Uzair THE PRINCIPLES AND PRACTICES

Mughal [Pick the date]

Abid Ali BEHIND THE SUCCESS OF ABDUL SATTAR
Junaid
Saeed EDHI IN THE CONTEXT OF MEANINGFUL
Osama Ali
LIFE FRAMEWORK

"I had accepted at the outset that charity was distorted and completely unrelated to its original concept.

Reverting to the ideal was like diverting an ocean of wild waters. Another major obstacle in the promotion of

welfare was exposed...the disgust of man towards mankind. There was only one expression, one reaction

from everyone...cringing." Abdul Sitar Edhi |

Introduction

This project focuses on the life and successes of Abdul Sattar Edhi in the context of the Meaningful Life

Framework. We will analyze these under the broad headings which come under the Meaningful Life

Framework: Strategic Visions, Strategic Time Management, Competence and Leadership. Under Strategic

Visions come the components:

Abdul Sattar Edhi is arguably the most renowned philanthropist and social worker in Pakistan. He was born on

1st January 1928 in Bantva. He began social work at the age of eleven. His immense success and simple lifestyle

make one wonder as to how he achieved such excellence. The following academic endeavor will explore this

very question.

We have taken an appointment for a telephonic interview on 2nd December with Mr. Anwar Kazmi, an

intimate and long-time friend of Mr. Edhi. Since Edhi did not agree to a phone interview with us, we will try

our best to send a friend in Karachi to visit Edhi personally for an interview. Otherwise we will try to interview

him, and one of his family mem e s, th ough M . Kaz i s efe e e. The i te ie s ill help us ask, o fi

a dt to i fe o e a out Edhi s Pu pose of Visio , Ulti ate Pu pose, Ideolog , de isio aki g outi es,

some more details about his strategic time management like if he maintains a to-do list, and any other points.

Besides that, we went to Edhi Center, Allama Iqbal Town Lahore, took a few photographs and conducted

interviews with two employees there. Data collections from secondary sources have been exhausted.

Before we start a al zi g Edhi s life, let us p ese t a ief o e ie of his life usi g a ti eli e.
 Strategic Visions

Under the Meaningful Life Framework, a strategic vision is defined as a long term sound vision. A sound vision

is defined as a vision which has clarity and correctness. The long term vision, that is, ultimate vision, comes

from a purpose of vision, which ste s f o the ulti ate pu pose hi h o es f o o e s sou d ideolog .

Ultimate Purpose:

Why does Edhi exist? To eradicate inequality, poverty and human suffering to eliminate the sorrows of

mankind.

Purpose of Vision:

Edhi states his POV in his autobiography as: Not for the atonement of sins, nor in any attempt to reach

heaven, but as an essential and practical obligation towards mankind. As the responsibility of one who has

e o e a a e of its eeds. (Durrani, 64).

Ultimate Vision:

Edhi ultimately envisions Pakistan as a welfare state and a model for other developing countries which

provides a safety net for the needy and provides basic health and education to poor.

Intermediate Sub Visions (ISVs)

The establishment/extension of additional Edhi Homes for the destitute during next three years is planned for

all major cities.Peshawar Quetta, Muzaffarabad, Chitral, Gujranwala and Lahore.

Rehabilitation and associated training centres are planned for learning skills for heroin addicts. A ball point

manufacturing plant will be established at Super-Highway. This is in addition to the drug abuse rehabilitation

programme already in Operation Ambulance Centres. And Associated Ambulances The number of ambulances

will be increased from existing 400 ambulances to 650 ambulances over the next two years.

Rural Welfare Centres will be established to organise medical and other aids to the poverty and drought

stricken areas of Utthal in Baluchistan, and Thar and Cholistan in Sindh. These centres will supplement the

Fou datio s elief e t es al ead i Ope atio .

In its next phase of development, Highway Centres, which are mainly located in rural areas, shall be converted

into community centres to create awareness regarding literacy, health, sanitation, safe drinking-water and

immunisation. The programme will also support the community for solving their problems on self-help basis.

Small loans will be granted for poultry farming and cattle breeding through Edhi Community Centres.

Establishment of Specialised Centres for Treatment For treatment of renal problems and poor cancer patients,

the Foundation hopes to build specialised hospitals and surgical units in Pakistan.

Edhi Foundation hopes to build public kitchens (langars) in major cities of Pakistan and in Third World

countries during the next three years for basic food supplies to the poor, needy and drought-stricken areas.

The Foundation hopes to build traumatology centres during the next three years at every 100 kilo meters to

save precious lives.

In order to run Edhi services and meet recurrent expenditures on long-term footing, the Foundation hopes to

raise Rs.400 million within the next five years as a reserve fund which will act as a fixed deposit base. These

funds will be generated through community efforts.

 There are nine characteristics of visions. They are briefly analyzed below.

Attainability:

Edhi gathers his resources from the charity and donations made to his foundation by other people. What Edhi

has done is that he has set his vision first and, since then, he has been trying his best to gather the resources

required to fulfill his vision. His task is difficult, yes; but impossible, no. He has proved this from time to time

by gathering enough resources to complete most of his ISVs. Thus, through his constant hard work, Edhi keeps

making his vision more and more attainable with time.

Lucidity:

Edhi s isio is highl lu id. He has lea l stated his UV alo g ith his I“Vs.

Concreteness:

Edhi s isio has high o ete ess. He k o s e a tl the u e of a ula es + , the u e of

centres (360 in Pakistan), and the amount of money (Rs 500m more) he needs to fulfill his ISVs.

Clarity:

Due to high lu idit a d o ete ess, Edhi s ision also has high clarity.

Complexity:

Edhi s isio is highl o ple . He a ts a o plete ps hologi al ha ge e ause fo hi po e t ge i ates

in the mind. Therefore, he aims to change the mindsets of people in order to establish a welfare state.

Scale of vision:

The s ale of Edhi s isio is a al zed i te s of geog aph , depth a d ti e. Geog aphi all , Edhi s isio is

primarily national, and then ultimately a worldwide effort to work for humanity. In Pakistan, Edhi spread a

et o k that ept like a e at the g ass- oot le el, o e i g the e ti e le gth a d eadth of Pakista
(Durrani, 292). Internationally, relief centres and Edhi Foundation offices are established in several countries

like Britain, Germany, America and Japan (Durrani, 295).

The depth of his vision is to focus more on quantity rather than quality. What the downtrodden and poor of

society need are basic services, not luxury, according to Edhi. Thus, for example the Edhi Village is not

exclusive but focuses on providing adequate bare minimums to 2000 unwanted and drug rehabilitation boys.

Edhi s vision is time independent. It is an incessant war again oppression and to serve humanity. His vision

extends after death, like the Edhi village which he plans to fund forever.

Nobility:

Edhi s isio is ased o the e fa t of helpi g othe s. Thus, the e is ot a shado of a dou t a out its

nobility.

Loftiness:

Due to the scale of his vision, the minimum cost required to accomplish his vision is quite high. Therefore, Edhi

constantly seeks to gather donations and also shrewdly invests in property to have his future resources ready.

Greatness:

The g eat ess of Edhi s isio a e gauged his ife s state e t that a o di g to he , a pe so like Edhi

cannot be born again, because he has dedicated his whole life to the purpose of helping humanity. Thus, Edhi

has sacrificed his whole life to his cause, showing the greatness of his vision.

