Cheating Today, Corruption Tomorrow

Every few months, Punjab returns to the same debate. Dog bites increase, public anxiety rises, and municipal authorities respond with culling campaigns. Dogs are shot, statements are issued, and for a few days it appears that decisive action has been taken. Then nothing changes. The bites continue, waste continues to pile up, and the cycle begins again. The uncomfortable truth is that Punjab does not have a stray dog problem in isolation. It has a waste management problem, an urban planning problem, and ultimately, a governance problem. One only needs to travel through the outskirts of Lahore or many of Punjab’s cities to see overflowing waste heaps, open dumping grounds, discarded food waste, and slaughterhouse refuse left unattended. These sites provide a constant food source for free-roaming animals. Where food accumulates, animals follow. This is not unique to Pakistan; it is basic ecology. Street dogs do not manufacture garbage. They survive on what human beings leave behind. As long as our streets, markets, canals and vacant plots continue to function as open feeding grounds, no amount of culling will produce a lasting reduction in dog populations. Removing one group of animals from an area where food remains plentiful simply creates space for others to move in. For decades, Punjab has relied on culling as its primary response, yet dog bites and rabies continue to challenge public health. That record alone should force us to ask whether we are treating the disease or merely its symptoms. The issue extends far beyond dog bites. Poor waste management contributes to contaminated water, insect infestations, rodent populations, respiratory illnesses and the spread of infectious diseases. It burdens hospitals, damages the environment and undermines the quality of life in our cities. Every neglected dumping site becomes a reminder that sanitation is not merely a municipal service; it is a public health obligation. This is precisely why the constitutional right to life under Article 9 has, over the years, been interpreted by Pakistan’s superior courts to include the right to live in a healthy and clean environment. Environmental jurisprudence in Pakistan has consistently recognised that life means far more than mere existence. It includes the conditions necessary for a life of dignity, health and safety. When waste remains unmanaged and environmental hazards are ignored, these constitutional guarantees lose much of their meaning. Animal welfare forms part of this larger constitutional conversation. Justice Athar Minallah’s jurisprudence transformed the legal understanding of animals in Pakistan by recognising that they are living beings with intrinsic value rather than mere property. More recently, Justice Khadim Hussain Soomro reaffirmed that cruelty towards animals cannot be separated from the constitutional promise of a humane and civilised society. These decisions did not elevate animal welfare above human welfare. They recognised that the two are inseparable. A society that neglects its environment inevitably harms both people and animals. That is why the internationally accepted One Health approach has become increasingly important. It rejects the false choice between protecting humans and protecting animals. Instead, it recognises that the health of people, animals and the environment are interdependent. Rabies control, waste management, environmental protection and humane animal population management are all part of the same public health strategy. Unfortunately, events on the ground often tell a different story. Reports continue to surface of dogs being shot despite the adoption of more humane management policies. Even more troubling are allegations that animal carcasses are sometimes left exposed instead of being disposed of through proper veterinary and municipal protocols. Around areas such as Saggian Pull, residents have repeatedly raised concerns about carcasses remaining in the open. If these reports are accurate, they expose a profound contradiction. Animals are killed in the name of preventing disease, yet their remains are allegedly left in conditions that can themselves create environmental and health hazards. Exposed carcasses attract scavengers, contaminate the surrounding environment, encourage insect activity and reflect a complete breakdown in biosecurity practices. Disease prevention does not end when an animal dies. Proper disposal is an essential part of public health. The solution does not lie in choosing between protecting people and protecting animals. That has always been a false debate. The real choice is between science and symbolism. Science tells us that cleaner cities, effective waste collection, proper disposal of slaughterhouse waste, vaccination programmes, sterilisation, environmental management and public education reduce disease risks far more effectively than periodic culling campaigns. Symbolism tells us that firing a gun creates the appearance of action while leaving the underlying causes untouched. Punjab has an opportunity to move beyond crisis management. It can strengthen municipal waste systems, enforce environmental laws, implement the Animal Birth Control Policy in both letter and spirit, improve vaccination programmes, and ensure that every department responsible for public health, veterinary services, local government and environmental protection works as part of a coordinated strategy rather than in isolation. The Constitution already points us in that direction. The courts have reinforced it. Science supports it. What remains is the political will to recognise that cleaner cities will save more human lives than another culling campaign ever could. Until Punjab confronts the mountains of waste accumulating in its streets, vacant plots and waterways, it will continue fighting the consequences of environmental neglect while ignoring the source of the problem. Bullets may remove a dog from sight, but they cannot remove the garbage that brought it there in the first place.

