Shah Abdul Latif Bhittai: A Multifaceted Poet

Inflation is at its peak all around the world, while some in one part of the world cannot afford clean fresh water, others are buying a cup of coffee worth more than 10 dollars just to meet their aesthetics for an instagram story. It has become a necessity to upgrade their phones each year as apples launch new versions, or to eat at fancy cafes just to take pictures of the food even if their rent is not due. These are the outcomes and aftermaths of the rise of social media trends.   A new occupation of being an online influencer has emerged. Where a decade ago A-list celebrities were paid to promote products, now the same can be done through influencers (which from a marketing point of view is a lot cheaper and faster for companies). An influencer makes a 30 second video of persuasively advertisementing customers which allows them to make sufficient amounts of income. Paradoxically  they may even be neglectful of the product they are branding being safe or useful. Thus, common people with normal 9-5 jobs are falling for these traps online.   Millennials and Genz, both have been found to indulge in these unnecessary shopping habits arising from the online advertisements of influencers. The lives of influencers may seem perfect. Contradictorily someone promoting a skin care treatment may have genetically clear skin, others promoting health and fitness programmes may in reality live an unhealthy lifestyle. Little by little, bit by bit people who scroll on social media platforms like instagram and facebook are convinced to purchase needless items with no useful impact in their lives.   Gluttony is regarded as one of the seven deadly sins. The newly emerged habit of online shopping is feeding into it. Young adults nowadays are often in debt, however not the usual student debt they owe to their colleges- but the ones they owe to the credit card companies whom they have failed to pay back for the haphazard jumble of products they have purchased while not being cautioned enough. Most of these purchases are done to fit in a trend and are often to please the society they are around rather than personal desires.   One after another, the oligarchs set up traps for the world and yet again and again we have been seemingly fallen for it. May it be big fast food chains labeling every ultraprocessed junk as “high in protein” whilst hiding the fact that the same products are also high in processed fats and preservatives or having addictive ingredients which release dopamine and makes the buyer destined to repurchase.   People often call this impulse buying “convenient” for it is delivered on doorsteps. In some cases it may be accuarte, but in truth it is another method of making people becoming indolent and shiftless. A 10 minute walk to the supermarket is avoided when apps like doordash are introduced to deliver groceries to doorsteps- the same 10 minute walk which is without a debate must for all ages. Not only is this extremely harmful for the human body physically but it has its dangerous impacts on psychological health leading to high profile cases of depression and isolation.   These habits start slow and seem innocent, until they become addictions and empty bank accounts while also destroying an individual’s ability to live a life in which pleasing others is not a priority. This trend does not seem to stop anytime soon- nevertheless it is expanding endlessly in all countries, cultures and environments. Even in this cycle the rich gain tremendously while the poor pay unconsciously thinking that their lives are improving. This is modern slavery where chains are replaced by computers given to people in their hands and control their lives through it.

A rise of anti immigration policies have been emerging rapidly across North America and Europe, especially in the United Kingdom and USA. The blue collar politicians and white people living there have expressed their concerns over these often labeled “illegal” immigrants causing crime and stealing the jobs of the “rightful” citizens. If looked closely upon, this is not about illegal immigration, rather it is a form of racism against the blacks, the Indians and rather anyone who is not white.   The United Kingdom had colonized a great part of the world which included the Indian subcontinent and a vast part of Africa along with other European colonizers whom they wanted to “civilize” as for them they were a “savage” race. This colonization resulted in thousands of black and Indian families migrating to Europe, especially the upper class who ought to receive English education and work in the British government.   This seems like a normal history dilemma where colonization led to great migrations and mixing, which the Europeans have now mayhaps forgotten. All over the UK, many rallies of white people have emerged in which they protested against immigration- however they in reality spread their similar racist views. These citizens may not realize the extent to which immigrants aided in growing the economy. If kicked out, the economy will collapse and suffer tremendously.   