The Change Agents

Scientist, by intention or not, is the most important catalytic change agent of our time. We all recognize that much of the present is the future that was created by scientific researchers of decades past. We can safely forecast that scientists will change our future.

No scientist alone can propose the whole science agenda for the 21st Century. It is however clear that many scientists can agree on some overarching goals that serve the future and that give us pause for reflection as they expand the frontiers of knowledge and uniquely see their own opportunity for discovery.

What scientists achieve is the understanding about the way nature really works. They use powerful methods of defining and solving problems. They use the method of multiple working hypotheses to ferret out the truth about how nature is and the way it operates. Scientists have the exhilarating opportunity and experience of being able to routinely walk each day where no footprints have ever existed before. They extend that paradigm to additional utility to not only enlarge our understanding and build our knowledge but to provide amenity in the form of new technology.

From Galileo to the cellular user in Gujranwala, scientists make social change occur abruptly, often inadvertently. As new knowledge is discovered, and foundational research impacts others around us, they create and alter the future and how everyone around us perceives it. Their research regularly leads to changes unimagined by our institutions struggling to adjust to them.

The highest priority of all science and social, economic and political institutions on this planet is to develop and establish a morally acceptable, politically stable and economically feasible decrease in the world human population of 1 billion persons during the 21st Century and to continue that decrease by another 1 billion during each of the succeeding 2 centuries. This is a daunting challenge, but one from which we cannot turn aside. All our institutions are driven by growth. Opposition to this population decrease will develop from the world capitalist systems whose only mantra is growth. The immense power wielded by that economic mantra and its leaders may draw the battle lines for the soul of the 21st Century.

Sustainable aquatic and land based agricultural production systems, sustainable energy production systems, sustainable industrial and post industrial production systems, sustainable habitation systems and others are areas of major needs for research that ultimately establishes a sustainable world.

The 21st Century will require our population to think for a living. Thinking skills have become the most important skills for the workplace. The employers and nations of the future will rise and fall in their competitive effectiveness based on their skill as learning organizations and the rate limiting factors for their future success will be the rate of learning of the populations engaged in productive work.

Our education systems must be understood as whole systems and changed even revolutionized to accept and optimize what we learn about learning in the first five years of life, our teaching adapted to the neurobiology of learning, our curriculum redesigned around creative problem solving as its core curriculum, ensuring lifelong learning becomes a societal norm, our cyber schools and virtual universities designed around how we learn and for no other primary convenience.

Healthier lives is the third overarching goal that seems to be a consensus among leaders of all the scientific disciplines as important for the 21st Century to make great strides. Since infectious diseases are once again worldwide scourge, we must provide worldwide treatment and preventive medicine successfully.

Ideas not yet thought of, will become multibillion-dollar enterprises in the 21st Century. This requires us to foster entrepreneurial education to ensure there is a sufficient population of business adventurers to make certain the public sees ongoing benefits flowing from it that they can understand, and new jobs are a benefit that is readily understood.

National and world security has been the most important drivers of the old social contract with science. We have still the need to defend the free from the rogues who have the power to take away freedom. As we see that military superiority is no longer the driver for the scientific future, scientists should reassess their need to be involved in its destructive exterminations.

Scientists can do so much more for the future of the world and its people and environment with all the challenges. Their role should be to support the very strong leadership and creative problem solving needed by the military and political institutions and durable new institutions that would lead to highly certain world stability. The rise of the concept of the nation-state requires it to defend its borders and culture. Evolving thinking into newer concepts that enhance cooperation more than pathologic competition may become worthwhile at some point in 21st Century.

Scientists can do everything to provide for a world of well-fed, healthier and fewer people, to provide that populations are economically secure and stable, to provide for our great-grandchildren an environment with as durable a future as our great-grandparents received when they were born, and to ensure the lifelong learning that provides all the self-actualization and inner peace we can want.

The role of scientists should be to lead the political system, not follow it, and do this via a long range vision that they develop, conceive and believe, so that it becomes compelling to the public and future resource allocators.

Scientists’ own future depends on effective development of appreciation for science by the political decision making institutions and science illiterate general population. They should not leave it to others to do what needs to be done. It is their future. It is their obligation. Their role has never been of watching the future happen. They are the change agents of future and they can make it happen. Asif J. Mir, Organizational Transformation

Preparing Students for 21st Century

How can we best prepare students to succeed in the 21st century? This is a question that should be of paramount importance to Pakistan’s educators, employers, parents and the public. Alas, this is nobody’s priority.

The accelerating technological change, rapidly accommodating knowledge, increasing global competition and rising force capabilities around the world, make 21st century skills essential. There is a forceful need for a calling on schools to change dramatically.

Today’s education system faces irrelevance unless we bridge the gap between how students live and how they learn. Schools are not even struggling to keep pace with the astonishing rate of change in students’ lives outside of school. Neglecting the fact that students will spend their adult lives in a multitasking, multifaceted, technology-driven, diverse, vibrant world, they are not equipping them to do so. They are seldom committing to ensuring that all students have equal access to this new technological world, regardless of their economic background.

We know more today than ever about how students learn. Our researchers and educators are not making the grades on mapping the remarkable territory of the human mind. They lack scientific insights that can inform educators about the cognitive processes of learning, effective teaching strategies for engaging students in learning and motivating students to achieve. We must incorporate understanding into classroom teaching and learning on a broad scale for preparing our future.