By Tahseenullah For decades, labour migration in Pakistan has largely been viewed as a response to unemployment and poverty. While this perspective has served its purpose, it no longer reflects the realities of today’s global economy. In the twenty-first century, labour mobility has become far more than an economic necessity—it is a strategic investment in human capital, national competitiveness and economic diplomacy. Countries that can produce skilled, certified and globally competitive workers will hold a distinct advantage in an increasingly interconnected labour market. As ageing populations, declining fertility rates and persistent labour shortages reshape developed economies, demand for skilled workers is rising across Europe, East Asia and other advanced markets. Pakistan, with one of the world’s youngest populations, is well positioned to seize this opportunity. The real challenge is not whether Pakistan has enough young people willing to work abroad, but whether it can equip them with internationally recognised skills, qualifications, language proficiency and professional competencies that meet evolving global labour market demands. Pakistan’s labour migration journey began with the establishment of the Bureau of Emigration and Overseas Employment in 1971, following the Gulf oil boom. Since then, more than 15 million Pakistanis have migrated through regular channels, contributing significantly to infrastructure, healthcare, construction, transport and service sectors worldwide while improving the livelihoods of millions of families back home. Today, overseas employment remains one of Pakistan’s most important economic assets. According to BEOE, 862,625 Pakistanis migrated for employment in 2023, followed by 725,672 in 2024 and 762,499 in 2025, with early trends indicating sustained international demand in 2026. Meanwhile, the Pakistan Migration Report 2025 and the State Bank of Pakistan estimate workers’ remittances at approximately US$38.3 billion in FY2024–25, representing nearly 9.34 percent of GDP. These remittances strengthen foreign exchange reserves, reduce poverty and support macroeconomic stability. Yet labour migration has rarely been treated as a strategic pillar of Pakistan’s long-term economic planning. The global labour market is undergoing profound change. According to the World Economic Forum’s Future of Jobs Report 2025, demographic shifts, technological advances and the green transition will create millions of new employment opportunities over the coming decade. Healthcare professionals, engineers, IT specialists, skilled technicians, renewable energy workers, construction professionals and caregivers are expected to remain in particularly high demand. Pakistan possesses a valuable demographic dividend, with nearly two-thirds of its population under the age of 30. However, this advantage will only translate into economic gains through sustained investment in education, Technical and Vocational Education and Training (TVET), international certification, digital skills and language training. The challenge is clear. The Pakistan Migration Report 2025 shows that nearly two-thirds of Pakistani migrant workers remain low-skilled or unskilled. While their contribution is invaluable, low-skilled employment often results in lower wages, limited career progression and greater vulnerability to labour market shocks. In contrast, highly skilled migrants generally access better jobs, stronger labour protections and significantly higher earnings. Pakistan must therefore move beyond a traditional labour export model towards a human capital export strategy. Success should no longer be measured simply by the number of workers leaving the country, but by the quality, productivity and global competitiveness of its workforce. Achieving this transformation requires comprehensive reforms. TVET institutions must align training with international occupational standards and labour market needs. Language education in German, Japanese, Korean and Italian, alongside digital literacy, workplace ethics and intercultural communication, should become integral components of workforce development. Market diversification is equally important. While Gulf Cooperation Council countries will remain Pakistan’s primary labour destinations, excessive dependence on one region exposes the country to geopolitical uncertainty and labour market fluctuations. Pakistan should actively expand regular labour mobility partnerships with Europe, Japan, South Korea, Australia and Canada, where structural labour shortages continue to grow. Government-to-government labour mobility agreements should become a strategic priority. Such partnerships can enhance transparency, reduce recruitment costs, improve worker protection and strengthen employer confidence in Pakistani talent. Simultaneously, Pakistan should pursue mutual recognition of qualifications and internationally accepted skills certification to facilitate smoother labour market integration. Institutional coordination will also be essential. The Ministry of Overseas Pakistanis and Human Resource Development, together with the NAVTTC, provincial TEVTAs, Overseas Employment Promoters, the Ministry of Foreign Affairs and Pakistan’s overseas missions, should implement an integrated national labour mobility framework supported by labour market intelligence, digital recruitment platforms and evidence-based policymaking. Pakistan can draw valuable lessons from the Philippines, whose migration governance combines ethical recruitment, mandatory pre-departure orientation, comprehensive worker welfare and strong overseas support systems. Adapting these practices would strengthen Pakistan’s reputation as a reliable source of skilled and protected migrant workers. At the same time, addressing irregular migration must remain a national priority. Preventing dangerous migration routes requires expanding legal migration opportunities, strengthening career counselling, improving public awareness, dismantling human smuggling networks and ensuring aspiring migrants have access to reliable information and affordable recruitment services. Labour migration should no longer be viewed solely as a means of reducing unemployment