In recent years these anti immigration policies have caused major hurdles for students all over Asia, South America and Africa who are ambitious enough to study in the ivy leagues and settle abroad- however their visas being rejected have deteriorated their ambitions otherwise. This is being seen as a great disadvantage all over the world especially for the students who are forced into putting a hold on their education.   No more than the student, this poses a great threat to the Western countries themselves. Without the hands and minds of these students who are the future workforce who help stabilize and grow the economy, the countries will often suffer. Unlike most nations, Germany is seen as offering free education to these immigrants which has definitely bore the result making Germany one of the most powerful economies despite the restrictions imposed on them (after world war II).   The other side of this argument initiates from the government of respective countries like Pakistan whom the students and workers emigrate from- their government stating that they are much needed to support their own respective economies. Nevertheless, the great amount of corruption, instability and discrimination are the reasons in the first place for workers to emigrate seeking better secure jobs abroad. It is hard to revive the patriotic heart of civilians when the governments do not work in favour of them.   “France for the French” was said by Jean-Marie Le Pen since the immigrants are apparently threatening the French identity. The same french is spoken in 20 African countries who were forcefully colonized and turned into slaves, the countries who had their own languages (hundreds of them), cultures and identities. So it often seems extremely hypocritical to hear statements such as these.   Consequently, the immigrants framed as criminals are the result of centuries old racist ideologies. They pose no threat but the threat of looking different, which is again ironically hypocritical since white race is a minority in the world. Hence, even in the ripe year of 2026 racism thrives and the rest of the world suffers. Comments like “Immigration is not an opportunity. It is a tragedy.” ( by Marine Le Pen) are made openly without facing any backlash- instead receive grave support. Mayhaps immigration can stop once the British return the koh-e-noor, jewels and trillions of dollars worth of resources stolen from the sub continent.

Every 14 August, Pakistan awakens to the familiar colours of green and white. Flags appear on buildings, national songs fill the air, children dress in traditional colours, and speeches once again remind the nation of the sacrifices that accompanied independence. Yet Independence Day is not merely an occasion to celebrate the Pakistan we inherited; it is an opportunity to ask a more demanding question: What have we done with the Pakistan that was entrusted to us? On 14 August 1947, independence transformed millions of lives. Pakistan emerged from one of the most extraordinary political movements of the twentieth century, carrying the hopes of Muslims of the subcontinent for political security, social justice, dignity and the freedom to shape their collective future. Nearly eight decades later, the country possesses a substantial population, strategic importance, nuclear capability, a young generation, a resilient economy and a remarkable human resource. But the distance between Pakistan’s original aspirations and its contemporary realities remains a serious national question. The first mistake would be to interpret patriotism as silence about national shortcomings. Genuine patriotism requires the courage to identify weaknesses as well as the wisdom to recognise achievements. A country cannot strengthen itself by denying its problems. Nor can it progress through perpetual pessimism. Pakistan’s challenge in 2026 is therefore to move beyond both exaggerated self-congratulation and destructive cynicism. The political history of Pakistan demonstrates the consequences of institutional instability, confrontation and the excessive personalisation of politics. Governments have changed, political alliances have shifted, constitutions have been amended, and civilian and non-civilian institutions have repeatedly struggled over the appropriate boundaries of authority. The result has often been a political culture in which winning power becomes more important than strengthening institutions. This is particularly dangerous for a federation as diverse as Pakistan. Punjab, Sindh, Khyber Pakhtunkhwa, Balochistan, Gilgit-Baltistan and the regions of Azad Jammu and Kashmir possess distinct histories, cultures and political concerns. National unity cannot be imposed through administrative uniformity. It must be constructed through justice, representation, constitutionalism and an equitable distribution of opportunity. The recent political and social tensions surrounding Azad Jammu and Kashmir offer another reminder that national integration cannot depend exclusively upon slogans. Reports of violent protests, deaths and political grievances in the region demonstrate how quickly unresolved questions of representation, economic opportunity and political legitimacy can become matters of national concern. At the same time, the ongoing electoral process indicates that democratic participation remains an important