Educators in other countries have focused on improving student achievement—the perennial top priority of their public concern. They have established rigorous academic standards, assessments and accountability measures—a concerted effort that has involved educators, employers and community members. Schools in the West are responding with strategies to improve teaching and learning. They are now closing a gap between knowledge and skills most students learn in school and the knowledge and skills they need in typical 21st century. They are thus encouraging development of curriculum and assessments that reflect 21st century realities.

Literacy in the 21st century means more than basic reading, writing and computing skills. It means knowing how to use knowledge and skills in the context of modern life.

The nation needs a compelling vision for education capable of inspiring leaders, teachers, parents and students alike. Clearly we must work together to help schools fully address the educational needs of the 21st century.

A broad-based public-private partnership needs to be forged contributing to improving education in several distinct ways. It should synthesize research, insights and best practices about 21st century knowledge and skills into a powerful vision and sharing this information broadly. It should also define a framework and create a common language for understanding and promoting 21st century skills. The education leaders should be provided with tools, examples and a strategy for action, not rhetoric. It should also build consensus in the public and private sectors about the nature and need for 21st century skills.

We need to increase emphasis on the additional knowledge and skills students need for the 21st century. This is an opportune time to align standards, assessments and accountability measures with 21st century skills.

We can build momentum with following flight of stairs: 1) Embrace a powerful vision of public education that includes 21st century skills. 2) Align leadership, management and resources with educational goals. 3) Use this tool to assess where schools are now. 4) Develop priorities for 21st century skills. 5) Make sure students have equitable access to a 21st century education. 6) Begin developing assessments to measure student progress in 21st century skills. 7) Collaborate with outside partners. 8) Plan collectively and strategically for the future.

There are also some key elements for fostering 21st century learning. Emphasize must be laid on core subjects. Knowledge and skills for the 21st century must be built on core subjects that are mathematics, science, languages, civics, government, economics, arts, history and geography. The focus on core subjects must expand beyond basic competency to the understanding of core academic content at much higher levels.

As much as students need knowledge in core subjects, they also need to know how to keep learning continually throughout their lives. Learning skills comprise three broad categories of skills: information and communication skills, thinking and problem-solving skills, and interpersonal and self-directional skills. The challenge should be to incorporate learning skills into classrooms deliberately, strategically and broadly.

21st century tools must be used for developing learning skills. In a digital world, students need to learn to use the tools that are essential to everyday life and workplace productivity. Skilled 21st century citizens should be proficient in information and communication technologies literacy.

Teaching and learning must be in a 21st century context. Students need to learn academic content through real world examples, applications and experiences both inside and outside of school. In the networked environment of the 21st century, student learning also can expand beyond the four classroom walls. Schools must reach out to their communities, employers, community-members and of course parents to reduce the boundaries that divide schools from the real world.

21st century content should be taught and learnt. There are three significant, emerging content areas that are critical to success in communities and workplaces: global awareness; financial, economic and business literacy, and civic literacy. Much of this content is not captured in existing curricula or taught consistently with any depth in schools today. An effective way to incorporate this content is to infuse knowledge and skills from these areas into the curriculum.

The use of 21st century assessments that measure 21st century skills must be practiced. Schools need high-quality standardized tests that measure students’ performance of the elements of a 21st century education.

Economic, technological, informational, demographic and political forces transform the way people work and live. These changes together with the rate of change will continue to accelerate. For survival and to thrive in 21st century, our schools must adapt changing conditions. Asif J. Mir, Organizational Transformation

Reengineering the Politics

Pakistan is a country that runs politics without politicians. And this has remained a major, if not the sole, obstacle against political stability in the country. The conviction of the people suffers from a serious scarcity of politicians with the capacity of perceiving, exploring and exploiting political-democratic opportunities for their necessitous citizens. This scarcity has left Pakistan with the option of practicing politics without politicians. And the result has remained the same: despair, pessimism, cynicism, and neglected pile of problems such as unemployment, poverty and a broken society.

Politics in Pakistan is a ghastly pursuit—what helps one group is thought inevitably to harm another; what benefits one must hurt the other. It is a politics of despondency. In the name of advancing the interests of one's own group, it rejects attempts to educate, pressure, or change the society as a whole, thus accepting the status quo and revealing its essentially conservative nature. It is a politics of defeat and demoralization, of pessimism and narcissism. By seizing as much as possible for one's self and group, it exposes its complete disregard for the whole from which it has separated—the rest of the society. It thus rejects the search for a just and comprehensive solution to social problems. It is fundamentally conservative, working against progressive change and supporting the status quo.

In politics of Pakistan the intent is acquisition of power, and a culture prevails where people as well as the nation have become insensitive to human values and feel no hesitation in trampling over the rights of others. The ambition for power has thus turned out to be the tumbling block for establishing peace, equality and a true sense of fellowship. Such exhortation to goodness and moral superiority will remain in a pious ideal if our political leadership failed to translate it in social and political policies.

As ill luck would have it, the name of the game in Pakistan has become winning the elections and not incessant development and prosperity for all. Consequentially, problems such as unemployment, inflation and rule of law are bumping up and no political entity in Pakistan seems concerned. The only implicit, overt and covert concern is for power.