or increasing remittances. It should be recognised as a cornerstone of Pakistan’s economic diplomacy, human capital development and long-term growth strategy. The countries that will lead the future of global labour mobility will not necessarily be those with the largest populations, but those that invest in producing highly skilled, internationally certified and globally competitive talent. Pakistan has already demonstrated its ability to contribute to the global workforce. The next step is to move beyond exporting labour to exporting talent. By investing in skills, strengthening institutions, diversifying labour markets and promoting ethical, well-governed migration, Pakistan can transform its demographic dividend into one of its greatest strategic advantages. The world is searching for talent. Pakistan has the youth. What it now needs is the vision to turn that potential into global human capital leadership. Tahseen Ullah is a development and migration sector practitioner specializing in labour mobility, migration governance, education and child protection.

Every few months, someone declares that people no longer need literature. The argument usually sounds convincing enough. We live in a world of instant news, endless social media, podcasts, and artificial intelligence. Information arrives faster than ever before. Why spend days with a novel when an opinion can be delivered in mere seconds? Yet the strange thing is that the more information we have, the more relevant literature seems to become. Hand someone a novel written a century ago, and they might discover their own world reflected in its pages, including many of the same fears and uncertainties they face today. That is more than a coincidence. It is literature doing exactly what it has always done, peering beyond the moment in which it was written. Literature offers more than a compelling story and reminds us why it continues to resonate till date. Many admire literature for its alluring language and craft. Others value it for the evolutionary nature and futuristic tendencies. That’s the side this leans toward. Literature stays with us because it explains the world we’re still trying to make sense of. Every generation believes its experiences are unique. Pandemics feel unprecedented, propaganda seems like a modern invention and the world today evolves at a pace that feels unlike anything before it. Yet long before any of this dominated the headlines, writers had already imagined it, warned about it, or lived through versions of it themselves. Literature does not simply reflect its own era. It reaches far beyond it, exploring aspects of human nature that continue to surface despite changing circumstances. When COVID-19 hit in 2020, thousands of readers picked up a novel from 1947 and discovered echoes of the present. Albert Camus’s The Plague, set in the Algerian city of Oran, seemed to describe their own lives with strange precision; the empty streets, the panic-buying, the denial before the lockdowns, and that eerie numbness that emerged as the crisis dragged on. Camus never saw a pandemic like this coming. What he understood, decades before any of us lived through one, was how people respond when disruption takes hold. George Orwell did something similar, except his warning arrived even earlier. Nineteen Eighty-Four gave us words we now use so casually and forget they came from fiction: surveillance, doublethink, thoughtcrime. Orwell imagined a state where truth could be manipulated and every move was watched. Decades later, in a world run by data and constant tracking, his descriptions still feel eerily familiar. Pakistani writers were making this same point long before it became the world’s concern. Saadat Hasan Manto’s Toba Tek Singh imagined a man stranded between two countries decades before the world started talking about refugees and border crises. Qurratulain Hyder’s Aag Ka Darya traced the same cycle of displacement and rebuilding that we’re still watching today, whether in Gaza, Ukraine, or Afghanistan, revealing how human beings survive conflict no matter which war or which century it happens to be. What makes literature so accurate over time is not mysticism. Writers were not fortune-tellers. They were keen observers of human nature. They sensed that while the world keeps reinventing itself, people rarely do. A writer who understands these instincts deeply enough, produces literature that seems to anticipate futures it was never meant to witness. That same power demands caution. Literature can expose hidden truths just as easily as it can be used as a tool of persuasion. Throughout history, poems, novels, and stories have been used to shape how people think, feel, and behave. Rudyard Kipling’s The White Man’s Burden is a reminder of how easily powerful narratives can turn domination into duty. It shows how persuasive language can make unequal power structures appear virtuous and troubling ideas sound noble. The same dynamic persists today, whenever power seeks a more palatable language to conceal itself. The Soviet Union promoted an entire genre known as socialist realism, where literature was not expected to explore human complexity but to glorify the state and inspire loyalty. Even something as ordinary as a school curriculum works the same way. The books chosen for students are never just neutral stories. They are early lessons that shape young minds, teaching them which histories to trust and which values to hold onto. This is the quiet, manipulative side of literature that doesn’t need to announce itself, yet still decides how an entire generation views the world. Literature deserves more than passive consumption. The same stories that broaden our understanding can also be used to influence and persuade. That makes reading critically, asking who wrote something and why, not just an academic skill, but a way of navigating a world built on narratives. What keeps literature alive is not tradition, nostalgia, or academic praise. It is the moment of recognition it still delivers. When a writer long gone can describe anxieties, conflicts, and dilemmas that feel unmistakably current, how many of our modern concerns are merely old questions in new disguises?

