O Allāh, Reform Every Uneven Affair of the Muslims

Mar 2, '13 9:55 AM for everyone

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.”

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.”

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.”

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.”

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.”

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.”

The Reality of Self-Reform

Having understood the fundamental requisite of self-reform, let us now try to understand its reality. What is ‘islāh al-nafs’ (self-reform) in its real sense? As understood earlier, the word ‘islāh’ stands for ‘effecting equilibrium [in an entity].’ Therefore ‘Islāh al-nafs’ would mean ‘effecting equilibrium in the soul.’ And when does a soul enjoy its equilibrium?

To respond to this query we must understand the basic faculties of our souls. The soul of the human being possesses the following three main faculties:

1- The Reality of the Intellect (al-quwwat al-’aqliyyah)

2- The Faculty of Desire (al-quwwat al-shahwiyyah)

3- The Faculty of Anger (al-quwwat al-ghadabiyyah)

If the faculty of intellect does not deviate towards the directions of excess (ifrāt) or negligence (tafrīt) and the faculties of desire and anger are subservient to the faculty of the intellect, the soul would enjoy its equilibrium. And this, according to some ethicians is the state of ‘adālah (equilibrium). The esteemed mystic Mullā Hādi Sabzawārī in his excellent commentary of Du‘ā Jawshan al-Kabīr, called Sharh al-Asmā’ says:

إِنَّ لِلإِنْسَانِ ثَلاَث قِوى: قوّةٌ دَرَّاكَةٌ، وقُوّةٌ شَهْوِيَّةٌ، وقُوّةٌ غَضَبيّةٌ، فَانْحِرَافُ الْقُوّةِ الدَرَّاكَةِ مِنْهُ إِلـى جَانِبَي الإِفْرَاطِ وَالتَّفْرِيطِ يُسَمَّى (جُرْبُزَة) وَ (بَلاَهَةَ) وَاعْتِدَالُهَا (حِكْمَةٌ)، وَانْحِرَافُ الْقُوَّةِ الشَّهْوِيَّةِ إِلـى طَرَفَيِ الإِفْرَاطِ وَالتَّفْرِيطِ يُسَمّى (شَرَهًا) وَ (خُمُوْدًا) وَاعْتِدَالُهَا (عِفّةٌ)، وَانْحِرَافُ الْقُوّةِ الْغَضَبيَّةِ إِلـى حَدَّي الإِفْرَاطِ وَالتَّفْرِيطِ يُسَمّى (تَهَوُّرًا) وَ (جُبْناً) وَاعْتِدَالُهَا شُجَاعَةٌ. وَهٌذَا الإِعْتِدَالُ هُوَ الْمُسَمَّى (بالْعَدَالَةِ) وَهُوَ الصِّرَاطُ الْمُسْتَقِيْمُ الَّذِي هُوَ أَحَدُّ مِنَ السَّيْفِ وَ أَدَقُّ مِنَ الشَّعْرِ...

“Surely the human being has three faculties [of the soul]:

• The faculty of comprehension (sometimes known as faculty of intellection)
• The faculty of appetite
• The faculty of anger (also translated as the irascible faculty)

The deviation of the faculty of comprehension towards the two directions of excess and negligence are called jurbuzah(deception) and balāhah (silliness) respectively, and its state of equilibrium is known as al-hikmah (wisdom);

The deviation of the faculty of appetite towards the two directions of excess and negligence is called sharah (gluttony) andkhumūd (stillness) respectively, while its state of equilibrium is known as al-‘iffah (temperance/chastity);

The the deviation of the faculty of anger towards the directions of excess and negligence is known as tahawwur (recklessness) and jubnah (cowardice) respectively, whereas its state of equilibrium is called al-shujā‘a (courage/bravery).

And this state of al-i‘tidāl (equilibrium of the aforementioned three faculties) is called al-‘adālah (justice) and it is the straight path (sirāt al-mustaqīm) which is sharper than the sword and thinner than hair… ‘“

In order to have a better picture of what Mullā is trying to say, let us look at what Mullā Fayd Kashānī has to say in his al-Mahajjat al-Baydā’:

