Manifestations of the All-Merciful. - Author(s): Abu Muhammad Zaynul Abidin O Allāh, Reform Every Uneven Affair of the Muslims أَللَّهُمَّ أَصْلِحْ كُلَّ فَاسِدٍ مِنْ أُمُورِ الْمُسْلِمِينَ O Allāh, Reform Every Uneven Affair of the Muslims The Meaning اَصْلِحْ (Aslih): This imperative verb is normally translated as ‘Reform!’ and ‘Rectify!’ It originates from the word al-salāh, which means ‘equilibrium’ and ‘balance.’ And ‘salāh’ is the opposite of the word ‘fasād’, which according to Rāghib al-Isfahānī means: خُرُوجُ الشَّيءِ عَنِ الإِعْتِدَالِ. “The deviation of an entity from its equilibrium.”1 Consequently, the word aslih literally means ‘Restore [such and such a thing or affair] to [its] equilibrium!’ And the word فَاسِد “fāsid” means ‘something out of its equilibrium أُمُوْرُ الْمُسْلِمِينَ Umūru’l Muslimīn means “Affairs of Muslims.” Thus we are asking Almighty Allāh to restore all those affairs of the Muslims, which have lost their equilibrium and become distorted. Such affairs may pertain to individual or social life, and may concern all the members of the Muslim ummah or a certain group in particular. As explained earlier [in the previous discussions of the supplication], whenever one prays for something, he or she must also seek its respective solution. The same law applies here too. Seeking reform in any matter should be preceded by knowledge and effort to facilitate the reform. As we pray for equilibrium in the affairs of the Muslims, we should try to: (1) Identify those Muslim affairs which are in the state of disequilibrium, (2) Acquire knowledge about the correct and most efficient ways to rectify the state of affairs, and (3) Prepare ourselves to effect equilibrium to these respective affairs. Self-reform is the Beginning Before embarking on any kind of reform, the aspirant of reform should have the competency to effect it. Mere ‘aspiration’ to see reform does not qualify one to effect the same. And the most fundamental condition of qualifying to reform others is ‘self-reform.’ In other words, one must ensure that he or she enjoys the state of equilibrium in order to be able to effect it elsewhere. Otherwise, it would mean that disequilibrium can effect equilibrium, the absurdity of which is quite clear. Metaphysicians express this reality as follows: فَاقِدُ الشَّيءِ لاَ يُعْطِيه. “One who does not possess a thing cannot confer the same.”2 The chaos created by so-called reformers of the past is due to this very reason. They set out to confer equilibrium to the nation, but instead increased its state of disequilibrium. The reason behind this was that they themselves did not enjoy inner stability. They had sullied their souls with selfish desires and their reform movement was nothing but another manifestation of their selfish interests. They forgot that the transience of their life would not be the end of the story. Rather, their ‘so-called reform’ would be left as a destructive heritage for future generations to inherit. An apt manifestation of such a reform movement is ‘the Renaissance’, which instead of bringing life to the nations, created a foundation for the destruction of the future generations. The spiritual crisis in the Western world partly reflects this contention. The Holy Qur’ān says: وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُوا فِي الأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ. أَلاَ إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلٌكِنْ لاَ يَشْعُرُونَ “And when it said to them, do not create disequilibrium (mischief) in the earth, they say verily we are reformers. Mind, they themselves are mischief mongers, but they are not aware.”3 This is a very dangerous state, for the hypocrites believe that they really are reformers [after engaging in repetitive ills and losing their power of identifying the elements of equilibrium and disequilibrium]. This reflects their compound ignorance. They imagine that they are reformers and have conviction about the matter whereas in reality, they are mischief mongers. The following are verses from the Holy Qur’ān and traditions that underline the essential requisite of self-reform before one ever tries to embark upon reforming others: 1. Almighty Allāh says in chapter 10, verse 35: أَفَـمَنْ يَهْدِي إِلـى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لاَ يَهِدِّي إِلاَّ أَنْ يُهْدَى “…Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided?” Readers should not limit ‘guidance’ just to conceptual knowledge that one acquires after having been taught what is right and wrong. Rather ‘guidance’ is a change of the previous state of deviation. When one follows the religion properly and rectifies his previous state, then only can he be known to be guided. 2. Imām ‘Alī (as) is reported to have said: عَجِبْتُ لِمَنْ يَتَصَدَّى لإِصْلاَحِ النَّاسِ وَنَفْسُهُ أَشَدُّ شَيْءٍ فَسَاداً فَلاَ يُصْلِحُهَا وَيَتَعَاطَى إِصْلاَحَ غَيْرِهِ. “I am surprised at one who takes charge of reforming the people while his soul is in greater need of reform, and he does not reform it but undertakes to reform others.”4 3. Imām ‘Alī (as) is reported to have said: إِنْ سَمَتْ هِمَّتُكَ لإِصْلاَحِ النَّاسِ فَابْدَأْ بِنَفْسِكَ، فَإِنَّ تَعَاطِيكَ صَلاَحَ غَيْرِكَ وَأَنْتَ فَاسِدٌ أَكْبَرُ الْعَيْبِ. “If your aspiration rises to reform the people, then start with your self, because your mission to reform other than yourself while you are corrupt is the greatest of deficiencies.”5 4. Imām ‘Alī (as) is reported to have said: مَنْ لَمْ يُصْلِحْ نَفْسَهُ لَمْ يُصْلِحْ غَيْرَهُ. “Whosoever does not reform himself would not reform others.”6 Footnotes: 1.Mufradātu Alfāzi’l Qur’ān, new ed., pg. 636 2.This is also a proverb in the Arabic language. 3.Holy Qur’ān, 2:11-12 4.Ghuraru’l Hikam wa Duraru’l Kalim, tr. 4853, pg. 240 5.Ibid., tr. 4765, pg. 237 6.Ibid., tr. 4772, pg. 237
Posted on: Mon, 19 Jan 2015 00:44:12 +0000
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