In both Pakistan and India, what citizens are resisting is no longer standard party politics, it is the structural weaponization of the state. In India, political movements that emerged from populist or anti-corruption roots, like the Cockroach Party,  Aam Aadmi Party, along with regional dissenters, activists, and journalists, have faced arbitrary arrests, custodial pressures, and continuous raids by central agencies. In Pakistan, the state’s military-civilian establishment has used mass roundups, military trials for civilians, social media blackouts, and political bans to strip away electoral mandates and crush dissent. The torture, surveillance, and intimidation targeted at ordinary organizers and political workers across both borders mirror each other. The state’s goal in both contexts is identical, to make the cost of resistance so high that the public submits out of sheer exhaustion. Is It Time to Change? The short answer is, It is long overdue, but swapping rulers will change nothing. For decades, the public in both nations has been trapped in a cyclical trap. In Pakistan, people rally behind one party to remove the military-backed regime, only for the new government to use the exact same military apparatus to crush the next opposition. In India, hyper nationalism and state control have been normalized to the point where institutional checks, courts, enforcement agencies, and investigative bodies have lost their neutrality. If “change” simply means voting in a different political party while leaving the underlying security state and unchecked executive powers intact, the fascism simply changes its coat. True change requires dismantling the tools of authoritarianism, not just replacing the hands holding them. To actually break this cycle of state suppression in South Asia, three fundamental shifts must take place from the ground . As long as investigative agencies, financial crime bureaus, and intelligence services answer directly to political  bosses, they will be used as weapons of torture and political elimination. The primary demand of any genuine popular movement must be strict, legally enforced operational independence for courts, election commissions, and law enforcement.Parties, whether AAP, Cockroach Party, PTI, Congress, or regional blocs, are vehicles, not saviors. Authoritarian regimes thrive on divide-and-rule tactics, convincing one group to applaud when their political rival is jailed. The public must build non-partisan civil fronts where an attack on any citizen’s fundamental right, journalist’s freedom, or political worker’s safety is met with collective public outrage, regardless of party allegiance.Fascist narratives in South Asia rely heavily on manufactured enemies, hyper nationalist rhetoric, and national security panics to justify state overreach. Resistance movements break this spell when they relentlessly ground the conversation in tangible economic survival,inflation, labor rights, land grabs, and local self-governance. When the public realizes that state coercion is being used to mask economic failure, the moral authority of the regime collapses. The resilience of the people in both countries is undeniable, they continue to take to the streets despite jail, violence, and state power. But for that resilience to yield real liberation, the focus must shift from merely fighting for individual leaders to systematically dismantling the legal and institutional machinery that makes fascism possible in the first place.