Correctness:

Although Edhi s ideolog is a o ktail, it is pe fe tly suited to his vision. His evidence for the soundness of his

ideolog is Ba akah i his life. He sa s that hate e he ai s fo , Allah kahi a kahi se paida ka hee deta
hai. I te ie Thus, e ause he s getti g su essful esults to a ds a o plishing his vision, his ideology is

justified for him.

Roles, ulti ate su isio s, ulti ate isio , its pu pose a d o e s o pu pose all o e f o a sou d

ideology. Thus ideology is a very important part of our analysis. The yardstick by which to judge Edhi s

ideology is Islam. Its detailed study is shown below

IDEOLOGY

The first part of Strategic Visions is ideology. Ideology is defined as a set of guiding principles and beliefs. It is

the most important element of Strategic Visions because it provides the fou datio o hi h o e s e ti e life

e ol es. F o it ste s o e s Ulti ate Pu pose, Ulti ate Visio a d all thei su -components. Without a

sou d ideolog , o e s ulti ate pu pose, pu pose of isio s, isio s a d o eself a e all at a se e e isk.

Ultimate purpose is the reason why one exists. Purpose of visions is the reason why the vision exists. And

vision is the picture of the future that one wants to see.

Edhi s ideolog o tai s a u i ue le d of Isla , Co u is a d his o pe so al eliefs. These stem from

his religious upbringing, his readings of Communism as a teenager and the innumerable life experiences which

ga e his ideolog that u i ue tou h. Edhi s asi ideolog is hu a ita ia is . He se es the do t odde , the

destitute, the sick. He e pli itl states that hu a ita ia is is eligio a d that is the pu pose a d

ea i g of all eligio s Du a i, .

There is a total amalgamation of Islamic and humanitarian values which he has set forth for himself. According

to him he is a humanitarian first and then a Muslim, for him being a humanist is a first step towards being a

good practicing Muslim. "I am Muslim but I am a Humanitarian above all, because the basic principles of all

religions are rooted in humanity Edhi.o g .

From this broad ideology, one can detect the Islamic elements in it which he absorbed from the conservative

Memon community he was born in. He affirms a Sixth Pillar of Islam, "Huquq-ul-Ibaad or Humanitarianism",

and explains: "Within this tenet lies the essence of all religions and test of all mankind, a universal

othe hood is e ide t f o it. All eligio s o e i the sa e di e tio a d to a ds the sa e goal….

hu a ita ia is a d all Hol Books o e the sa e essage Co ta tPakista . o Edhi i te ie .

According to him, human compassion is the greatest deed for Allah (Durrani, 99). He perceived the temporal

atu e of life. We spe d ou e e gies to a ds settli g i a o ld that gua a tees o to o o , Edhi sa s

(Durrani, 11). Edhi is strictly against the theft of Zakat funds and taxes. He has always believed that each and

e e i di idual i the so iet a e o e a tool fo ha ge. Ea h pe so a ake a ha ge, stop s oki g,

drinking tea, and stop wasting extravagantly on weddings Taslee “a i .

As Edhi is eager to share his views with almost anyone, we can quote a few more examples from his

autobiography to show his ideology. Fo e a ple, he sa s God i t odu es Hi self i all eligio s th ough

humanitarianism therefore all people must naturally and fundamentally adopt it. He demands from us the

same compassion for mankind that we expect from Him (Durrani, 210). He thought of himself as a told for

God s issio Du a i, . He lai ed his st uggle fo so ial elfa e as a Jihad agai st t a Du rani,

. His o se atio that si plif i g thi gs a d pu sui g the t uth al a s esults i e elle e sho s his

elief i ualit a d ihsa Du a i, . Mo eo e , he al a s p a s to Allah that he a hoose hi a d his

generations for the betterment of mankind (Tasleem Sabri).

Although Edhi has a traditional Islamic background, his opinions on many topics differ from orthodox Islam.

He st o gl suppo ts the notion of working women. Of the 2,000 paid workers of the Edhi Foundation around

500 are women. Edhi Foundation embodies the spirit of self-help, especially in a society where the notion of

self- elia e has ot take oot hist pe sp di e t . Also, unlike religious clerics who issued edicts against

criminals and prostitutes, Edhi sympathized with them. He saw them as products of society and blamed

conscience-numbed and judgmental people for creating circumstance which force some to steal or sell
the sel es Du a i, . He lashes out agai st se ta ia is a d ol is , lai i g the do ot allow people

to know one God and exploit the ignorance of those who worship at shrines (Durrani, 358). Edhi firmly

believes in God and holds the conviction that God has chosen him for a mission (Bilquise).

As e a see, Edhi s Isla i ie s a e ple tiful a d a i of o thodo a d ode positio s. Edhi s

communist opinions are just as interesting. Their sources were the Muslim Gujarat Gazette, Bombay

Samachar, SANDES magazines which he read as a teenager whi h i t odu ed hi to Ma s a d Le i s ideas

(SZABIST). He learnt about the struggle of oppressed Russians against exploitative capitalists and the

revolution caused by the tragedies of Hazrat Imam Hussain (RA) and Hazrat Abu Zar Ghaffari (RA). These

stories inspired him to do the same for Pakistan. Edhi always suggests people to refrain from giving money to

beggars, he says we should alleviate the habit to beg from the society, yet he has always declared himself a

faqir throughout his life. He also holds ha it a ps he e he olle ts heeg f o people to feed the

needy. He justifies himself by explaining that he begs from people to help those to whom even the basic

necessities of life are not available (Geomentary).

These Marxist influences sometimes make his ideology contradict itself. For example, though Islam recognizes

inheritance, Edhi rejects inherited wealth (Durrani, 363). He believes in a welfare state system and maintains

that the Soviet Union only collapsed because its leaders stopped practicing true Communism and the

leade ship e a e up a dl o ile Du a i, .

Thus in his early teens, the ideologies of Islam and Communism were cemented in his mind. These ideologies

then began to be joined by a third; his personal ideology. One of the first instances was when Edhi openly

criticized the Bantva Memon Dispensary, where he worked, because they served only their own community.

The o e s got e a g so Edhi uit. His fathe suppo ted hi i this de isio a d said the o l a to

fight back is to ignore them. The only way to win is to forge ahead against them" (Contactpakistan.com). This

had a profound effect on Edhi who decided to inculcate this in his ideology.
As Edhi s fathe sa the effe t his ad i e had o Edhi, he ade a othe suggestio that ho est people should

a oid taki g fa o s a d e te i g i to pa t e ships". Edhi said, I i p i ted this ad i e o hea t"

(Contactpakistan.com). And Edhi has been true to his word. In the 1990s when Imran Khan came to to him for

advice and to form an alliance, Edhi faithfully explained his ideology of working alone, depending on oneself

and not taking favours from political parties or pressure groups (Durrani, 336). The only genuine of form

politics is the public service, according to Edhi. And leadership should aim at psychological change rather than

seeking power (Durrani, 153).

Additionally, Edhi believes every man should be capable enough to help himself to embark on the path

towards success. Everyone should be given a fair opportunity or chance and the ones who are deprived of it

are the meager ones so he tried to help them so they that could help themselves grooming themselves out of

the misery. According to him it is not his sole responsibility to look after the affected/targeted one but the

so iet o the hole should pa ti ipate i the de elop e t. He has quietly brought about a remarkable

change in the social attitude in Pakistan towards community welfare by instilling in ordinary citizens a

consistent desire to participate in public welfare programs Edhi.o g .

