Zohaib Tariq
Civil service reform is once again making headlines in Islamabad. The government has floated new proposals, mostly focused on tinkering with recruitment exams and procedures. But while attention is given to entrance tests, interviews, and promotions, there is a deafening silence on the deeper malaise of our bureaucracy—its colonial legacy and the entrenched master–slave mindset. How can reforms succeed if the very DNA of the institution remains unchallenged?
Our recruitment model today is not far from Plato’s ancient idea of the “philosopher-king”—a ruler tested for knowledge of worldly affairs, armed with intellectual ability, and entrusted with absolute authority to govern. In Pakistan, this takes the form of a Deputy Commissioner or senior bureaucrat whose entry into service depends on intellect and bookish knowledge. Yet there is little or no assessment of their moral compass, ethical orientation, or capacity for humility and justice. The result is unsurprising: corruption seeps in, power is abused, and a colonial culture of dominance persists, where officers behave less like servants of the people and more like masters of their fiefdoms.
If we are to search for guidance, we need not turn only to Plato. Closer to home and infinitely richer in moral vision is Hazrat Ali (RA)’s famous letter to Malik al-Ashtar, written when he appointed him governor of Egypt. This letter, preserved in Nahj al-Balagha, is one of the most profound documents of governance in human history. It does not dwell on examinations or procedures, but on the qualities of character, humility, and justice required of those who govern.
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Ali (RA) reminds Malik that government is not a privilege but a trust (amanah). He instructs him: “Infuse your heart with mercy, love, and kindness for your people. Do not stand over them like greedy beasts who feel it is enough to devour them, for the people are of two kinds: either your brothers in faith, or your equals in humanity.”
In this one line lies a complete rejection of the colonial master–slave mindset. The people are not subjects to be ruled over but equals to be served with compassion. Contrast this with the culture of many of our bureaucrats, who still behave as lords of the district—dispensing favors, demanding deference, and keeping the public at a distance.
Ali (RA) further warns against the corrupting influences that creep into governance: “Never take counsel of a miser, for he will vitiate your magnanimity and frighten you of poverty. Do not take counsel of a coward, for he will discourage you from pursuing what is right. Do not take counsel of the greedy, for he will instill greed in you and turn you into a tyrant. Miserliness, cowardice, and greed deprive man of his trust in God.”
These words cut to the heart of our governance crisis. Too often, officials surround themselves with sycophants, opportunists, and vested interests who feed their fears and ambitions. Instead of being guided by integrity and trust in God, they are driven by greed, insecurity, and self-preservation.
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Ali (RA) also offers direct advice on arrogance: “Do not say: ‘I am your overlord and dictator, and you should therefore bow to my commands.’ For this will corrupt your heart, weaken your faith, and create disorder in the state.” Here is the antidote to the very culture that persists in our civil service today—the colonial posture of authority. Ali (RA) reminds his governor that authority without humility is a poison: it corrupts the heart of the ruler and destabilizes the polity.
So where does this leave Pakistan’s reform agenda? If we take Hazrat Ali’s (RA) guidance seriously, then civil service reform must go beyond intellectual testing. What is required is an ethical filter in recruitment, ensuring that those who enter service do so not merely with competence, but with character. This means introducing an additional layer in the process. Candidates should be evaluated for honesty, justice, integrity, courage, compassion, and temperance. They must demonstrate a commitment to service, not a lust for power or wealth. Public service must be seen as a trust, not a privilege.
How can this be done? A two-tier approach is essential. First, psychological and ethical assessment should be integrated into recruitment. Candidates can be tested through structured scenarios, ethical dilemmas, and interviews designed to probe their values. For instance, how would they respond to pressure from political elites? Would they protect the weak even at the cost of personal loss? Would they uphold the law against the powerful?
Second, pre-application profiling should be introduced. State institutions such as the Special Branch or Intelligence Bureau already maintain systems of background checks. These can be refined to evaluate the moral compass and reputation of applicants. A candidate with a history of dishonesty, arrogance, or exploitation of others should not be entrusted with public office.
Critics may argue this is idealistic. Yet the alternative is what we already see: a civil service that remains an heir to the Raj, disconnected from the people, marred by corruption, and resistant to reform. Hazrat Ali’s (RA) charter shows us that reform is not about procedures alone but about cultivating rulers who are also servants, leaders who see governance as a trust before God.
Pakistan does not need philosopher-kings who rule with intellect but lack humility. It needs public servants who embody justice, honesty, compassion, and accountability. If we look to Hazrat Ali’s (RA) timeless guidance, we may finally begin to dismantle the colonial mindset and build a bureaucracy worthy of a free nation—one where governance is rooted not in arrogance, but in mercy, justice, and trust.