By Ayesha Jamil Rao The recent protests led by the Cockroach Janta Party (CJP) have reignited debate over the state of governance and education in India. Backed by students, artists, educators, public intellectuals, and activists including education reformer Sonam Wangchuk. The movement reflects not only dissatisfaction with education policy but also growing concern about the functioning of public institutions. For many protesters, the resignation of Education Minister Dharmendra Pradhan marked a symbolic victory. Yet it also raises a more fundamental question: has anything truly changed, or has one political actor simply been replaced by another operating within the same institutional framework? Replacing an individual rarely changes the character of an institution. At most, it creates a vacancy for someone else to occupy the same office. History repeatedly shows that leaders who enter politics with reformist ambitions can gradually become defenders of the very system they once challenged. Dharmendra Pradhan’s own political journey illustrates this paradox. As a student, he participated in protests against irregularities in the 1986 Odisha Board examinations. Decades later, he found himself at the centre of another wave of student discontent. His story is a reminder that institutions often shape leaders more profoundly than leaders reshape institutions. If that is true, then meaningful political change requires more than replacing ministers or governments; it requires reforming the institutions through which power is exercised. India is far from unique in facing this dilemma. Democracies across the world have witnessed protest movements that successfully remove leaders but struggle to transform the institutions that produced them. Bangladesh’s 2024 student-led movement offers one of the clearest recent examples. What began as opposition to the quota system for public-sector jobs gained momentum after inflammatory remarks by Prime Minister Sheikh Hasina toward protesters. The movement eventually culminated in Hasina’s resignation and the formation of an interim government under Nobel Peace Prize laureate Professor Muhammad Yunus. It also compelled the authorities to reduce the controversial quota allocation from 56 percent to 7 percent. These were significant achievements. Yet history reminds us that changing a government is not the same as changing a political system. The departure of a leader does not automatically reform the institutions that enabled that leader to accumulate power. The Bangladeshi experience raises a broader question. Why do youth-led movements repeatedly succeed in bringing down governments but struggle to transform the institutions that generated the public grievances in the first place? The answer lies in the slow nature of democratic decline. Democracies seldom collapse overnight. More often, they weaken gradually as institutions become vulnerable to political capture, allowing successive governments to consolidate power regardless of who occupies office. This pattern can be seen in India’s debates over institutional accountability, Bangladesh’s uncertain transition, and Pakistan’s recurring cycles of political instability. Public discourse often centres on individual leaders, while far less attention is given to strengthening the constitutional, judicial, electoral, and administrative structures that determine how political power is exercised. As a result, governments change, but the deeper institutional weaknesses remain. None of this diminishes the importance of protest. Public demonstrations remain one of democracy’s most powerful instruments of accountability and, in many cases, the only effective means available to citizens confronting unresponsive governments. The challenge, however, is to ensure that protests do more than produce changes in political leadership. Their long-term success should be measured by whether they make it harder for any future government—regardless of ideology or electoral mandate—to manipulate state institutions for partisan advantage. The lessons extend beyond South Asia. The Arab Spring demonstrated both the promise and the limitations of revolutionary politics. Popular uprisings removed long-standing rulers in Tunisia, Egypt, Libya, and Yemen, but the outcomes differed dramatically. Tunisia initially achieved a negotiated constitutional transition. Egypt saw the return of military dominance. Libya descended into prolonged civil conflict, while Yemen entered one of the world’s worst humanitarian crises. Together, these experiences underscore an enduring lesson: removing rulers without strengthening institutions rarely produces lasting democratic change. For South Asia, sustainable democratic reform depends less on replacing individual leaders than on rebuilding the institutions that organise political power. Youth movements can play an important role by advocating transitional constitutional and institutional reform commissions that bring together young lawyers, academics, technocrats, policy professionals, and civil society representatives. Their agenda should also include judicial independence, electoral integrity, civil service reform, stronger oversight institutions, and more effective legislative accountability. Digital mobilisation can amplify public grievances, but it cannot by itself draft constitutions, reform public institutions, or build resilient democracies. That requires broad and sustained coalitions involving labour unions, bar councils, journalists, academics, and civil society organisations long after the energy of street protests has faded. Bangladesh’s 2024 movement, alongside similar experiences in India, Pakistan, and the Arab Spring, shows that removing a government is only the first step. Toppling a government is an event; building institutions is a generational project. In the end, the true measure of democratic success is not which leaders fall, but whether stronger institutions emerge in their place.