As e a see, Edhi s ideolog is a a alga atio of diffe e t a d so eti es conflicting elements. This

cocktail of ideas needs to be assessed for soundness. Does he have evidence, or know the evidence to back up

his claims?

We can assess the soundness of the ideology by the statements he made in our telephone interview with him.

He says he knows he is right since he prays to Allah (SWT) for the solutions any problems he faces and he had

been able to overcome that particular problem with ease. Allah (SWT) had provided him with the resources

and the strength. For example, he asked Allah (SWIT) for five core rupees and said He arranged it from him

somehow, even from unexpected sources; Allah kahi se paida ka deta hai Edhi Interview). He feels Allah

(SWT) is constantly with him in his mission. According to him it is evident enough that his ideology is correct

and clear, which gives him Azm to continue and satisfaction in his work and when facing daily hardships.
 So in a nutshell, es, Edhi does ha e e ide e fo his ideolog . Whethe it is o e t o ot is outside ou

scope. Our focus is its soundness, and it seems to be very intact.

Strategic Time Management:

Ti e a age e t is a i po ta t o po e t of a o e s life. Those who learn it are bound to be more

efficient and successful at what they do. For Abdul Sattar Edhi, managing time effectively is absolutely vital.

His work is arduous, dangerous and spread worldwide so the sensitive nature of his work means he needs to

be available and efficientlly prepared at all times.

U de the ea i gful life f a e o k, st ategi ti e a age e t is defi ed as our ability to prioritize our

lives in light of a long term vision and then to accomplish these priorities with Azm dete i atio pa k, .

A al zi g A dul “atta Edhi s st ategi ti e a age e t sho s us ho losel it aps o to that of the

framework. For example, Edhi says in his autobiography that each moment

must be invested towards that far away goal in the future (Durrani, 68).

Let us elaborate his framework with examples and explanations to show just how he manages time and how

it goes adjacently to that of the Meaningful Life Framework,

o PRIORTIZATION:

Prioritization under strategic time management is loosely defined as to ategorize hat is to e do e first,

hat is to e do e e t a d hat is to e ot do e at all pa k, . It ea s p e ede e i ti e a d the

de isio of doi g a d ot doi g so ethi g i id . The ule of thu is to p io itize urgent activities over less

urgent ones and to do important activities and to avoid unimportant ones. This then leads us to define the

terms important and urgent respectively. Important is defi ed as a thi g that takes us to a ds ou
 o th hile goals (cpack, 16). Urgent is defi ed as a thi g hi h if ot do e i the p ese t a ot e

do e late pa k, .

A al zi g A dul “atta Edhi s “t ategi Ti e Ma age e t, lea l sho s us that it is i li e ith that of the

Meaningful Life Framework. Not only does he prioritize important and urgent things, these are almost all he

ever does or even try to. His role as a servant of humanity dictates him to align his life in manner that his work

should revolve around Q1 activities- important and urgent tasks versus important and more urgent tasks. For

example, in 1992 a passenger train crashed into a cargo train at 3am in Ghotki. On the way to the place of

accident in a helicopter, Edhi was informed that his grandson Bilal had died. He was asked his consent to turn

the heli opte a k, ut o A dul “atta Edhi s efusal o ti ued to a ds the ash site. A o di g to his

ideology, the injured were of a higher priority than the dead. His moral values and idealogy was applicable for

all. Thus he prioritized more important task then the less important task. (Durrani/Geomentary)

His life has Q2 (important but not urgent) activities, examples of which are given below. Q3 activities do not

exist for him since he is not fooled by urgency. Things which hinder his vision or do not take him towards his

o th hile goal a e dispe sa le a d he e elegated to the Q atego ot i po ta t a d ot

urgent).Abdul Sattar Edhi from the early childhood had learnd to focus on important tasks, and prioritizes

them according to their urgency, like he priortized the work of donations for the needy over the education

which his vision required of him. This exactly matches the recommendations of the STM framework.

Edhi constantly faces difficult priortization choices but his decisions appear pre-thought and mature – a sign of

stable Decision Making Routines (DMRs) developed over years of experiences. For example, when someone

asked Edhi If they could use his (only) ambulance to bury the dead, he declined. He later explained,

The i jured ere al a s priorit , there I i oke a great haste. The ere still li i g (Durra i, 18).

Th ough Edhi s lo g-ti e f ie d, M . Kaz i, e got to k o ho Edhi s haste to pe fo the Q tasks, akes

him to perform the Q2s, like as if they are the Q1 activities. He seeks to do them as soon as possible, avoiding

any waste of time. He thinks

 hate er ou a t to do, do it as soo as possi le .

He has o f ie ds, his ife Bil uise Edhi e plai s a d he does t ele ate Eid e ause he thi ks that

celebrating the Eid would hinder him from his ultimate goals. (Kuch baaten)

We t ied to ap the A dul “atta Edhi s life i to the “tephe Co e Ti e Quad a ts. The Quadrants take the

shape
 Urgent Not urgent

Important Q1: Saving injured people (Durrani, 18). Q2: Spending time with hospitalized

Burying dead bodies. grandson (Durrani,13).

Visiting the various Edhi centres on a regular

Attending phone calls to his direct line.
basis to keep a check on staff and work.
Dealing with emergencies or complaints
Liste i g to Qu a s e itatio
at Edhi centres.
Investing in properties for future use (Aik din
He did not turn back the helicopter
Geo)
he he hea d of his g a dso s death

(Durrani, 13).

Not

important
Q3: Edhi does not think about or do Q4: All non vision related work like visiting

unimportant activities, so their urgency relatives, maintaining a social life with friends

does not fool him. (Durrani, 145) and attending social gatherings

and inauguralceremonies
For example attending a o e s
(contactpakistan.com).
wedding (Durrani, 145).

Let us look at a e a ple to illust ate Edhi s p io itizatio i light of a lo g te isio . Edhi as a ge ed

the sorry state of women in Pakistan. Their economic, social, legal and political depravity instilled in him to

e isio a pla fo hi h ill o k to a ds the alle iatio of the o a s s status i the so iet o eo e the

ge de e ualit . While this as ot his lo g te isio i te s of ultimate vision, but it certainly played an

important role towards his mission to serve humanity. To achieve this vision, he broke it down into
 intermediate vision and set about working on those, this breaking it down made it more achievable. He

established a nurse training centre above his Mithidar office where women were trained to provide

emergency medical services to the injured and care for newborn babies. The girls raised in Edhi homes were

hired to work for the Foundation itself. In this way he took an initiative to make the women self reliant rather

than being exploited.

A se o d ajo e a ple of p io tizatio e e e a le to e t a t out of A dul “atta Edhi s life, is he a

series of events led Edhi to believe that he was about to be murdered (Durrani, 342). He left Pakistan abruptly

for England, telling no one except an officer charged to pick him from the airport there. His intermediate

visions and commitments were rescheduled, altered in accordance with the change in reality. Abdul Sattar

Edhi then realized that the most important component of his vision is himself, and the threat of assassination

made an instant decision necessary. Fleeing became the most important and most urgent activity so he

prioritized it over all other things. Thus the clarity in DMRs speak for themselves.

Edhi s ife, Bil uise, told us ho Edhi does t o e -plan his work, and always remains ready for emergencies.

