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Tuesday 2 June 2009 - 06:02
Islamic Reform
Story Code : 6027
By: Muhammad Jawad Sahibi
Islamic reform is revolutionary – revolutionary in though; revolutionary in culture; revolutionary in ethics; and revolutionary in spirituality. Islamic reform presents change in the direction of human growth and perfection. In this movement it is necessary to combat dissatisfactory mannerisms and habits as well as dissatisfactory systems of government and must force justice upon the society. Therefore, the Prophet of Islam stated that there are two jihads which are obligatory upon mankind: the greater jihad which is the fight against oneself and the minor jihad which is the fight against enemies.
The Imams made their followers aware of both of these commands during their age when the society was filled with corruption. Hussayn bin Ali (a) stood up and fought militarily against oppression and corruption under the banner of social reform. As the groundwork for a social revolution was forming he invited his followers to self-purification and piety. This does not only show the Islamic goal – spiritually training individuals – but it is also intellectual and of grave importance. If the reformers of the society are not righteous they would not correctly understand what reform means not would they be able to overcome corruption. This is why many reformists who did not have the adequate amount of self-purification and piety surrendered to their enemies – or at least were not successful in what they were trying to accomplish. Sometimes they did overcome their enemies only to become the enemy afterwards. The victory of the Abbasids over the Umayids and the corruption that seeped into their government afterwards is a clear example of this claim.
Also, individual reform without social reform is of no use because growth occurs during these social struggles.
Furthermore, in a social institution the leader is important. If the institution is corrupt it would not matter if one of the workers was upright. The importance is with the leader who could create a just system.
Therefore, Islam gives grave importance to the suitability of the leader. There is great emphasis upon the intellectual and social leader to be righteous because he places a great effect on the intellectual, spiritual, cultural, and ethical dimensions of the society.
Imam ‘Ali (a) said: “People are more similar to their leaders than they are their fathers.”
This is why the Prophet of Islam (s) believes that the leaders of a society must be reformed before the people are reformed. He states: “There are two segments of my nation. If they become righteous (are reformed) the people will also become righteous. If they become corrupt then the people will become corrupt. These two segments are the religious and political leaders.” [Khisal, p.81, h.11]
Therefore, reforming the system of leadership and the social system is a necessity for reforming the people of a society. Hence, social reform and individual reform cannot be separated as Imam Sadiq (a) said: “The people will not be reformed except by the hands of the imam (the most righteous form of leadership).” [Bihar al-Anwar, v.23, p.22]
Islamic reform is revolutionary – revolutionary in though; revolutionary in culture; revolutionary in ethics; and revolutionary in spirituality. Islamic reform presents change in the direction of human growth and perfection. In this movement it is necessary to combat dissatisfactory mannerisms and habits as well as dissatisfactory systems of government and must force justice upon the society. Therefore, the Prophet of Islam stated that there are two jihads which are obligatory upon mankind: the greater jihad which is the fight against oneself and the minor jihad which is the fight against enemies.
The Imams made their followers aware of both of these commands during their age when the society was filled with corruption. Hussayn bin Ali (a) stood up and fought militarily against oppression and corruption under the banner of social reform. As the groundwork for a social revolution was forming he invited his followers to self-purification and piety. This does not only show the Islamic goal – spiritually training individuals – but it is also intellectual and of grave importance. If the reformers of the society are not righteous they would not correctly understand what reform means not would they be able to overcome corruption. This is why many reformists who did not have the adequate amount of self-purification and piety surrendered to their enemies – or at least were not successful in what they were trying to accomplish. Sometimes they did overcome their enemies only to become the enemy afterwards. The victory of the Abbasids over the Umayids and the corruption that seeped into their government afterwards is a clear example of this claim.
Also, individual reform without social reform is of no use because growth occurs during these social struggles.
Furthermore, in a social institution the leader is important. If the institution is corrupt it would not matter if one of the workers was upright. The importance is with the leader who could create a just system.
Therefore, Islam gives grave importance to the suitability of the leader. There is great emphasis upon the intellectual and social leader to be righteous because he places a great effect on the intellectual, spiritual, cultural, and ethical dimensions of the society.
Imam ‘Ali (a) said: “People are more similar to their leaders than they are their fathers.”
This is why the Prophet of Islam (s) believes that the leaders of a society must be reformed before the people are reformed. He states: “There are two segments of my nation. If they become righteous (are reformed) the people will also become righteous. If they become corrupt then the people will become corrupt. These two segments are the religious and political leaders.” [Khisal, p.81, h.11]
Therefore, reforming the system of leadership and the social system is a necessity for reforming the people of a society. Hence, social reform and individual reform cannot be separated as Imam Sadiq (a) said: “The people will not be reformed except by the hands of the imam (the most righteous form of leadership).” [Bihar al-Anwar, v.23, p.22]
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