mechanism through which political differences can be addressed. The lesson for Pakistan is broader than any particular political dispute: the federation becomes stronger when citizens believe that institutions listen to them. Religion presents another essential dimension of Pakistan’s identity. The country was created in the name of a political and social vision deeply connected with the religious consciousness of the Muslims of the subcontinent. But Islam cannot be reduced to national symbolism, political slogans or ceremonial references. Its deeper teachings demand justice, honesty, compassion, accountability, dignity and responsibility. The Qur’anic concept of Ummah is fundamentally connected with moral solidarity. It does not mean that differences disappear; rather, it teaches that human beings and communities are bound by principles of justice and mutual responsibility. The Qur’an repeatedly places justice at the centre of social life. Consequently, a religiously inspired Pakistan should not merely ask whether society looks Islamic from the outside. It should ask whether the weak receive justice, whether public resources are protected from corruption, whether the powerful are accountable, whether minorities live with dignity, and whether the poor have meaningful opportunities to improve their lives. Pakistan’s constitutional framework itself reflects this relationship between Islamic values and democratic citizenship. The Objectives Resolution, incorporated into the Constitution, describes democracy, freedom, equality, tolerance and social justice as principles to be observed, while also affirming the rights of minorities to freely profess and practise their religions and develop their cultures. This constitutional balance is important because religious identity and citizenship should not be presented as competing ideas. A confident Islamic state does not need discrimination to demonstrate its faith. It demonstrates its moral strength through justice. Protection of minorities is not a concession to another culture; it is part of the constitutional and ethical responsibility of the state. Pakistan’s social crisis, meanwhile, is perhaps more complicated than its political crisis. Millions of Pakistanis continue to demonstrate extraordinary resilience, entrepreneurship and generosity. Pakistani professionals have achieved distinction around the world, while ordinary citizens routinely support relatives, neighbours and communities in times of hardship. Yet social inequality, unemployment, educational disparities, population pressure, inflationary pressures and unequal access to healthcare continue to limit the potential of a large part of the population. The most important national resource is not the country’s geography, minerals or strategic position. It is its people. A nation with a young population cannot afford an education system that merely produces certificates. Pakistan needs education that produces critical thinkers, scientists, entrepreneurs, skilled workers, ethical professionals and responsible citizens. Artificial intelligence is rapidly transforming economies and professions, making it even more urgent for Pakistan to reform its educational priorities rather than simply expand enrolment. The same principle applies to women and young people. A country cannot speak convincingly about development while large sections of its human capital remain underutilised. Pakistan’s future competitiveness will depend increasingly upon the quality of its education, digital capacity, scientific research, vocational training and entrepreneurial ecosystem. Independence also has an international dimension. Pakistan’s geography has historically placed it at the intersection of major geopolitical interests. Its relationship with China, Saudi Arabia, Türkiye, the Gulf states, the United States, Europe, Afghanistan and other regional partners reflects the complexity of its strategic environment. But the strongest foreign policy is ultimately built upon domestic strength. Economic stability, political credibility, social cohesion and institutional continuity provide a stronger foundation for diplomacy than dependence upon temporary geopolitical alignments. National security, therefore, should be understood in a broader sense. A secure Pakistan is not merely one with strong borders and capable armed forces. It is also a Pakistan where a child can

“The ‘I’ of Bulleh Shah represents man in his very essential capacity as a unit of creation”. —Najm Hosain Syed, Recurrent Patterns in Punjabi Poetry  Najm Hosain Syed’s reading of Bulleh Shah rescues one of Punjab’s most familiar poems from the ease of popular applause. Bullah ki jaana main kaun is commonly heard as a graceful confession that ultimate truth cannot be known. Najm sees something more demanding. Bulleh’s “I” is the elemental human being confronting the question “who?” Every answer offered by history—religion, institution, inherited status, nationality, relationship or dogma—tempts the seeker with a final identity. The poet accepts none as sufficient. His negatives are not an escape from commitment; they refuse to let any socially manufactured label exhaust the meaning of being human. This makes Bulleh Shah indispensable