Majortiy of his life remains in the Q1 zone so as to it he has to remain vigilant and prepared at all times

respectively.

o AZM (Determination) :-

To work steadily towards a lofty goal like the one Abdul Sattar Edhi has set for himself is by all mean an act of

stead fastness. It requires azm (determination) and consistency to face setbacks, handle criticism and rise

above expectations to attain ihsan (excellence) in all the acts. Abdul Sattar Edhi had realized the value of its

power from his childhood, he himself states:

M ill po e as e st o g, du i g the ti es of t ou le a d I ould ot ha ge ou se easily, it was in

fa t this attitude that esta lished e as a leade of ou g oup Du a i, .

A couple of examples will display what Edhi means. In his youth, Edhi worked for Bantva Memon Dispensary.

He disliked how they served only memons, discriminating other ethnicities, they did not work to their fullest

and yet patronized each other at meetings and considered themselves righteous and highest achievers. This

annoyed Edhi to the extent that he openely spoke out against them at a meeting which was attended by big

industralist memons and openly criticized them. This displeased them and they sought to make his life

miserable. As they were a powerful group, they easily turned people against him.

I would walk down the street with Memon boys hurling abuses at me when I would greet an elder I

had k o p a ti all life he ould tu his fa e a d alk a a . Edhi s fathe suppo ted hi , sa i g "the

only way to fight back is to ignore them. The only way to win is to forge ahead against them"

(ContactPakistan.com).

As Edhi s life p og essed, so did the se e it of iti is s a d set a ks hi h tested his dete i atio .

Bil uise s u le i ed he to a use Edhi i ou t of olestatio Du a i, . Edhi as a used of )i a – he

purportedly married Bilquise because as he had impregnated her [102/104]. Some years later Edhi stood for

elections with high hopes. He had a decent following of admirers and his honesty and work were well known

in Karachi by then. Yet people completely ignored him and he failed as a political candidate. These instances

alone would put off many people. However, instead of abandoning his mission, Edhi pragmatically restricted

his mission to non-political arenas [129]

The ul i atio of Edhi s illpo e as tested he he fled to E gla d to evade a possible murder attempt.

He faced severe criticism for leaving abruptly without informing anyone. The media questioned his credibility,

people said he should have died for Pakistanis on home soil and some even accused him of being an Israeli

agent. When Edhi came back, his reputation was clearly damaged. Zakat donations fell that year, as did hide

donations and general public appreciation of his work. The whole family and the employees were visibly

stressed. Yet Edhi faced the criticism maturely. He spoke to the media for three days, explaining his position,

efuti g allegatio s a d assu i g his edi ilit as i ta t. I u ied the i sults i hea t a d pe se e ed ,

he later revealed (Durrani, 357). This perseverance is evident since none of his projects were shelved and he
 continued working with the same zeal. Disrupted projects were brought back on line and he never let the

comments get to him or his work. After his return he confirmed that he had indeed been targeted and his

fleeing had been wise. Even this did not faze Edhi. Resolute as ever, he in fact he comforted his family and

employees, who were more shaken by the whole fiasco than him.

Disrespect, abuse, heinous allegations and ultimately an assassination attempt were all thrown in Edhi s path.

Yet he obstinately worked towards his long term vision, taking the setbacks in his stride. The consistency in his

o k gi es edi ilit to his lai , people eeded to e pulled up all the ti e a d I e e falte ed i that

duty, expecting excelle e, ot pe fe tio Du a i, . O e, so e eligious le i s de la ed a fat a agai st

an infant (who was allegedly an illegitimate child) and stoned him outside a mosque. This infuriated Edhi and

in response to this heinous act, he placed a little cradle outside every Edhi centre, with the placard: "Do not

commit another sin: leave your baby in our care." This brought him into conflict with the clerics who accused

him of promoting evil in society. (Telegraph UK)

What was the driving force behind this motivation? The emotional trauma he faced when dealing with his

othe s pa al sis a d e tal ill ess e e ted his dete i atio . He lea ed, athed, d essed a d fed he . It

as a losi g attle a d he helpless ess i eased ith ti e. Her persistent woeful condition left a lasting

i p essio o ou g Edhi Co ta tPakista . o . "The first night she spent in the grave, I dedicated my life

to the service of mankind," Edhi agreed (MSNBC.com). While his life has been in danger innumerable times, he

always shrugs it off. He explains to his concerned wife that Allah s ha ds a d He is the est safegua d.

o MOTIVATION:-

The spirit to serve humanity was inherited to edhi from his mother. In his autobiography he said that in his

childhood when he used to go to school, his mother used to give him Rs. 2/- everyday with an instruction to

spend half of it on himself and the other half on any poor child he knew. Sometimes when he spent the whole

on himself, his mother used to get angry and she would say if you cant spend on the needy in this age, what
 ill ou do he ou e g o up. You ill s at h f o the hat is thei s. “o this as the e fi st

motivation to serve humanity that he received. (geomentary)

His mentor at Bantva when taught him about the incident of Karbala in his childhood, he motivated edhi with

the words, the t aged of ka ala is ot a e e e e t, it’s a li i g e a ple. It o fi s the e te t of

o it e t e ui ed he a e o es a a e of a i justi e to a othe hu a ei g. It highlights God’s

de a d fo hu a ita ia is a o e all else, espe iall ou o self. du a i,

Edhi was so driven by this tragedy that he never gave up his mission in his entire life. He felt honoured to be

amongst those who had adopted the same jehad as the grandson of Prophet Muhammad (pbuh) and his

companions did. He knew he was weaker and his method was different but he had the same fire in his soul as

they had.

Bilquise told us how even today, at the age of 88?, when confronted with an emergency, Edhi works as if he

has suddenly turned 25 again.

Bil uise talks a out the ju oo of he hus a d a d ho it d i es hi da i a d da out to o k to a ds his

goal.

The more he saw the weak being oppressed, the more it motivated him to work towards their welfare. And

today he is the man who is known as the angel of mercy, a messiah to all the poor and needy.

o BARAKAH:-

In Islam, Barakah (Arabic: ‫ ب رك ة‬: also Baraka) is the beneficent force from God that flows through the physical

and spiritual spheres as prosperity, protection, and happiness. These creations endowed with baraka can then

transmit the flow of baraka to the other creations of God through physical proximity or through the adherence

to the spiritual practices of the Prophet Muhammad. (Wikipedia)

The concept of Barakah is based on adhering to the physical and spiritual practices of Prophet Muhammad

(SAW). Normatively it means to achieve great things within a small span of time by the help of flowing force

bestowed upon by the Allah (SWT) himself. The Barakah element totally fills up and defines the life of Abdul

Sattar Edhi, a giant social welfare figure not only in Pakistan but in the whole world. Within the 57 years of his

life he has built a system which ensures and proves the fact that the welfare system can be aroused from

within the people themselves.

At the age of 11 being a leader of his group he made sure that he adhered to the Islamic teachings, became

regular in Salat and Fasting. We d opped a thi g e e e o upied ith hastil to pe fo the a lutio s

(Durrani, 29). Making a mission of his life to help the humans on the whole which is a very fundamental and

important concept in Islam, dedicating his whole life to Islam and the humanitarianism, trying his best to

accomplish in his practical work to be as close to Sahaba and the Hazrat Muhammad (SAW) himself. Waking

up after the fajr and keeping a defined schedule for himself.