The manifestos of all political parties are no more than points of etiquette. They lack the power to foster commitment, motivation and clarity of vision and purpose. They do not surround certain principles and processes, which are properly observed in their development and deployment. They fail to connote the manifesto of political parties forming the basis for strategic direction and daily action. They are not developed in ways that they become powerful tools. Our political parties do not adopt the new philosophy, institute leadership, and eliminate slogans and exhortations. They fall short of doing away with personal goals and putting everyone to work to accomplish transformation. This requires leadership and commitment to a common mission, which all political parties lack.

Perhaps Z. A. Bhutto was the first (and the last) to offer a program that ignited the spirits of people. Today’s political organizations, including the party he left behind, lack agenda, harmony with values, inspiration, motivation and the ability to capture the heart and soul of the people. Consequently, whatever deficient programs these parties offer are identical, monotonous and ambiguous. They only differ in phraseology and verbosity.

Manifestos of most major political organizations are substance deficient. Even during a supplementary election recently held in my vicinity, I could not determine the main thrusts of political agendas of the contestant political groups (one candidate supported by a coalition of PPP, MMA, PML-N, Tehrik-e-Insaf while the other represented PML-Q). The entire campaign pivoted around attacks and counter-attacks. I could not even grasp the vision of PML-Q. Different leaders had different interpretations. Regrettably, no political party in Pakistan has a stated vision.

For all our political groups are without the vision people are locked in their past and present and incapable of imagining a future that will be better, they’ve lost hope. Politics has thus become mere “business,” horse-trading, squabbling about power with little sense of the ends to which power is the means. Gaining and holding on to power has become the purpose. For vision is what generates purpose for a society, without vision public life in Pakistan has become a battle of interests, unconstrained by a larger horizon of meaning. By and large, the losers are the powerless and the vulnerable—the luckless people.

By having a manifesto with people’s soul in it, a political party can have continuity. This is one of the major benefits of managing and leading by a manifesto developed by a participative process. It provides a long-term continuity and help leadership to maintain a long-term competitive advantage because it has direction and purpose. And when individual values are harmonized with those of the political enterprise, people work together for common purpose that is deeply felt. They contribute more as a team than individually. Thus the productivity not just gets better it gets dramatically excellent.

Today Pakistan is in dire need of people-service engineers, political-democratic entrepreneurs, and change agents who can dedicate their careers to the job of serving their people in solving their micro and macro-societal needs.

Pakistan needs those political leaders who can yield their personal interests to national interests and have the need of maintaining public accountability; who can keep the political machinery going for the future growth of their political career which is needed by the society; and who can discern that the military is right there seeking and watching out to grab power and impose dictatorship.

The new challenge lays ahead—the challenge to enable society to operate in dynamic balance with the threatening external environment. The nation yearns for leadership capable of providing direction and inspiration needed to survive and prosper into the 21st century. Pakistan desperately needs political re-engineering for driving the nation toward survival and prosperous future.Asif J. Mir, Organizational Transformation

The Changing Face of Public Management

There will be absolutely changed conditions under which public managers will operate in the future, some of the areas of knowledge, skills, and attitudes that they will be required to possess, and some of the pathways public managers might explore in order to move toward the future.

There will be an extraordinary explosion of new knowledge and technological innovations, especially in the areas of information sciences, genetics, materials, instrumentation, automation, and space. Our public managers will wade into an age of extraordinary technological change and have to accommodate themselves and the institutions to dramatically different bodies of knowledge and technological innovations.

They will not only have to cope with and employ their expanded knowledge and technological capacity, they will have to learn to use this knowledge and technological capacity for the benefit of society. In the technological world of the future, there will be even greater temptations for them to be captured by technology, to fall prey to “technological imperative,” and to allow rational technical interests to supercede human concerns and those of values. Finding ways of employing advanced technologies so as to enhance rather than restrict their capacity for leadership, creativity, and personal responsibility will be a serious challenge.

In the future, knowledge and information will prevail. And if information is power, then those who have information will indeed have power. But who will have information? Information will be increasingly centralized and controlled and marketed through traditional economic and political processes. It will be widely distributed throughout society, so that increasing rather than decreasing numbers of people will have information and in turn have power. Such a possibility will lead to “the twilight of hierarchy,” to be inevitable.

Combining these issues, we can safely predict that the knowledge or information that our public managers will be able to access will be tremendous, to the point that the quantity of information will no longer be the most important issue. Rather the key question will be how to organize this information for human purposes. This means that public administration will have to learn to organize information in a fashion that will facilitate the pursuit of important public purposes. The great challenge will be to organize information so that we can enhance the process of democratic decision-making, of consensus building, and of dialogue and deliberation.

There’s no question that we will have the capacity to organize information for dramatic new public purposes, to restructure our structures of governance in dramatic ways. But what will our choices be? Imagine a computer in Islamabad that could reach out into every home, so that on any occasion that a major policy decision was required, an appropriate message could go out to all the citizens and their answers could guide public policy - a process that would approximate pure democracy.

The globalization of society is obvious today, though in twenty-five years or so, we may experience trans-globalization or beyond, as the frontiers of the oceans and space are extended even further. Already we are thinking more in global terms. However, our managers are still thinking in terms of traditional institutions operating in a new global context. They are not yet asking how they reconfigure businesses and governments so as to carry out a global vision. How do they encourage businesses and governments to assume global responsibilities rather than those defined in terms of one’s own self interest? For example, how can Pakistan move toward sustainable development and environmental justice on a global basis?