to our inquiry into poetry, power and humanity. Shah Hussain crossed the narrow passage between possession and freedom [Poetry, Power & Humanity—III:  Shah Hussain: Crossing the Narrow Passage of Love & Rebellion, Minute Mirror, July 21, 2026]. Bulleh Shah interrogated the walls on either side. Who constructed them? Who benefits when human beings are separated into pure and impure, believer and unbeliever, ruler and subject, high-born and low-born? His poetry exposes how identity, initially a source of belonging, can be converted into an instrument of hierarchy. اُٹھ گئے گوانڈھوں یار رَبّا ہُن کیہ کریے Uth gaye gawandhon yaar Rabba hun ki kariye The Beloved has left the neighbourhood; Lord, what am I to do now? اُٹھ چلّے ہُن رہندے ناہیں ہویا ساتھ تیار رَبّا ہُن کیہ کریے Uth chale hun rehnde nahin Hoya saath tayyar Rabba hun ki kariye He has risen and departed; the caravan stands ready, and he will remain no more. Lord, what am I to do now? ڈاڈھ کلیجے بل بل اُٹھے بھڑکے بِرہوں نار رَبّا ہُن کیہ کریے Daadh kaleje bal bal uthe Bharke birhon naar Rabba hun ki kariye The depths of my heart are aflame, kindled by the fire of separation. Lord, what am I to do now? بُلھا شاہ پیارے باجھوں رہے اُرار نہ پار رَبّا ہُن کیہ کریے Bulla Shah piyare bajhon Rahe uraar na paar Rabba hun ki kariye Without the Beloved, says Bulleh Shah, I remain stranded midstream, reaching neither shore. Lord, what am I to do now? The kafi begins with departure, though it does not end in private sorrow. The familiar neighbourhood has lost its centre; the traveller is left between shores. This is the existential moment preceding Bulleh’s interrogation of identity. Once the familiar world departs, inherited answers can no longer shelter us. “What am I to do now?” becomes the cry of every human being whose social certainties have collapsed. Bulleh Shah lived in a Punjab experiencing political dislocation, declining Mughal authority and sharpening religious and social conflict. His spiritual choice itself challenged inherited hierarchy. Born into a Syed family, he accepted Shah Inayat, traditionally identified with the Arain community, as his murshid. Knowledge and spiritual worth were thus placed above genealogy. Their relationship was not merely devotional; it denied the proposition that dignity could be inherited by one group and withheld from another. His choice of Punjabi carried similar democratic force. Persian was associated with administration and cultivated elites; Arabic commanded religious authority. Punjabi was the living speech of cultivators, artisans, women, faqirs and labouring communities. Through the kafi, philosophy ceased to be the exclusive property of courts and seminaries. It could be remembered, sung and transmitted without permission from those controlling formal knowledge. The kafi was central to Bulleh Shah’s poetic expression and to the wider Sufi traditions of Punjab and Sindh. Bulleh’s resistance becomes sharper in the following kafi, where he compares the ostentatiously pious with dogs. راتیں جاگیں کریں عبادت راتیں جاگن کُتے تیتھوں اُتے Raatin jaagein karein ibaadat Raatin jaagan kutte Taithon utte You remain awake at night in worship; dogs keep vigil too— and surpass you. بھونکنوں بند مول نہ ہندے جا روڑیں تے سُتے تیتھوں اُتے Bhonkanon band mool na honde Ja roorin te sutte Taithon utte They never cease their watchful barking, then sleep upon a refuse heap— and surpass you. خَسم اپنے دا در نہ چھڈدے بھاویں وجن جُتے تیتھوں اُتے Khasam apne da dar na chhadde Bhaven vajjan jutte Taithon utte They never abandon their Master’s door, though struck repeatedly— and surpass you. بلھے شاہ کوئی رَخت وِہاج لے نہیں تے بازی لے گئے کُتے تیتھوں اُتے Bulleh Shah koi rakht vihaaj lai Nahin te baazi lai gaye kutte Taithon utte Bulleh Shah, acquire provisions for the journey, or the dogs will carry away the prize— and surpass you. The poem reverses an established hierarchy with deliberate audacity. The dog, conventionally treated as impure, becomes the moral teacher; the visibly devout human being becomes the object of satire. Bulleh does not ridicule worship. He asks what worship is worth when it produces neither loyalty nor humility. The dog remains at its master’s threshold despite hunger, rejection and blows. The worshipper may remain awake, although ritual performed for reputation can coexist with pride, cruelty and the pursuit of power. This distinction is critical. Bulleh Shah’s target is not religion but its conversion into social capital. Piety becomes another possession—something to display, trade and employ against others. In Erich Fromm’s terms, the mode of “having” invades faith: one “has” learning, sanctity, lineage and followers. Bulleh insists upon the mode of “being”, where truth appears through conduct rather than claim. The dog’s fidelity defeats the worshipper’s performance. The same assault on borrowed identity culminates in three immortal lines: بلھیا! کی جاناں میں کون Bulleya, ki jaana main kaun? Bulleh, how can I know who I am? نہ میں مومن وچ مسیتاں نہ میں وچ کفر دیاں ریتاں Na main momin vich maseetan Na main vich kufar diyan reetan I am not confined to the believer in the mosque, nor to the rituals called unbelief. نہ میں موسیٰ، نہ فرعون Na main Moosa, na Firaun I am neither Moses nor Pharaoh. Bulleh removes the available answers one after