The attire of Edhi is as si ple as it a e ithout a la ish ess i lifest le Apa t f o the ash i po ket,

I had one chaadar, a pair of clothes, travel documents, the feeder, bandages, and a small piece of bread in my

a as ag. Du a i,

Adherence to the Islamic values, commitment to his hardwork and Barakah factor, Abdul Sattar Edhi has

managed to change the concept of the welfare system in Pakistan. He had started from the single clinical shop

facing the resentment from the society. Now after 57 years Edhi foundation has turned out to be the largest

welfare foundation in South Asia extending its length to the international status. According to the Guinness

Book of World Records 2000 he had the largest Voluntary Ambulance Organization in the World.

(http://www.guinnessworldrecords.com/). Edhi established his first welfare centre and then the Bilqis Edhi

Trust with a mere Rs. 5000. What started as a one-man show operating from a single room in Karachi is now

the Edhi Foundation, the largest welfare organization in Pakistan. The foundation has over 300 centers across

the country, in big cities, small towns and remote rural areas, providing medical aid, family planning and
 emergency assistance. They own air ambulances which is only service in the south asia, providing quick access

to far-flung areas.

All of these over 300 centers and within 5 min policy to reach at the place of need are admirable. Such

greatness achieved can be only be possible for a human being, facing a time constraint of his life span, is if

Allah has bestowed upon him with Barakat.

o COMPETENCE:

A person is labeled with term competent who has acquired the set of knowledge, skills and abilities required

to strive for his vision and goals. Abdul Sattar Edhi is in no doubt a competent man who has earned his respect

by practically depicting himself worthy of this title.

When Abdul Sattar Edhi was on his way of making a vision for himself, he observed things closely extracting

knowledge from them. He himself states in his book:

.. the invaluable instruction of observation, from where I learnt to open my eyes and ears to life in the

minutest detail. Only when I had observed and absorbed would I be ready to lay the foundation stone of my

issio Du a i,

He began to understand that what was success to him was way too different than what success meant to

others so he began picking up things that appealed him from the society making him thoroughly endowed

ith k o ledge i his field. I e a e passio ate a out the e olutio a d as anxious to learn its lesson.

Ga dhi s de isio to e ai i Cal utta u til the Hi du-Musli iots eased, i p essed e. Ghaffa kha s

khudai khidmatgar party touched me by its name. The khaksaar party moved me by its mission to solve

people s p o le s t a elli g f o illage to illage a d doo to doo Du a i, .

He had the thrust for knowledge recognizing the flaws in the social structures. For which he travelled

throughout the world. Noting down all the differences which he felt had left us as a nation and as an Ummah
behind in the race for success, race for working for one another. Getting the knowledge and drawbacks he felt

he had to get down to the very roots of the system and then restructure the whole buliding on which the

social structure stands.

When he was already young, he was made to face the society and its adversities. All the skills and

abilities required for developing a vision was transitional throughout his life. His work changed every day, his

ideas evolving on the daily basis, but all the experience and the skills he gained was through the practical

work. His mother and father inspired him when he was young to prove himself to others by practically doing

all the work.

M fathe told e, p a ti al o k should e ou eapo , othing else can make them retreat from this

attlefield . Du a i,

I o e of his i te ie s lea l states ho else k o s ette tha e a out the elfa e o k, I thi k a d

o k o it e e se o d of life geo e t ideo

When you become competent enough to fight all the adversities facing in achieving your vision, you become a

master of that field. You develop the ability of thin slicing which is a key element in saving time for other

important and urgent aspects of your vision. Abdul Sattar Sahab had developed the ability of thin slicing at a

very young age through which he could easily differentiate the person in need and the one in not giving him

ti e to fo us o othe thi gs Due to sha i g of o e , sea hi g fo hu a i te est sto ies e a e a

pasti e that sha pe ed i sti ts a d e a led e to diffe e tiate et ee the eed a d the laz

(Durrani, 26).

Management of all funds is centralized and remains in the exclusive controls of edhi with his son Faisal Edhi

and Daughter Kubra Edhi who are personally involved in all forms of operations of the foundation they are

associated with the raising of funds from home and abroad. Edhi himself drives an ambulance, makes fund of

the city and goes for surprise checks of various centers. (Edhi.org)
His competency is well recognized throughout the world and has been acknowledged for it on the national as

well as the international stages:

Honors received:

International awards:

• 1986 Ramon Magsaysay Award for Public Service

• 1988 Lenin Peace Prize

• 1992 Paul Harris Fellow Rotary International Foundation

• In 2000, Edhi was awarded the International Balzan Prize for Humanity, Peace and Brotherhood.

• On 26 March 2005, Edhi was presented with the Life Time Achievement Award by the World Memon

Organisation (WMO).

• On 11 November 2006, Edhi was presented with an Honorary Doctorate Degree by the Institute of

Business Administration Karachi (IBA).

National awards:

• Nishan-e-Imtiaz from Government of Pakistan 1989.

• Human Rights Award by Pakistan Human Rights Society.

• Khidmat Award by Pakistan Academy of Medical Sciences.

• Shield of Honour by Pakistan Army (E & C).

• Silver Jubilee Shield by College of Physicians and Surgeons, Pakistan.(1962-1987)

• Recognition of meritorious services to oppressed humanity during the eighties (1989) by Ministry Of Health

and Social Welfare, Government of Pakistan. 45 Years Of Selfless Service.

• The Social Worker of Sub-Continent - 1989 by Government of Sind

• Pakistan Civic Award 1992 - by Pakistan Civic Society.

 LEADERSHIP:-

o SHARE

Edhi is a man of letters. He embarked upon a mission to transform Pakistan into a welfare state. He proved

hi self at ea h step putti g his ideas to p a ti e. He as so lea a d oti ated that he ould t fo ego

even a single chance to share and inspire others to join hands with him in his noble cause. It was Benazir

Bhutto who was the first Prime Minister to visit Edhi center. He shared his vision of Pakistan as a welfare state

with her by explaining that god has eated t o ki ds of hu a s, the p osecutor and the victim. And since

the world has both grown and become smaller simultaneously, there needs to be a balance which can only

e a hie ed th ough a elfa e state o else eapo s a d diso de ill o e th o us. du a i,

Edhi had been a venerated member of the Shura during the reign of General Zia ul Haq. He was strictly against

the hole o du t of this “hu a. E plai i g his ie i a o da e ith the “aha a s a of uli g, he said

ou fo ed this “hu a a o di g to Isla i o epts, ut Hazrat Ali ate stale bread and possessed no

bedding. When there are no human rights, domestic laws, facilities for health and education, protection for

do esti se a ts a d kisaa s, the e is o “hu a du a i,

o INSPIRE:-

Edhi – a i spiratio ….

One necessary ingredient of effective leadership is having the ability to inspire others to work for your vision.

Edhi, throughout his life, has inspired various people to join him in his mission. Impressed by him, many have

dedicated their lives to his cause.