One obvious casualty of the global age may be the nation-state, replaced not necessarily by a new global or interplanetary federation but possibly by new forms of governance far beyond those we can imagine today.

In future our public administration should know the importance of “responsibilities” rather than “functions” of government. While a large part of the current worldwide debate over privatization or outsourcing speaks to the question of which “functions” belong where, the new debate will necessarily focus on public responsibilities and speak in a language of ethics, citizenship and the public interest.

In reinvented government or the new public management, customers shall replace citizens - or, to put it differently, the integrative role of citizenship has been reduced to the narrow self-interest of customership - in government as in business.

Indeed, we think the job of all public managers will increasingly be more than directing or managing our public organizations. It will be not merely “steering” or “rowing” but “building the boat.” The new public manager will construct networks of varied interests that can work effectively to solve public problems. In doing so, it will be the job of the public administrator to promote pluralism, to create opportunities for constructive dissent, to preserve that which is distinctive about individuals and groups, and to provide an opportunity for diverse groups to share in establishing future directions for the community. The administrator will play a substantial role in diminishing polarization, teaching diversity and respect, building coalitions, resolving disputes, negotiating and mediating. The work of the top public managers will thus be - to build community.

There are two broad areas that public managers will need to explore in order to fashion a response to the trends. These emerging trends will turn public management both “inside-out” and “upside-down.” Public management will be turned “inside-out” as the largely internal focus of management in the past is replaced by an external focus, specifically a focus on citizens and citizenship. Public management will be turned “upside-down” as the traditional top-down orientation of the field is replaced - not necessarily by a bottom-up approach, but by a system of shared leadership.

In the past public administration has been largely focused on what happens within the public bureaucracy. The future will require that it dramatically refocus its attention on the world outside, particularly the world of citizens and citizenship. Asif J. Mir, Organizational Transformation

Ijtihad: The Road to Spiritual Democracy

Abstract
The ultimate spiritual basis of all life, as conceived by Islam, is eternal and reveals itself in variety and change. Without freedom and democracy ijtihad cannot be performed. Democracy is the key to opening up ijtihad—the key to solving the principal problems confronting the Muslim world today. That is the thesis of this paper. It discusses ijtihad and its role in addressing the contemporary needs of Muslim societies. My paper also explicates the way ijtihad works, and how can it be used to address the needs of Muslim societies in the twenty-first century. It brings into question: Who has the right to perform ijtihad, and how should Islam adapt to changing societal conditions, needs, and priorities in its quest for social justice and equality?

This paper also converges on the needed solutions to the prevailing crisis and development of modern Muslim societies and reconciling their understanding of Islam and the message of the Quran with changing needs, circumstances, and priorities in Muslim societies.

Permanence and Change
Perpetual change, adjustment, and movement-inevitable aspects of human society-have been recognized by every succeeding generation, as it marks its losses and gains.

Yet, at any given time, there is a local sense of continuity. But every culture, of course, experiences both continuity and change: over the longest term, these changes may be so radical that they amount to a new cultural or socio-economic form, but in the shorter term they are more often a change of content, not of form.

Whereas the basic principles that govern economy and society may stay the same, many of the devices, rules, and customs that mediate between these principles, on the one hand, and material production, on the other, are constantly developing.

Any loyalty to a social system makes sense only when we recognize the existence and importance of deep feelings of continuity, which are perhaps the very essence of a sense of culture.

In order to find reconciliation between stability and change, Islamic society finds eternal principles to regulate its collective life; for the eternal gives us a foothold in the world of perpetual change.

Change is inevitable in human life and society. Dr Muhammad Iqbal, recognized as the Poet of the East, also says that it is only revolution, which is permanent and everything else keeps on changing. In the event of constant change, can religion and religious law remain unchanged? Again the important question is what is permanent in religion? Is there any component, which changes? Does divine mean something static? Then what is the meaning of the Quranic verse ...every day He manifests Himself in yet another (wondrous) way (29:55).

Ijtihad
However since eternal principles can also be debilitating if they are understood as excluding all change, the dynamism of ijtihad is necessary. Ijtihad keeps its body and soul together with the principle derived from Quran: Nor should the believers all go forth together: If a contingent from every expedition remained behind. They could devote themselves to studies in religion, and admonish the people when they return to them—that thus they (may learn) to guard themselves (against evil). (9:122)

The science of ijtihad (or reasoning and interpretation) was developed by Muslim scholars in order to understand and apply the message of the Quran to varying societal needs and conditions. This process is based not only on the Quran and religious tradition (sunna), but also on reason, and prioritization.

Ijtihad has the meaning of being an authority in the matters of Islam; but there are two ways of being an authority and deriving opinions in the matters of Islam: one which is in accordance with the shari`a, and one which is forbidden by it.

Now, the kind of ijtihad which, in my opinion, is forbidden is that which means legislating or enacting the law, by which we mean that the mujtahid passes a judgment which is not in the Quran or the Sunna but according to his own thought and his own opinion. The sources of legislation, and the valid proofs for determining the shar`ia, are given as the Book, the Sunna and ijtihad.