Like other developing countries around the globe, Pakistan also seeks to optimize a higher and impact-oriented investment rate in order to achieve higher and sustainable economic growth. In this regard, Pakistan’s development partners provide knowledge advisory and financial assistance to support implementation of economic reforms that will spur sustainable economic growth. The priority of the incumbent federal government headed by Prime Minister Muhammad Shehbaz Sharif is to undertake development partners’ engagements around two key objectives: (i) achieve sustainable social and economic growth as envisioned in its development plans to reduce poverty and inequality, and to create equitable access to social services and create employment opportunities for the youth, and (ii) address the external and fiscal imbalances for enhanced macroeconomic stability. The disbursement of Foreign Economic Assistance (FEA) remained low during the financial year 2025-26, as against budgeted figures of Rs 5777654.488 million, foreign assistance received was Rs 5024516.997 million. For the new financial year 2026-27, Pakistan was most likely to receive Rs 6779624.460 million (US $ 23.38 billion) from its development partners. Breakup-wise, Pakistan will be borrowing US $ 400.422 million (Rs 116122.423 million) from bilateral resources, US $ 4866.223 million (Rs 1411204.727 million) from multilateral resources, (US $ 235.000 million) from foreign commercial banks, US $ 12000.00 million (Rs 3480000.000 million) through bilateral deposit, US $ 1122.370 million (Rs 325487.300 million) through Naya Pakistan Certificate, and US $ 530.000 million (Rs 153700.000 million) from International Monetary Fund (IMF). Foreign assistance secured by Pakistan from its development partners also include, as usual, foreign aid for autonomous bodies such as WAPDA (Power), National Transmission and Dispatch Company (NTDC), National Highway Authority (NHA), and Power Division. Higher Education Commission (HEC) and SUPARCO were among the autonomous bodies who also received foreign assistance during the financial year 2025-26, but both of these were not among the foreign assistance beneficiaries somehow for the just commenced fiscal year 2026-27. Figures have been avoided for want of space, please. External resources, as per information available from the official sources, are derived from a combination of financing instruments, including project loans and grants, programme loans and other loans. Project loans and grants are received from specialised International Financial Institutions and friendly countries with specific purposes; project loans and grants for Public Sector Development Programme (PSDP) are received for various projects being executed by Federal Government, Provincial Governments and various Autonomous Bodies such as WAPDA, PEPCO, NHA, etc.; there are certain projects which are kept out of PSDP and executed by Federal and Provincial Governments and Autonomous Bodies by receiving project loans and grants; programme loans are provided for budgetary support and are linked/tied with achievement of specific targets and goals; and other loans comprise of loans from Islamic Development Bank, Sovereign Bonds, Sukuk Bonds, etc. raised from non-traditional sources. Bilateral sources included China, Denmark, France, Germany, Italy, Japan, Korea, Kuwait, Oman, Saudi Arabia, and the USA. Multilateral sources included Asian Development Bank (ADB), Asian Infrastructure Investment Bank (AIIB), EIB, International Bank for Reconstruction & Development (IBRD), International Development Association (IDA), International Fund for Agricultural Development (IFAD), IsDB, PEC Fund and the United Nations, and the International Monetary Fund (IMF). There was no Saudi Arabia Time Deposit and no SAFE China Deposit commitments for the financial year 2026-27. World Bank, Asian Development Bank (ADB), Asian Infrastructure Investment Bank (AIIB) and IsDB were the major multilateral development partners who have conducted important diagnostic studies as well as formulated well-aligned medium-term country partnership strategies. Developments in Pakistan’s economy were also being closely monitored and rated by important rating agencies like Fitch, Moody’s and S & P which help Pakistan in accessing capital markets. Support from development partners and international financial institutions is critical to implementing the federal government’s agenda for sustained and balanced development for the people. The aim and objective of seeking foreign or external financial assistance can be stated as “promoting economic and social development in the developing countries.” It can also be defined as “Administered transfer of resources from a donor country or international financial agency to the developing countries with a view to encourage economic growth.” Foreign aid can be in the form of money, goods or technical assistance and can also be between two (bilateral) or many (multilateral) countries/institutions. Foreign aid is also looked for to meet both the economy’s balance of payments gap and investment gap. That is why project and technical assistance alone are not sufficient.