Shah Abdul Latif Bhittai was one of the most multifaceted poets of the subcontinent. The scope of his poetry covers various areas such as peace, humanity, humility, spirituality, patriotism, patience, struggle, and many other important aspects of human life. The light of his poetry reaches the minds and souls of people belonging to different walks of life. Latif was born in a period when Persian was the official language and was also the language of poetry and other means of expression. However, he broke the chains of tradition, put aside the fear of social conventions, and used Sindhi instead of Persian as the medium of his poetry. His narrative reinforces the idea that one should prefer native and indigenous languages to foreign ones, because one’s identity and cultural association are linked with indigenous languages. He does not mean to disrespect Persian; rather, he intends to reinforce the significance of native languages. Patriotism was one of the important themes of Latif’s poetry. Sur Marvi is a testament to his inner feelings about the homeland and the deep love attached to it. According to the story, when Marvi was allegedly kidnapped by Umar, the ruler of the time, and brought to his grand palace, she rejected the luxuries and comforts of the palace. Instead, she requested Umar to return her to Malir, her homeland. Marvi tells Umar that if she dies in imprisonment, her dead body should be sent back to her beloved parents, ancestors, and the land of Malir. Even after her demise, reaching her homeland would bring comfort and peace to her soul. She wishes to be buried among the fragrant herbs and plants of her beloved land. This symbolises love, simplicity, and attachment to the homeland and its people. It shows that despite achieving all worldly luxuries and privileges, a person with a true conscience desires to return to their native land. For Latif, love for the homeland is more than a feeling or a sense of belonging. It is an attachment to one’s identity, culture, and indigenous roots. Therefore, Marvi does not care about worldly luxuries but desires to return to Malir, which may be simple but possesses natural beauty, pure love, and the affection of relatives and fellow beings. For Marvi, her homeland Malir is superior and matchless. In Sur Sarang, Latif discusses rain and the prosperity that follows rainfall through agriculture, irrigation, and the grazing of domestic animals and livestock. Latif describes Thar as a thirsty land that has always longed for rain and showers because the sustainability of Thar depends upon rainfall. The dark clouds over Thar bring excitement and happiness, not only to the poor people but also to their livestock. For the rain-thirsty region of Thar, rain indicates the hope of prosperity. After rainfall, lands are cultivated, animals are kept in homes, and people experience prosperity. This reflects the deep association between humans and nature and shows how people keep high hopes from natural blessings such as rain. Latif’s poetry does not only confine itself to love, peace, and patriotism; patience, humanity, self-surrender, and contentment with minimum means are also significant themes of his poetry. He emphasises the purity and piousness of the inner soul and encourages people to sacrifice worldly desires to elevate their inner selves. During the British era, many British officers posted in Sindh recognised the greatness of Shah Abdul Latif’s poetry and paid tribute to him. Writers and scholars such as H.T. Sorley considered him one of the great poets of the world. Through their contributions, they tried to promote and spread Latif’s message of love, peace, humanity, brotherhood, and tolerance. They observed that although Latif’s poetry apparently covers regional issues and feelings, its thoughts and expressions are universal and comparable with the works of internationally recognised poets. While talking about the concept of the Lord, Latif explains that apparently there seems to be one palace having hundreds of thousands of doors and countless windows. Wherever one looks, one can see the presence of the Lord. This indicates that God is omnipresent and can be seen through different forms of His creation and symbols. One of the fundamental aspects of Latif’s poetry is real love and the approach towards the Creator. According to Latif, the initial step to achieve this elevated spiritual status is to become humble, submissive, caring, and kind towards people living on earth. He believes that in order to have access to God, one has to brush aside worldly desires and become humble and devoted. His poetry also contains messages of hope, patience, courage, and adventure. Latif says that those who have the courage and determination to cross rivers of difficulties and hardships will ultimately reach their destination. In his poetry, the river symbolises obstacles and difficult situations that a person faces while struggling to achieve success. Those who are brave enough to face the horrifying waves of difficulties can ultimately cross the river and achieve their goals. Latif also emphasises avoiding excessive desires of the material world. According to him, the way to spiritual elevation is to remain humble, kind, and caring towards the creatures of the Lord. His poetry teaches people that life is temporary and that one must play one’s role positively in this world to achieve success in the spiritual world. Sur Samundi is another important chapter of Latif’s poetry. In this Sur, Latif depicts the life of marine traders, their economic struggles, social issues, and the feelings of their loved ones when these sailors travel through deep seas and remain away from their homes for many months. In this chapter of his poetry, Latif observes that people of the olden days were involved in trade and commerce and lived prosperous lives. These mariners travelled to far off areas and traded various valuable items, including diamonds, pearls, and jewels. They left the comforts and luxuries of their homes because they preferred trade and adventure to a comfortable life. Latif not only highlights the success and struggles of these traders but also