...أمّا قوّةُ العِلْمِ فَحُسْنُهَا وَ صَلاَحُهَا فِيْ أَنْ تَصِيْرَ بِحَيْثُ يَسْهُلُ لَهَا دَرْكُ الْفَرْقِ بَيْنَ الصِّدْقِ وَالْكِذْبِ فِي الأَقْوَالِ وَبَيْنَ الْحَقِّ وَالْبَاطِلِ فِي الإِعْتِقَادَاتِ وَبَيْنَ الْجَمِيْلِ وَالْقَبِيْحِ فِي الأَفْعَالِ فَإِذَا تَحَصَّلَتْ هٌذِهِ الْقُوَّة حَصَلَ مِنْهَا ثَمَرَةُ الْحِكْمَةِ وَالْحِكْمَةُ رَأْسُ الأَخْلاَقِ الْحَسَنَةِ وَهِيَ الَّتِي قَالَ اللٌّهُ تَعَالـى فِيْهَا ) وَمَنْ يُؤْتَ الْحِكْمَةُ فَقَدْ أُوْتِيَ خَيْرًا كَثِيْرًا ( وَإمّا قوّةُ الْغَضَبِ فَحُسْنُهَا فِيْ أَنْ يَقْتَصِرَ اِنْقِبَاضُهَا وَاِنْبِسَاطُهَا عَلى حَدِّ مَا تَقْتَضِيْهِ الْحِكْمَةُ، وَكَذٌلِكَ الشَّهْوَةُ حُسْنُهَا وَصَلاَحُهَا فِي أَنْ تَكُوْنَ تَحْتَ إِشَارَةِ الْحِكْمَةِ أَعْنِي إِشَارَةُ الْعَقْلِ وَ الدِّيْنِ، وَأَمّاَ قُوّةُ الْعَدْلِ فَهِيَ فِي ضَبْطِ قُوَّةِ الْغَضَبِ وَالشَّهْوَةِ تَحْتَ إِشَارَةِ الْعَقْلِ وَالشَّرْعِ …

“The rational faculty is sound and good when it is easily able to discriminate, that is, to distinguish honesty from lies in speech, truth from falsehood in questions of belief, and beauty from ugliness in actions. When this faculty is sound it bears fruit in the form of wisdom, which is the chief of the good traits of character, and regarding which God has said, And whosoever is granted wisdom has truly been granted abundant good. Regarding the faculty of anger, this is sound when its movements lie within the bounds required by wisdom. Likewise, the faculty of desire is sound and good when it is under the command of the religion and the intellect. As for the faculty to effect a just equilibrium, it is this which sets desire and anger under the command of the intellect and the religion…”

Ethicians also quote a tradition that refers to the aforementioned reality:

Imām ‘Alī (as) is reported to have said:

أَلْفَضَائِلُ أَرْبَعَةُ أَجْنَاسٍ: أَحَدُهَا الْحِكْمَةُ وَقِوَامُهَا فِي الْفِكْرَةِ، وَالثَّانِي الْعِفَّةُ وَقِوَامُهَا فِي الشَّهْوَةِ، وَالثَّالِثُ الْقُوَّةُ وَقِوَامُهَا فِي الْغَضَبِ، وَالرَّابعُ الْعَدْلُ وَقِوَامُهُ فِي اِعْتِدَالِ قِوَى النَّفْسِ.

“Virtues are four kinds: The first is wisdom (al-hikmah) which is sustained by intellection (al-fikrah), the second is the temperance (al-‘iffah) which is sustained by desires (al-shahwah), the third is power (al-quwwah) which is sustained by anger (al-ghadab), and the fourth is justice (‘adālah) which is sustained by the equilibrium of the faculties of the soul.”

The equilibrium of the soul can be achieved by following the Holy Qur’ān and the Sunnah, which cover Islamic Ideology, Islamic ethics, Islamic law, etc. We must remember however, that equilibrium has different levels. And in order to find one’s way to the higher levels one needs a qualified guide for proper direction, since there is always the danger of stumbling and falling. However, as mentioned earlier, it is possible for a very few to traverse the journey without the direct guidance of a specific master.

The Grand Āyatullāh Jawādī Āmulī says:

ابدال در اصطلاح سالكانى هستند كه تحت تدبير شخص معين نيستند. و از آنها بعنوان ((مفرِد) يا ((مفرَد)) ياد مي شود چه اين كه اينها راه را به تنهائي طي مي كنند. گرچه سخت است ولي رفتني است و گرچه پيشرفت انسان تحت نظر مدير و مدبر بيشتر است، لكن بتنهائي هم مي توان طي طريق نمود

“Abdāl technically stands for those wayfarers on the path of God who are not trained by a specific master. They are also called “mufrid” or “mufrad” This is because they traverse the path by themselves. Despite this being difficult it can be traversed, and although the human being progresses farther under the tutelage of a master and supervisor, one can still traverse the path by himself.”

He also narrates:

وقتي از عارفي پرسيدند: ((ابدال)) چند نفرند؟ فرمود: ((اَرْبَعُوْنَ نَفْسًا)) ابدال چهل تن هستند، و سوال كردند كه: چرا نگفتيد: ((اَرْبَعُوْنَ رَجُلاً))، چهل مردند، و گفتيد چهل نفس هستند؟ در جواب گفت: اولاً: همه اين بزرگان مرد نيستند، بلكه در بين آنان زنان هستند. و ثانياً: كسي كه به مقام ابدال نائل مي آيد انسان است و انسان بودن اختصاص به زن يا مرد ندارد.