The commands which are given in the shari`a from the Book and the Sunna are limited and finite, whereas circumstances and events which occur are not, so another source in addition to the Book and the Sunna must be appointed for the legislation of Divine commands - and that source is the very same as we have defined as ijtihad alra'y.

Ijtihad gradually found a wider meaning, i.e., the employment of careful consideration and reasoning in reaching an understanding of the valid proofs of the shari`a. This, of course needs a series of sciences as a suitable preliminary basis on which to develop the ability to consider and reason correctly and systematically. The `ulama of Islam gradually realized that the deduction and derivation of the precepts from the combined valid proofs of the shari`a necessitated the learning of a series of preparatory sciences and studies such as the sciences of literature, logic, the Quranic sciences and tafsir (Quranic exegesis), the science of hadith and the narrators of hadith (rijal alhadith), the science of the methodology of usul alfiqh, and even a knowledge of the fiqh of the other sects of Islam. A mujtahid was someone who was a master of all these sciences.

Ijtihad as used today means competence and expert technical knowledge. It is obvious that someone who wants to refer to the Quran and hadith must know how to explain the meaning of the Quran, he must know the meaning of the verses, which verses abrogate which verses, which ones have clear meanings and which ones ambiguous meanings - and he must be able to distinguish which hadith is valid and authoritative and which not. In addition, he must understand, on the basis of correct rational principles, incompatibilities between hadiths to the extent that it is possible for him to resolve them. In the verses of the Quran themselves, and similarly in the hadith, a series of general principles for verification and interpretation are laid down, and the use and exercise of these principles need training and practice, just as in the case of all other basic principles in every science. Like the skilled technician who knows which material to choose from all the materials available to him, the mujtahid must have proficiency and ability. In hadith, especially, there is a great deal of fabrication, the true and the false are mixed together; the expert must have the power to distinguish between them. In short, he must have enough preliminary knowledge so that he can exercise competence, authority and technical expertise.

Every day Muslims are faced with new problems in their lives, and they do not know how to confront them as Muslims. Basically, the 'secret' of ijtihad lies in applying general principles to new problems and changed circumstances. The real mujtahid is one who has mastered this secret, who has observed how things change, and subsequently how the rulings on them have changed.

The work of a mujtahid is the deduction and derivation of the precepts of the shari`a; but his knowledge and understanding of all things, in other words, his worldview, has a great influence on the decisions he makes. If we imagine a mujtahid who is always sitting in the corner of his house or his madrasa, and compare him with a mujtahid who is conversant with the currents of life, both of them refer back to the valid proofs of the shari`a, but each one of them will derive his legal rulings in a particular way, using a particular method.

In all the world's sciences - medicine, mathematics, law, literature and philosophy - branches of specialization have been created, and for that very reason progress has been accelerated in each of these branches. Some mujtahids also take as their specialization `ibadat (the rites of Islam), and others mu`amilat (transactions), some siyasat (politics), and other ahkam (criminal law); Thus, each mujtahid can study his own branch more thoroughly.

Many people wonder why it is that the mujtahids differ at times in their decrees, when the basis of their Ijtihad are the same. It should be observed that difference in scientific opinions is not to be taken as a sign of a substantial defect in the quest for knowledge. It is rather, a sign that knowledge moves in progressive steps towards perfection. Differences of opinions are to be found in all sciences, not just in fiqh.

A mujtahid who may sometimes make a mistake while practicing the act of deriving Islamic laws from their original sources - the Quran and the sunnah - but his mistake is not done blindly and at random but due to his insufficiency or inadequacy in his scientific tools or his self capacity which causes him to be unable in deriving legal law as it is formulated in the world of law and a divine Shari'ah.

Contrarily, an example is a case in which Imam Muhammad Ibn Idris al-Shafi'i, one of the founders of Islamic jurisprudence, gave a certain legal opinion in Baghdad. One year later he moved to Cairo, and in response to the same question he gave a very different opinion. Someone questioned him, "Oh Imam, last year in Baghdad you gave a different answer," and he replied, "That was in Baghdad and this is in Cairo. That was last year and this is now." When employing ijtihad, scholars considered the time, place, norms, and prevailing conditions when they rendered their religious advice and opinions.

Some scholars depend on some of these sources in formulating laws while others refuse to do so pointing out the drawbacks of these sources.

It is useful to point out the main principles, which serve as necessary conditions in the process of juristic reasoning (Ijtihad). Among them are the following:
1. Certainly, the Quran and sunnah are two main sources in formulating Islamic laws.
2. No one has the right to give his own Ijtihad in any case whenever there is a legal law in the Book of Allah and the Prophet's sunnah. "...And whatever the Messenger gives you accept it, and whatever he forbids you, abstain (therefrom)" (59:7)
3. Only one judgment for one subject falling under the same circumstances and conditions, and which represents the pure legal opinion.
4. The laws discovered by the faqih are only estimated but not final and should therefore be subjected to scientific discussion and strict legal scrutiny.
5. As a result of the previous point, we should understand that the process of juristic reasoning is a critical one in which discovered opinion undergoes a thorough accurate criticism, and evaluation in order to arrive at the correct law. No juristic reasoning could be considered sound if it is not subjected to criticism and scientific discussion.
6. Juristic reasoning should be pure and free from any fanaticism or internal and external factors such as political and sectarian tendencies and should be capable of withstanding scientific analysis and criticism. Therefore, Ijtihad is a scientific process based on research and inquiry.