His ajo a hie e e t is ho he has ee a i spi atio to his hole fa il . His fa il e e s do t just

support him, but they play an active role in his vision. For instance, his son, Faisal, has expressed how he fears
 he might not be 100% committed like his fathe . A o di g to hi , i stead of ei g a o i g, his fathe s

lifest le as al a s a sou e of i spi atio fo hi Geo e t . Edhi sa s i his auto iog aph that as ou

children have been personal witnesses to my life, it will necessar i spi e the . Du a i, This is p o ed

by the fact that his daughter, Kubra, his sons, Faisal and Qutb, and his wife, Bilquise, have all adopted his

vision and his work for their own lives as well. Kubra is the head of the Buffer Zone office of Edhi Centre and

Faisal is the supervisor of the other offices and the male orphanages. (Geomentary) Both Kubra and Faisal

admit that the zeal to serve humanity has been transferred to them by their father.(Geomentary)

Edhi has not just inspired his own family but people from all sections of the society, remarkably, even the

social deviants. In an interview with Geo TV Edhi narrates an incident where his van was stopped by a few

Dakus in Interior Sindh but, when they recognized him, they offered him their praises and let him pass

unharmed. Also, in his autobiography, Edhi mentions with a sense of achievement, how his 24 hour service

e a e so popula that people used to sa all Edhi, he is al a s o ki g Du a i, .

In 1957, after the Hong Kong Flu, Edhi set up tents throughout Karachi with vigor to treat the victims. This

spa ked a e o seth so u h that he do ated ‘s , hi h as a lot of o e fo those ti es . Edhi s

aura is also the primary reason which arouses his colleagues and workers. He galvanizes his workers by these

po e ful o ds: the issio is i po ta t, othi g else atte s to e, o should a thi g else atte to

ou Du a i, . The i ha ge of the Gul e g, Laho e, a h of the Edhi fou datio told us ho Edhi s

reputation as an honest and hard working social worker was the main reason for him joining the organization.

Moreover, when Edhi first decided to expand from Karachi to the other cities of the country, his colleagues

approved of his expansions plans solely because of the knowledge that Edhi was doing it and because they

trusted him fully. (Durrani, 151)

o CHARACTER:-
G a d isio s a ot e a hie ed those ho a e eak of ha a te a d pe so alit . Edhi s life a d his

reputation amongst people show the strength and depth of his character which has, undoubtedly, played a

huge role in his success.

Edhi is regarded as an extremely trustworthy man. He narrates an incident in his autobiography where a seth

ade hi A i , a t ustee i the p ese e of God: O e, so e o s stole money and I promptly reported

them, but one of the boys accused me of being an accomplice. The seth was angry at the accusation and firmly

told the o that he as l i g: o so of Haji “hakoo a e a thief , a d delegated e o e duties.

(Durra i, The authe ti it of Edhi s ha a te e o es e e o e sig ifi a t i his field of o k, he e

people are supposed to trust him and his intentions with their money.

Edhi also has the important quality of being selfless, which is an attribute even more paramount in the field of

so ial o k. Ba t a O ga izatio s seth used to e a stau h oppo e t of Edhi ut o e, he the seth s

daughte fell f o a uildi g, Edhi e t to sa e he life as if she as i e daughte . Thus, Edhi does t

differentiate between friends and foes, and seeks to help everyone with an open heart. He even treats each

and every child at the Edhi homes like his own, which is why all the children call him a u (Geomentry).

Edhi has an extremely driven personality and expects his workers, too, to give in their best for the

organization. The in-charge of Edhi Foundation, Lahore, told us how the workers can never afford to relax

e ause othe ise, o hea i g o plai ts f o people, Edhi alls the o ke s a d gets ad at them for not

working diligently. Thus, Edhi has the charisma to not just make people obey, but also respect his orders from

their hearts.

A o di g to Edhi s ife, Bil uise, Meh at Ha d o k , “aadgi “i pli it , I a da i Ho est , Da guza

(Austerity , aaf ka a G a ious ess a e the ha a te t aits hi h ha e p o e to e the ke to Edhi s

su ess. “he fu the sa s, Jo i saa ap a upa a oo ahi pa sakta, oh kisi au pa hi a oo ahi pa

sakta. This sho s that had Edhi ot had the st o g haracter he has, he would have become a tool for

so eo e else s isio .
o FACTILITATE:-

After inspiring others, an effective leader has to facilitate people in a way that they can work for his vision.

Edhi s pla s a d ope ates i a a hi h deli e s esults favorable to his vision. He has gradually built up from

only one ambulance in Karachi to a total of 1800+ ambulances throughout the country now. What is to be

noted, is that Edhi works to make people self-sufficient rather than making them dependant on charity. For

instance, girls are taught sewing and nursery so that they may start earning their own incomes. These same

girls then train the newcomers these skills. Another example is of an ex-heroine addict who now prepares

roti for everyone at the center.(Edhi sub ka) Additionally, Edhi launched his mass literacy program by

providing a blackboard and chalk to various villages across the country. The rural development centres

recruited locals on an allowance basis to teach men, women and children how to read and write. (Jazba) Thus,

Edhi consistently aims to develop a system where initial donations are used to make people independent

ea e s a d espe ta le e e s of the so iet , athe tha fo e e li i g o the o e of othe s like

leeches.

In order to facilitate his children to work for his vision, Edhi gave them practical experience and exposure in

social work since an early age. He made his son, Faisal, bathe corpses when Faisal was only in his early teens.

Due to the morbid nature of the task Faisal initially got high fever. However, Edhi persisted and soon Faisal got

immune.

Through the use of clever tactics and the demonstration of personal determination, Edhi constantly keeps

facilitating his workers as well. For instance, he lets the stories of his angry rants spread to alarm his workers.

Consequently, out of the fear of being publically humiliated by him, they can not afford to get lazy and

complacent in their work. (Durrani, 116) Bilquise Edhi told us that when initially, the girls at the centre used to

be hesitant to go near the dead bodies due to their pungent smell, Edhi himself used to clean the bodies

instead of relying on the girls. Once the task of cleaning was done, he used to scold the girls for their lack of

commitment to their work.

MINIMUM PERFORMANCE LEVEL:-

MPL is the Minimum Performance Level which one has to achieve in the various roles one has derived from his

sound ideology. A balanced life is considered to be one in which one has distributed his limited resources in

such a a so as to e ai , at least, a o e the MPL i all his oles. If e a al ze Edhi s life a d ole sele tio

under the light of the Islamic Ideology, Edhi has clearly failed to meet the MPLs in some key mandated roles of

his life. The key reason for this is that instead of deriving his roles and MPLs from his ideology first, and then

deciding on his vision, Edhi first developed his vision and then derived his roles and MPLs from it. Thus, this is

more in line with the Western paradigm than the Islamic framework of meaningful life.

The first role to consider for Edhi is that of a father. Edhi would only meet his children once a week, after the

Jumma prayers. Although he spent very little time with his children, he tried to make sure that that short

meeting as full of lo e a d affe tio . Although I as dista t, I as al a s affe tio ate. Du a i, Thus,

Edhi preferred quality over quantity in the time he spent with his kids, so as not to sacrifice his extremely

demanding work life. However, his wife often used to complain about the lack of involvement he had in his

hild e s li es. I ou ook of hu a ita ia is , hat happe s to hild e ? If ou e e supposed to ha e

the , e e ou also ot allo ed to li e ith the ? Du a i, I te esti gl , Edhi did t e e fi d the

ti e to atte d his elde daughte s eddi g. UK Teleg aph Bil uise also o e ted o this eha io of his:

He o t e e atte d the eddi gs of his o hild e , ut if the e s a e e ge so e he e he ll dash

out to help in an i sta t. saudia a o . His hild e e e de ied ith hat ost people o side to e the

basic joys of childhood; they were just provided with the minimum necessities of life. For instance, Edhi

refused to buy his son a bicycle, and also refused to buy a television set for his family. (Durrani, 144) However,

behind this strict and austere behavior was a well-thought out reason. His philosophy was that as long as there
are other children in the world being deprived of a pleasurable childhood, why should his children enjoy the

fringe pleasures of life.