“When a saint was asked how many are the ‘abdāl’? He responded by saying, ‘Arba‘ūna nafsan’ (40 souls). He was asked: Why did you say ‘forty souls’ instead of ‘forty men’? He responded: ‘Firstly: not all of these great personalities are men; rather, we also have women among them’; and secondly: whosoever attains the station of the abdāl is ‘a human being [in the true sense of the word]’, and being human is not restricted to men.”

Seeking the support and intercession of the Holy Prophet (s) and his infallible progeny who enjoy proximity to God and who always stand unparalleled, can enable one to soar very high. In fact some great saints have said things worthy of reflection:

1. The late saint Āyatullāh Sayyid Hāshim al-Mūsawī reports Āyatullāh al-’Uzmā Sayyid ‘Alī Qādī al-Tabātabā’ī, the spiritual mentor of  ‘Allāmah  al-Tabātabā’ī to have said:

قَالَ لِي أُسْتَاذِيْ الْمَرْحُوْم اَلقَاضِيْ قُدِّسَ سِرّهُ: أَنَّهُ مُحَالٌ أَنْ يَصِلَ إِنْسَانٌ إِلـى مَقَامِ التَّوْحِيْدِ بدُوْنِ طَرِيْقِ سَيِّدِ الشُّهَداءِ عَلَيْهِ السَّلاَمِ.

“My teacher, Marhūm Qādī (may his spirit be sanctified) said to me that it is impossible for a human being to attain the station of tawhīd [proximity to God] without the path of Sayyid al-Shuhadā.”

2. Āyatullāh Muhammad Husayn Tehrānī in his ‘spirit Immaterial’ narrates that Sayyid ‘Alī Qādī Tabātabā’ī said:

وصول به مقام توحيد و سير صحيح الي الله و عرفان ذات احديت عزّ اسمُه بدون ولايت امامان شيعه و خلفاي به حق از علي بن ابي طالب (ع) و فرزندانش از بتول عذراء محال است

“It is impossible to attain the station of Divine unity and traverse correctly towards God and attain the knowledge of the His Unique Essence (Invincible is His Name), without the guardianship of the Shī‘ah Imāms (upon whom be peace) and the true Caliphs starting from ‘Alī bin Abī Tālib and his progeny through the Batūl-e-‘Adhrā’ (Hadrat Fātima (as)).”

3. ‘Allāmah Tabātabā’ī, the author of al-Mīzān, is reported to have said:

آن حضرت (امام الحسين (ع)) را براي رفع حجاب و موانع طريق نسبت به سالكين راه خدا عنايتي عظيم است

“That Hadrat [i.e. Imām Husayn (as)] has great attention towards the wayfarers of the path of God in removing the veil and impediments on the path of God.”[

4. Āyatullāh Qādī Tabātabā’ī, the spiritual mentor of ‘Allāmah Tabātabā’ī is reported to have said:

اگر من به جائي رسيده باشم از دو چيز است:(1) قرآن كريم, (2) زيارت سيد الشهداء

“If I have attained any station, it is by two things: (1) The Noble Qur’ān, and (2) Ziyārah of Sayyid al-Shuhadā’ [Doyen of the Martyrs].”

5. Sayyid ‘Ādil al-’Alawī, quotes his late mentor, the pious Shi’ite Marja’, Āyatullāh al-’Uzmā Shahāb al-Dīn al-Najafī al-Mar’ashī as having advised him as follows:

إِذاَ اَرَدْتَ التَّوْفِيْقَ فِيْ حَيَاتِكَ الْعِلْمِيَّةِ فَعَلَيْكَ بثَلاَثَةِ أَعْمَالٍ: الأَوَّلُ: كُنْ دَوْماً عَلىَ طَهَارَةٍ وَوُضُوْءٍ فَإِنَّهُ يُنِيْرُ الْقَلْبِ وَيُزِيْلُ الْهَمّ. الثَّانِي: شَيِّعْ الْجَنَائِزَ اَيّ جَنَازَةٍ رَأَيْتَهَا وَلَوْ بأَقْدَامٍ. الثَّالِثُ: شَارِكْ فِيْ قَضِيَّةِ الْحُسَيْن عَلَيْهِ السَّلاَمِ بأَيِّ نَحْوٍ مِنَ الْمُشَارَكَةِ. ثُمّ قَالَ: كُنْتُ مِنْ مُدَرَّسِي الْحَوْزَةِ الْمَعْرُوْفِيْنَ، وَكُنْتُ آنَذاَكَ أُوَزِّعُ الشَّايَ عَلى النَّاسِ فِي الْمَجَالِسِ وَالْمِآتِمِ الْحُسَيْنِيَّة.

“If you would like divine succor (tawfīq) in your intellectual and practical life, you should practice the following three acts: