisation, as we strive to introduce courses that will benefit the younger generation in the long run. We have implemented a more robust system with real-time monitoring in all affiliated institutions. Attendance in classrooms is being actively monitored through CCTV cameras to ensure compliance. Also, third-party assessments are conducted by reputable international quality companies to maintain high standards, she claimed.

The first female head of NAVTTC, Gulmina Bilal, went on to mention that the courses are tailored to meet the current demands of the industry. With job opportunities becoming scarce in the country, NAVTCC has taken the initiative to offer training courses in consultation with industry partners. The upcoming batch will comprise 36 candidates who will receive tailored training to meet industry needs. In the months of July and August, skill competitions will be organised for ten selected trades. Following this, a National Job Fair is scheduled to take place in October and November this year, Chairperson informed.

Chairperson responded to a query by revealing that in the past, there had been complaints and instances of certain universities offering fake courses. NAVTCC identified 27 institutions as fraudulent, and the FIA is currently investigating three institutions. However, as of today, out of the 937 institutions under scrutiny, there are no fake organisations uncovered. The Chairperson mentioned that any instances of fraud discovered in the current situation will result in severe consequences for the Chairperson (myself), Executive Director, and NAVTTC.

HAFIZ HASSAN IQBAL CHISHTI: A MISOGYNIST, NAY, A MISANDRIST?

Muhammad Mahtab Bashir 

Islamabad

mahtabbashir@gmail.com

    

    In a period marked by economic and political turmoil, Pakistan faces the difficult challenge of rising radicalization amidst the start of ongoing Azm-e-Pakistan operation in the KP province. Despite the presence of numerous state-run institutions, many remain inactive and unresponsive to the growing threat. 

It is crucial to awaken those dormant institutions and empower them with the awareness needed to combat radicalization effectively, before they shirk their responsibilities. Mending a tear in fabric before it becomes a larger problem (a stitch in time, in simple words), however, is never been a popular practice in this part of the world.

    In the backdrop of a young cleric singer named Hafiz Hassan Iqbal Chishti, there has been a surge in the popularity of his videos on YouTube- both the full versions and shortened clips. In these videos, he delivers a concerning message urging men, particularly parents, to refrain from sending their daughters to school. He labels this act as something only equivalent to prostitution and claims that the girls are engaging in inappropriate behaviors like dancing, while their fathers or guardians are committing an act of pimps while sending them to schools. Chishti's latest video, the 36th in the series, was uploaded just ten days ago under the title "Apni dhi schoolon hata le, othe dance kardi pai ay" and has already received over 64,000 views.

    Wearing a white turban, Hafiz Hassan Iqbal Chishti created his YouTube channel on March 2, 2023. As of the writing of this piece, the channel has got 4.5K subscribers and 426,664 views. Chishti has shared a total of 36 videos, where he can be seen passionately singing and discussing various social issues while using offensive language in what he believes is a service to his religion. Interestingly, despite the channel's creation over 16 months ago, neither military nor civilian state-run institutions have taken any action or engaged in any debate regarding Chishti's content.

    His latest video titled “School wich dhi ghalna- kam hunda ay dallian da”, has quickly gained popularity with 61,000 views. However, the message he is conveying is disturbing as he suggests that parents who send their daughters to school are essentially enabling prostitution. Another controversial video of his from ten months ago gained traction with 51,000 views. In this video, he shamefully sings about women who own touch-screen smartphones, insinuating that they are involved in prostitution. His choice of lyrics is offensive and disrespectful towards women.

    It is surprising to note that of the 36 videos produced by Chishti, his primary emphasis was on reciting Naat-e-Rasool (peace be upon him). However, it was observed that when he began singing other kalams containing provocative words like dalla, kanjari, beghairat, gandi ran, soor, lanati, etc, he acquired a significantly higher viewership- one of his preferred objectives he is settled with now?    

    Have a look of this video, uploaded on March 28, 2023, with 342 likes and 12,990 views. In the video, Hafiz Hassan Iqbal Chishti showcases his ‘vocal talent’ by singing, "Dhi di kamai khawan wala dalla ay, jo dallay nu dalla na samjhy o wi dalla ay/ Sharam karo koi haya karo, sharam karo koi haya karo”. (He who eats off a woman's earned money is a pimp. Someone who does not perceive a pimp as a pimp, himself is a pimp. Feel a sense of shame, show a sense of modesty.) It further goes … “Suraan nalo wadda soor o hunda/ jehra chaddan dhi nu daftar de wich challa ay/ jo dallay nu dalla na samjhy o wi dalla ay”. (He, who drops his daughter off to her office, is the biggest pig among others. Someone who does not perceive a pimp as a pimp, himself is a pimp.) Chishti, while swaying as he sings, not only displays his misogyny but also reveals his hatred for men, especially fathers- making him a genuine misandrist.

    On Saturday, July 29, 2024, the Human Rights Commission of Pakistan (HRCP) and National Commission on Status of Women (NCSW) take strong exception to a series of videos being circulated on social media platforms in which right-wing clerics have urged parents to pull their daughters out of school on the grounds that schooling is associated with ‘obscenity’. In another video, certain clerics have denounced women’s use of mobile phones on similar grounds. The language used in these videos is not only derogatory but also abusive and potentially an incitement to violence. HRCP says, such deep-seated misogyny must be curtailed at once. With an estimated 12 million girls out of school, widespread cultural restrictions on women’s mobility and an alarmingly high incidence of violence against women and girls, Pakistan cannot afford to give any space to derogatory and anti-women rhetoric. The state must urgently counter such narratives through strong and consistent public service messages that uphold girls’ right to education—as is their constitutionally protected right under Article 25A—as well as women’s digital rights more generally, a press release stated.

The writer is a journalist, who values ethics and morality for success in this life and hereafter.