It is also important to bear in mind the two aspects of religion, and it applied to all religions of the world, i.e. transcendental and transient. The transcendental is immutable whereas the transient as the word itself indicates is subject to change depending on the contingencies of the situation. What we understand by the Shari'ah is composed of both the elements i.e. transcendent and transient or, in other words, the divine and human. The Quran also incorporates both the elements. For example the institution of slavery is a transient one whereas the concepts of human dignity, equality and fraternity are all transcendental.

In a fast changing world recourse to ijtihad is a must and Islam is among those religions which approves of healthy change and allows its believers to not only grapple with the changes taking place around them but also to strive to reapply Islamic principles of jurisprudence.

Spiritual Democracy
Religious establishments impose restrictions on the contemporary practice of ijtihad. Nonetheless, democracy and freedom of inquiry and expression are essential to the practice of ijtihad and to the successful reconciliation of Islam and modernity.

Today's proponents of ijtihad take a far more expansive view. "There will be no Islamic democracy unless jurists permit the democratization of interpretation. Political elites in the Muslim world have for centuries restricted the development of democracy and political accountability by hiding behind religious principles that they proclaim to be fixed in stone. In effect, for an end run around the entire traditional apparatus of Muslim jurisprudence. Believers should instead look directly to the Quran and to the practices of Muhammad (pbuh) and his companions, and use their own efforts at interpretation to build ethical communities.

The reformist interest in ijtihad is not new. For more than a century, Muslim scholars and activists have cited the concept as they have tried to respond to the trauma of colonialism and its aftermath. In his 1934 book The Reconstruction of Religious Thought in Islam, poet Dr Muhammad Iqbal, argued for transferring "the power of ijtihad from individual representatives of (legal) schools to a Muslim legislative assembly," which would build toward "spiritual democracy, which is the ultimate aim of Islam."

The latest proponents celebrate a much more inclusive model of ijtihad. No jurist can single-handedly interpret Islam. Shariah should be by shura," or consultation, he says. "We should all consult among ourselves and conclude what God is telling us. ... Interpretation of God's message is the quintessential quality of humanity. To take away from me my right to interpret Islam, you have to deprive me of my humanity.

Creativity built on the belief that there were always new possibilities available and that God gave us this earth and this life with permission to use them creatively. Legal reasoning—even the best legal reasoning—is not the solution to our problems. Our problems are not going to be solved by having scholars think more deeply. If we limit change and innovation to only those who have qualifications to reason from the text, we are not going to get anywhere.

It is hoped that by the conclusion of this paper, the audience will see Islam in a new light, not as a form of religious dogma, but as a guide to making choices based on intelligence and reason. New awareness almost always creates more questions to answers than answers to questions. It is this mode of thinking that allows for scientific progress. In principle, a democratic process allows and encourages all questions and points of view, even those, which challenge the principles of democracy, although this is the ideal more often than the reality. When the ideal is the reality, the process remains dynamic. In a dogmatic regime, the process becomes static, even in a supposedly democratic regime. The truth has been declared and no other point of view will shake it or change it. Asif J. Mir, Organizational Transformation

Saving the Mother Earth

It is true to say that we live on a planet that is undergoing rapid changes due to the increases in population and industrial development. It is easy to feel environmental concerns, but they must be taken into account when considering our future.

It is now a proven fact that since the industrial revolution the amount of carbon dioxide in the atmosphere has increased significantly. As levels of this gas and other greenhouse gases also recently building up effect the way heat is distributed, it is predicted that there will be an increase in global temperature. It is certain that global population growth will continue for some considerable time to come. A larger global population will put expanding demands on global resources of food, water and energy and will accelerate climate and environmental deterioration.

The level of air pollution in Pakistan's two largest cities, Karachi and Lahore, is estimated to be 20 times higher than World Health Organization standards, and continuing to rise. The situation is depressing by reason of futile preparation and inept execution. Good and not so good regulations have never been enforced forcefully. In addition, enforcement does not imply effectiveness, and even if regulations were strictly enforced, many industries would be unable to comply. In 1996, only 3% of industries were able to pass the test for compliance.

For lacking combined effluent treatment facility, the wastewater is being allowed to flow into the nearest streams and causing pollution. The sub-soil waters of textile centers are highly saline and as such are unsuitable for producing high quality finished textile products. The saline or brackish sub-soil water is unfit for human consumption and also unsuitable for most of the industrial uses.

Air pollution has also become a major problem in most cities. There are no controls on vehicular emissions, which account for 90 percent of pollutants. The average Pakistani vehicle emits twenty-five times as much carbon monoxide, twenty times as many hydrocarbons, and more than three and one-half times as much nitrous oxide in grams per kilometer as the average vehicle in the United States.

Pakistan’s Perspective Plan (1988-2003) and previous five-year plans do not mention sustainable development strategies. There have also been no overarching policies focused on sustainable development and conservation. All our programs focus on reaching self-reliance in food production, meeting energy demands, and containing the high rate of population growth. Sorry to say, no priority has been accorded for curtailing pollution or other environmental hazards.