In the role of a husband, too, Edhi practiced his own unique philosophy. He used to snap at his wife for being

childish when she used to pamper their grandson, Bilal. His wife used to protest at this: I ehaving like an

o di a othe , the ki d ou e e let e e Du a i, . “he also ofte ese ted his o klife: Wh did

ou a e if all ou ha e i ou hea t is lo e fo ou o k? Du a i, Edhi ould al a s efuse to

give his wife money fo e pe ditu es hi h he used to o side u e essa . What o e do ou eed

Bil uise? You ha e food, a oof, lothes. Du a i, O e o a t ip to Balo hista , Bil uise s f e ue t

o plai ts ega di g food t ou led Edhi: Bil uise s hu ge e a e a heada he fo e . Du a i, He

would tell her to stop crying. However, later he felt guilty and regretted his harsh behavior.

Although, generally harsh with his wife, Edhi also showed some instances of intense love and affection for her.

On their trip a k f o Me a, Bil uise s ose led fo fou da s. I stead of taki g a isks, he oa ded his

ife a k to Ka a hi Du a i, . He also took g eat a e of he du i g he p eg a . If she o ited, I did

not hesitate to put my palms in front of her mouth Du a i, . Bil uise got a se e e hea t atta k o e. It

took Edhi by shock, since before that, he used to take her presence for granted. He cried, prayed for her and

took time out from work to visit her twice a day. His abysmal MPL as a husband was severely tested through

this tragedy. It also put to test the purpose of his vision to marry her. When faced with adversity, he did not

stop to thi k h a I asti g ti e isiti g he o h did I a he . Be ause his pu pose as lea , his

visio of a i g, a d e ai i g a ied to Bil uise e ai ed i ta t. He o te plated: Bil uise s suppo t

o pe sates fo the la k of all othe s. Du a i, . At the e d of his auto iog aph , Edhi oldl

a k o ledges ho st essed Bil uise is. E e thi g she lo ed as ta geted , he sa s, ut the ti e to o

a out he as ot a aila le to e Du a i, .

The role of a son was one in which Edhi not only met his MPL, but tried his level best to achieve excellence

(Ihsan). He even subsided his social work in order to accomplish Ihsan in this role. When his mother was

se e el ill a d as ed idde , Edhi e a e a usto ed to he a e. He used to sa : Do ou ot e e e

ho a ti es ou ashed e? You a e hild o , I a ou othe . Du a i, ) He further recalled:

M fathe a d othe e e as upset as self, ut as eithe ould gi e up thei o k I took the

espo si ilit of looki g afte he . Du a i, Edhi as also dilige t i his ole as a so of a fathe . Afte his

father became severely ill, Edhi would visit his father before his father could step out of his house, so as to not

cause him any inconvenience. When his father had chest pains, Edhi immediately left his work to attend to his

father. (Durrani, 131)

Now let us analyze Edhi s ole of “elf . Astou di gl , Edhi did ot atte d his o eddi g e ause of a

emergency where he had to rush to save a girl who had fallen from the third floor of a building. (Durrani, 100)

On one occasion, Edhi stubbornly refused to receive medical treatment for his chest infection. (Durrani, 139)

However, when, once his life was under grave threat because of his political leanings, he fled to London.

Geo e ta Thus, the e e e flu tuatio s i the e te t to hi h he et his self MPL.

MENTORS:-

Abdul Sattar Edhi, today, is a reflection of his upbringing and the environment which was bestowed upon him

by his mentors. From his childhood he was influenced by the wisdom and humility of 3 particular people: his

father, mother and a person he used to meet in the mosque.

According to Edhi, his mother played the most important role in his adaptation of the humanitarian aspect of

Isla , a d ed i hi the desi e of e i i g the so ial elfa e s ste of his so iet . “he had sig ed hea t

with the burning desire to care for the humanity the way I had done for her. In respect for charity she had,

unknowingly, or perhaps knowingly bequeathed for charity, from here there is only one way to go. The first

night she spent in her grave, I dedicated my life to the se i e of a ki d. Du a i, E e afte he death,

he considered her as a mentor throughout his life as she had bequeathed him with founding principle of his

isio : the gift of ha it . M othe s ki d hea t al a s ade he fo get that I as issing school, she was

content with the use of my thrift to provide the comfort to the poor. The priority she gave to social work was

to e the fou datio of futu e Du a i,

Beside his othe , Edhi al a s looked upto his fathe . Afte his othe s death, his fathe s ad i es o o al

a d so ial se ed as Edhi s edu atio . Edhi s fathe o e ade a ad i e hi h Edhi i p i ted o his hea t:

It is e pe ie e that ho est people should a oid taki g fa o s a d e te i g i to pa t e ships". i te iew

o t pak . Edhi e alls, M fathe i sisted si pli it is the o l e efi ial a of life . He took all of his

advices sincerely as he considered him as a mentor because his father was established and well known in the

field.

The ai sou e of Edhi s ascetic ideas was a needy stranger whom Edhi once helped, and later became

acquainted with. Edhi used to bring him food every day just for the sake of his company. According to Edhi,

that pe so s fa e is still i p i ted o his i d, a d his si pli it a d wisdom knitted with his fundamental

p i iples, He ade e a a e of the p ese e of God i hu a ita ia is . U like the people of Ba t a he

was broad minded and condemned the high expenses on marriage. His goodness was evident on his serene

face. I would take him bread, which he kept for many days. He would eat at dawn and sunset with water,

always forbidding me from bringing more, always fasting. So magnetic was his presence that I forgot my

f ie ds a d spe t ti e at os ue. I also fo got othe 31-32).

LIFE STYLE

Abdul Sattar Eidhi has adapted a particular lifestyle which he follows on the everyday basis. According to him

this e s hedule has led to his pe so al de elop e t as ell as i a hie i g his goal. A t pi al da fo hi

begins at five in the morning with Fajr prayers. Due to being uneducated he does not recite the Quran himself

ut liste s to Qu a s e itatio at fi st o tape e o de , the the e itatio of the “u ah ‘eh a at : O

the Pakistan Television Corporation Channel PTV I te ie & Youtu e . He akes su e that the da ei gs

with his time set for the Islamic practices which he performs with vigour. After beginning the day with
remembrance of Allah (SWT), he begins his work thereafter answering calls for help, organising meeting

people in need where afternoons are spent at various centres and hospitals all over the city inspecting them.

I the e e i g he di es ith hu d eds of poo at his la ga at the Edhi e t e i the it hi h has ee

arranged by the benevole t people do ati g o e all o e the it . Edhi has doodh ali tea fo eakfast,

alo g ith oti . Afte liste i g t the e itatio of “u ah ‘ah a he lea es fo his offi e. Bei g e t e el

punctual himself, he makes it a point to discipline those of his workers who are late for work. (Bilquise) His

Fridays are invariably spent at homes for the destitute children where Edhi personally helps bathe the ones

who are physically handicapped, before joining them for Friday prayers. Occasionally, when he is able to, he

also takes them out for picnics.

A o di g to Bil uise Edhi, the effe ti e ha its hi h ha e o t i uted to Edhi s su ess a e his sleepi g ea l

at ight, e ai i g a a f o iga ettes, paa , ha i g a si ple diet, is t addi ted to tea, even while

sleeping prepared for any emergency, with wireless by his side.