Consequently, deforestation has contributed directly to the severity of the flooding problem faced by the nation in the early 1990s. No solution has been found for the solid and liquid excreta that are the major source of water pollution in the country and the cause of widespread waterborne diseases. Because only just over half of urban residents have access to sanitation, the remaining urban excreta continue to be deposited in farms or on roadsides, into waterways, or incorporated into solid waste. Thus the vegetables grown from such wastewater have serious bacteriological contamination. Gastroenteritis, widely considered in medical circles to be the leading cause of death in Pakistan, is transmitted through waterborne pollutants.

Transportation contributes to four of the six criteria pollutants: ozone, carbon monoxide, particulate matter, and nitrogen dioxide. Pakistan’s transportation planning (if it all there is any) must take into account the impacts on both the natural and human environments. Transportation projects should closely see how they might impact the community, the natural environment, and our health and welfare.

In crowded streets filled with buses, trucks, automobiles, and motorcycles, often honk senselessly. Traffic noise should be reduced through a program of shared responsibility. Thus, provincial and local governments should practice compatible land use planning and control in the vicinity of roads. Local governments should use their power to regulate land development in such a way that noise-sensitive land uses are either prohibited from being located adjacent to a road, or that the developments are planned, designed, and constructed in such a way that noise impacts are minimized.

The EPA should also promote bicycle and pedestrian transportation accessibility, use, and safety. A long-range plan is needed to provide the development and integrated management and operation of transportation systems and facilities, including pedestrian walkways and bicycle transportation facilities.

Protecting public health, as well as preserving Pakistan's natural wonders, has made environmental protection increasingly important. Environmental issues attach more significance because under provisions of a World Trade Organization (WTO) agreement, Pakistan will have difficulty after 2005 exporting products from industries without adequate environmental safeguards.

Because Pakistan, along with other developing countries, has argued that it needs to be free of emission ceilings in order to develop its economy, the country has not taken on any emission reduction commitments under the United Nations Framework Convention on Climate Change, nor is Pakistan a signatory to the Kyoto Protocol.

There are many things we can do to help reduce damage to our local, and therefore global, environment. An obvious one is attempting to reduce unnecessary consumption of products and power. Good insulation, lower heating thermostat settings, turning off appliances, solar heating and so on, as well as sensible use of water could be considered. Care can be taken to try to purchase goods which use less packaging waste and if possible less transportation. Where meat eaters should of course be concerned about animal welfare, vegetarians should be careful about the total amount of energy used in the production and transport of their food, which in some cases can threaten the effective environmental benefit of such a lifestyle.

The only course of action for us must surely be to make our individual effort to care for our world and encourage others, especially the young, to do the same. By working together at a local, national and international level it should be possible for our Mother-earth to have a viable future. www.asifjmir.com Organizational Transformation

Fate and Divinity - Islamic perspective

Out and out, fate is for those too weak to determine their own destiny. I have many reasons to believe that we create our fate every day, and every moment we live. Thus and so, each man is the architect of his own fate.

Fate comes down on those who do nothing but curse their fate. In point of fact, it utterly leads the willing, and drags along the reluctant. Implicitly and explicitly, such are the people who live and die with their music still unplayed. They never dare to try.

Just the same, those who have the power to push back the tides of consequential forces, can actually change their fate. And those who can’t are the people who ought to change their attitude. This implies that there is no fate but our decisions that make or unmake it.

Fate is just a fancy way of saying luck. Once a fortune teller told Hitler that he had no lines in his hand to show bright prospects and hence a bad fate ahead. He took a knife, incised a line on his palm and said, ‘That’s upto me how I draw my fate.” By the way, Hitler was a leader who was a victim of fate owing to wrong decision.

And never forget that winners refuse to believe in fate and losers use it as an excuse. To change your fate, you must first change yourself, as it is you who created your fate.

Some believe that one's fate may be ascertained by divination. That’s true in Islam and Allah is referred to as the Divinity. Among Muslims, there is a sphere in which human beings are perfectly free to choose between moral options. Here people have a freedom to choose good or bad options. A person has complete control in this sphere over his intentions. Even here, although he has the perfect freedom to choose, he is not free to carry out these intentions.

Man is thus partly free and partly subject to deterministic forces. He will nevertheless be held accountable for acts that he intended to do out of his free will. He can make his own fate. He has been shown both the paths, of virtue and vice, of truth and falsehood. He has been given complete freedom of choice between the two. He needs to exercise this freedom responsibly.

The belief that everything which happened, and will happen is according to the knowledge, will and command of Allah is called Taqdeer. Belief in Taqdeer is obligatory. Strong belief in Taqdeer will indicate that Allah’s wish is in this occurrence and it cannot be opposed. And Taqdeer happens to be the synonym of destiny and has nothing to do with fate.

Allah states in Surah Aal-e-Imran: “(After you have consulted) and when you have firmly decided, then have trust on Allah (and proceed to do what you have decided to do). Verily, Allah loves those who place reliance (on Him).”

In a hadith compiled by Tirimizi, Jabbir (Radi Allah anhu) narrates that Muhammad (sallallahu alayhi wasallam) said: “You can never be a Mu’min as long as you do not believe in Taqdeer in its good and its bad to such an extent that whatever is to happen will not be warded off and whatever is not to happen will not occur.

Nonetheless, in keeping with social precepts, Man is free to choose his actions but must bear the natural consequences of them. The laws governing the physical as well as the human social universe are unchanging and constant. Whosoever follows the Divine Law, even if to a very small extent, and does noble deeds will see pleasant results. As in Chapter 99, Verse 7-8 of the Holy Qur’an, Allah says “And whosoever goes against the law, even if to a very small extent, would get appropriate punishment.”

Through and through, the end of the matter is an abstract expression: destiny and not fate is the verdict of divinity. Asif J. Mir Organizational Transformation

Bureaucracy and Change

While new technologies, new paradigms of governance, and new management structures are being put forward the bureaucracy of Pakistan is driving into the future using only rear view mirror.

At the beginning of the twenty-first century, change is everywhere. The reality of yesterday proves wrong today, and nobody really knows what will be the truth tomorrow. Social, political and economic change has come fast like a small boat dancing on the waves. People feel that they do not have any influence In the mainstream of this environmental milieu, people of Pakistan are detesting bureaucracy, from inside and outside: red tape, punctiliousness, delay, extra social overhead, unresponsive monopoly of authority; professional deficiency; and obsolete policy planning.

Below the politically appointed ministers is the civil service. Efforts to reform and modernize the traditional civil service were never made to improve the professional competencies of senior civil servants. The prevailing unanswered issues demonstrate that the training acquired by government officers at NIPA or Pakistan Administrative Staff College is ineffective, redundant and unproductive. Thus the need to reform has fallen behind its expansion in size and functions, making Pakistan an over-administered society. All governments pared back the state's control over the economy but failed to restrain the growth of the state bureaucracy and allowed its standards and efficiency to decline.

Our bureaucracy tries to fulfill government strategies, which had been formulated years ago, under totally different baseline conditions. Service quality is often not more than an empty phrase. The competence of our bureaucracy can be measured from the fact that it could not workout a policy for urbanization. Consequently, luckless consumers continue to be treated worse than one-time colonial rulers. Everyone has tales of dealing with bureaucrats who seem utterly unsympathetic to real problems and explain why the rules don’t allow a solution.

Our bureaucracy has utterly failed in using creativity in policy making. Thus, it could not generate new ideas for issues like unemployment, economic development and poverty alleviation. Management creativity is about using simple techniques to find innovative solutions to prevailing problems. And creativity, which is extraterrestrial skill to our bureaucracy, isn't just nice-to-have. In a fast change, furious public administration, it's a matter of survival.

Change happens. And while we can't control much of the world changing around us, we should know how to respond. We can choose to anticipate and embrace changes or resist them. Resisting change is like trying to push water upstream. Our bureaucracy is recognized as the one that resists change. It's much harder for bureaucracy to admit to its own change resistance.

Pakistan’s bureaucracy defends the status quo long past the time when the quo has lost its status. (Status Quo Ante Erat is, literally, state of things as it was before, meaning the present current, existing state of affairs. "Maintaining the Status quo" usually connotes to "keep things the way they presently are").

There are some problems with bureaucracies: red tape, duplication, and waste. Red tape is the existence of complex rules and procedures that must be followed to get something done. Duplication occurs when two government agencies seem to be doing the same thing, such as when the Customs Service and the Narcotics Control Board both attempt to intercept illegally smuggled drugs.

Our bureaucratic structure has failed owing to lack of management scientists, competent economists, and outstanding professionals. Brain drain is another reason. No institution has ever attempted to develop a national agglomeration of competent managers. All academic institutions are ineffective.

Today's bureaucracy continues without an object, multiple layers of unneeded staff, endless reports with little value, and gridlock. The basic managerial models and practices within government are behind those used today. The system itself facilitates entrenchment, mediocrity, decay and inertia. Given these assertions as premises it should be explored what can be learned and translated from the private sector's organizational structures and practices to cause a renaissance in bureaucracy. Organizational schema as well as leadership and managerial practices can be explored for their potential to contribute to bureaucracy.

The amount of information and data is doubling every few years. Even in poorer economies Intranet is being used for inter-department data transfer, files exchange, and information share, but our bureaucracy is far from the fundamental concepts of Management Information Service. In this situation of sheer chaos, suddenly computer network offers a new order. When the world has largely benefited from the fruits of computer use, a question might be asked: do our government managers know computer basics?

The bureaucracy of Pakistan should move away from rule governance to value-based management. Value-based management seeks to give employees more freedom when carrying out their job functions. In a time of radical change, increased public expectations and many new tasks, the bureaucratic structure needs to be able to provide a flexible service. Rules and procedures, which are far too rigid, can prevent the public obtaining a service that matches their needs and wishes. But if value-based management is to work, a common set of values is required.

The goal - or vision - for value-based management should be the set of values adopted by Pakistan’s civil bureaucracy. These values require that Islamabad, as the capital and influential center for South Asian Region, must act as the driving force behind human, cultural and economic development. It is imperative that our bureaucracy can provide services, which transforms it to a role model.

We need to inculcate professionalism, expertise, competence and systems to make our civil services, meet the realities of the 21st century. This is high time to part ways from poor governance, inertia, lack of knowledge that spawned a culture in which wasteful expenditures, leakages of resources and low efficiency are the norm. Sound policies cannot see the light of day until our institutional capacity is strengthened and reoriented. Change in the brass tacks of our bureaucracy provides a way into the future. (www.asifjmir.com)