Abdul Sattar Edhi is below the Minimum Performance Level in the role of the self under the social and Islamic

norms but according to his ideology he has to make sure that he follows and performs what the needy and the

destitute people face in the times of the adversities, so that he could realize their pains and their respective

eeds. I o de to suppo t his sta e, he e ise l ha ges lothes e e F ida . He o s th ee pai of

clothes and a pair of plastic sandal and one Jinnah cap. Until 2009 at least he would still sleep on wooden

e h i his dispe sa so people a see his lifest le a d t ust hi . sza ist . Due to his a k a he o he

does not sleep on the wooden ben h ut His ed is a o e-i h thi k att ess o a pie e of ood. "I am a

beggar for the poor" (MSNBC) . From his childhood he had learned and kept a promise to himself that he

would lead an exemplary life and preach everyone through his actions and practices, not on the long term but

on the everyday level.

The income and the quality of food had never charmed Abdul Sattar Edhi from the very beginning even in his

childhood. His mother had inspired him to spend half of what he consumes to give away as his charity in all of

his possessio s. Edhi efused to a ept f eshl ooked food ade Bil uise, i the ea l da s of thei
marriage, as he suspected it might change the humble pattern of his life. (Durrani, 102).Abdul Sattar Edhi used

to make bread for himself which he used it for days which reminded him of the people which are in the state

of e t e e po e t a d ate stale ead fo eakfast to hi h ilal ould uestio h do ou eat this a e

ou poo ? Du a i, . No i the p ese t age a d the health condition, he is enforced to consume more of

the water and a little of bread with Daal (Pulses) and Sabzi (Vegetables). These measures were taken when he

was diagnosed with the sugar (interview).

Abdul Sattar Edhi, a name which depicts the pattern of the simplicity in the lifestyle. According to Bilquis Edhi

they are millionaires to the amount of money the people entrusts them with, ut thei o household is u

on the income from the government securities which Edhi bought many years ago to take care of their

personal needs for the rest of their lives, thereby freeing them to devote single-handedly to their missionary

o ks. (Durrani,132). The values which Abdul Sattar Edhi had engraved in the minds of his children were to

save the excess in the times of prosperity or to give away everything which is in excess to the basic necessities

of life as it ight e used to sa e a o e s life.

Looking at the extensive web work of the Edhi centres and its volunteers all over the country, he does all the

personal work and fulfils his family requirements himself. He considers it as an obligation towards himself and

his family. D essed al a s i g e ho espu otto , he has ha ds o app oa h to his o k, s eepi g his

own room and even cleaning the gutter if the need e . Apart from the room, which he uses for his living

quarters, the rest of the building serves as his workplace in Mithadar, a locality of old Karachi that is full of

narrow streets and congested alleyways. Adjoining their living room is a small kitchen where Bilquise usually

p epa es the idda eal. Ne t to it is a ashi g a ea he e odies a e athed a d p epa ed fo u ial .

Bil uise’s ole in Edhi’s success:

Bil uise Edhi has pla ed a phe o e al ole i oosti g Edhi s isio a d e e ti g it at a atio al s ale. Edhi

admits in his autobiography that she injected vision in his life (Durrani, 151). Edhi says she hu a ised e as

well as made me capable beyond the o di a (Durrani, 141).

Bil uise fulfilled Edhi s fa ilitatio of his hild e . He a ted the to suppo t hi , joi his o k a d e pa d

his vision. Were it not for Bilquise, this would not have happened since Edhi was very busy working so it fell on

her to up bring the children in the way that Edhi expected and mould them so that they affirm and boost

Edhi s isio .

“he adopted Edhi s isio that Pakista should e o e a elfa e state a d a ole odel fo othe thi d o ld

countries to emulate. This support was not just baseless words but involved hard work and consistent

sacrifice. On a daily basis she still shuffles between her home and the Edhi Centre, taking care of work at each

place. She heads the Bilquise Edhi Foundation, the primary task of which is regarding child adoption. She

handles the paperwork, ensures potential parents meet her pre-established criteria through interviews and

chooses which children to actually give to them (jazbah.org).

Bilquise also looks after the ladies section. She washes the dead bodies of females and prepares them for

burial. She advises females who are raised in the Foundation and are getting married and oversees all the

arrangements. She regularly visits Edhi centres all over Pakistan to monitor activities and suggest

improvements, and calls up the centres daily to check if they need any help.

Bilquise always used to motivate and encourage her husband in his vision. She used to say hu ahi, hu

hai .

The respect Bilquise has for her husband and the belief she has in his work can be seen by her statement that

according to her, a man like Edhi can not be born again. A person who has dedicated his whole life to

humanity, can not be replicated.

Bilquise has taken upon her the responsibility to counsel and guide the girls who have suffered the blows of

our cruel society and have ran away from home.

Seeing all this, it is no wonder Edhi said he ould ot i agi e life ithout he when she suffered a severe

collapse (Durrani, 297). She motivated him when he was down, advised him when he was confused and
worked as diligently as Edhi could ever have hoped for. Bilquise has thus played a major role in the success of

Edhi a d he e a ple is solid e ide e fo the state e t ehi d e e su essful a , the e is a o a .

Decision Making Routines (DMRs):

De isio Maki g ‘outi es DM‘“ fo a i po ta t pa t of o e s ti e a age e t. DM‘s a e a kg ou d

thoughts processed in the subconscious part of the human mind. We will focus on repetitive thought DMRs,

which are fo ed o s iousl t ai i g o eself to do o thi k so ethi g so that it o u atu all a d the

p o ess gets e e ted i o e s su o s ious i d.

Let us look at so e e a ples of Edhi s epetiti e thought DM‘s. Whe e i te ie ed Edhi o the pho e, he

told us that the est a to a age ti e is to ake pu tualit o e s ha it – literally, Wa t ki pa a di usul

a a lai Edhi s i te ie . Fu the o e, Edhi told us o the pho e that he is e st i t – literally ei

ohot sakht hoo (Edhi interview). This ensures that his employees work at the level of ihsan (Excellence),

and that Edhi himself maintains high standards of work, punctuality and integrity. Bilquise said in an interview

that he Edhi o es up ith a idea he ites it do (jazbah.org). This corresponds with the teaching of

the STM framework that writing down commitments, ideas, etc is a very effective DMR and contributes

greatly towards time management.

Co ludi g e a ples of Edhi s epetiti e thought DM‘s a e as follo s. Edhi does ot t ust othe s a d p efe s

to work alone because he believes they only do humanitarian work for self interest, be it money or fame. Bad

experiences such as those with his brother in court and with the Bantva Memon Dispensary, made him decide

not to trust others. He now claims working alone is his “fit at , that is, his atu e (Seerat: The
Philanthropist). And lastly, Edhi is able to hear faint human voices, which he must have trained his ears for.

Over years of experience Edhi has become accustomed to the whimper of children, so much so that in Ramzan

of 1976 when the Bismillah Building collapsed, on the third day Edhi heard a eak hi pe f o e eath a

massive beam over whi h la a huge o ete sla (Durrani, 143).

Special Thanks to: Dr. Abdul Sattar Edhi., Mrs. Bilquise Edhi., Mr. Anwar Kazmi., Mr. Faisal Edhi, Mr.

Zameer, Mr. Faisal Jabbar and Ms. Rizwana for their cooperation.
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