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Reformism in Ashura movement

 

“I desire nothing but reform so far as I am able, and with none but Allah is the direction of my affair to a right issue; on Him do I rely and to Him do I turn”

 

Introduction:

The issue of distorting the concepts of the religious, cultural, political, social, etc. words has been a regrettable reality throughout history especially in the modern societies and many of these distortions and deviations seen in the human societies have roots in deception and efforts made to invert the words. Although, the noble moral and divine words can be never destroyed since they have been accustomed to the human nature, unfortunately, their distortion through the waves of the coherent channels is an undesirable reality. “Laying Qurans on spears before the absolute right and the speaking Quran, Ali (AS) and finally giving in to the arbitration by Imam Ali (AS) and achieving victory by Muawiyah and “martyring Imam Hossein (AS), the oppressed pure truth and the symbol of opposition to corruption and injustice and taking the family of the great Prophet (S) captive with all those painful tragedies” are the very bitter examples of distorting realities in the human history and today too, in order to achieve their evil goals, through  terrorism, justice-seeking and reformism slogans, some try to direct the minds of our nation especially youths towards the way desired by the hegemonistic powers. As mentioned, one of the sacred words which is used today by power-seekers as a means to achieve their evil goals is reform and reformism; this word is among the words of which if we have no a correct understanding, betrayers putting on friends’ clothes will find an opportunity to distort it and fatal blows will come to its body which will make humanity think of the very issue for centuries in order to be able to analyze it and millions of people will curse and damn the agents.

        But we should consider that reform is one of the most beautiful and meaningful words and all prophets have announced that the philosophy behind their prophetic mission has been to institutionalize and realize this concept based on the divine revelations and they always tried to eradicate corruption, prejudice, injustice, etc. and replace them with equality and brotherhood, justice and religiousness and our infallible Imams (AS) and religious leaders too in continuation of the prophets’ path made efforts to implement the religious reforms to the extent that Amir al-Moemenin (AS) in many sermons and letters to governors and officials recommended them to implement spiritual and material reforms in the society and avoid any kind of injustice.

      Imam Hossein (AS) announced that the main aim behind his uprising was to reform Islamic issues, prevent innovations, enjoin the good and forbid the evil that is the real example of reform and fulfilled this goal by sacrificing his own and his loyal companions’ lives and all know that as the Savior reappears, the material and spiritual reforms will spread and all people will be provided with the relative welfare; the Islamic revolution with its victory promised pro-reformists that its pivotal goal has been to prepare an appropriate ground for people to achieve eminence and perfection and every effort has been made to direct the Islamic system towards the divine and legal standard and the Islamic revolution pointed to some misunderstandings of this word in our current society, so that the society will gain the essential knowledge and awareness.     

 

Meaning and concept of reform

First subject: Lexical meaning

“Reform” means “improving- organizing works against corruption- preventing destruction and correcting affairs”, “reformist” means “supporter of reform, and any thing which can be improved and amended”, “reformist” means “seeker of the country’s affairs’ reform- seeker of basic changes in the country’s affairs with the aim of improving the current situation”, “reformists” means “the groups of politicians and political factions who desire reform without occurring any revolution”.

Second subject: Reformatory meaning

1-2- Meaning in the lexicon of the Islamic sciences: “reform” in the Islamic sciences means “fixing up”, the opposite of “ corruption” and “reform” and “corruption” is an opposite pair which is placed together, so that one is rejected and the other is fulfilled. Reform is affiliated sometimes to a relationship between two people, sometimes to a family group, and sometimes to a social environment. And what we mean by reform in this article is the “social reform” and anyway, “Islamic reform” is a revolutionary movement; a revolution in thoughts, culture, ethics, and human morale and an evolutionary change in the social systems ruling over people ; the Islamic reform is a change to achieve growth and perfection which teaches us to oppose the inappropriate customs and habits and makes the governments fulfill justice and reform and both Jihad-al Asqar( the outward struggle against non-believers) and Jihad al-Akbar(the inner struggle against the forces of evil) have been assigned as a duty in Islam and it is indicative of the fact that the great Prophet of Islam (S), the greatest reformist of humanity and the religion of Islam has been first to improve himself and finally to reform the society and oppose corruptions.

2-2- Meaning in the lexicon of the political sciences: “reform” in the political sciences means the “measures taken to change and substitute some aspects of the economic, social and political issues without changing the foundation of the society”, like the educational, administrative, commercial, etc. reforms without launching any revolution but, the revolutionary figures believe that reforms should be fulfilled through a revolution.

Third subject: Reforms from various schools’ point of view

1-3- Meaning in Marxism: They believe in restriction of reforms and prevention of any kind of reforms to cause explosion in the society and say that humans have no authority and know them dependent on the society and the means of economic production and finally, they don’t accept the reformatory dissertation and know every reformatory dissertation in the possession time as an imagination and regard moral advices on justice and equality as a imaginary socialism.

Shahid Motahari says: “all know that they don’t believe in the reformatory dissertation, since the reformatory dissertation is based on the fact that human can be able to correct him/herself and observe right, justice and rightness”.

 From Shahid Motahari’s point of view, Marxism means that minor reforms, healing steps which relieve pains of the society are treachery and wrong. It is to create an obstacle in the way of perfection, since reformatory and healing steps narrow gaps even temporarily, decrease discords and naturally, narrowing gaps and decreasing discords will reduce the speed of combat and it will delay the change and revolution and delaying revolution means being stopped in the previous phase and delaying perfection.

2-3- Meaning in liberalism: They believe that in order to prevent a revolution which is destructive and the cause of annihilation of a society, reforms should be implemented; the reforms which prevent a revolution from occurring in a society. In fact, liberalism puts emphasis on reform and reformism in order to prevent the very explosion that was promised by Marxism and consequently, lest capitalism is exposed to danger, liberalism stresses reforms and reformism.

 2-4- Meaning in Islam: Although, two mentioned schools had two different views, they use reforms as a means to achieve the special goals, but Islam and reformers know reforms as a way to the human prosperity which prepare the ground for the growth and perfection of humanity; and Shahid Motahari says: “ reformism is an Islamic morale; every Muslim as he/she is Muslim is a reformist or at least, a pro-reformist, since reformism both is proposed as a prophetic dignity in the holy Quran and is the symbol of the virtue of enjoining the good and forbidding the evil which is one of the main pillars of the social teachings of the religion of Islam”.

The concept of the word of “reformism” is both individual and social and is opposite to corruption; although, here in this article, by reform, we mean “social reform”. Professor Shahid Motahari (RA) knows reformism as an Islamic morale, a prophetic dignity and the symbol of the virtue of enjoining the good and forbidding the evil which is one of the main pillars of the social teachings of the religion of Islam and says that between enjoining the good and forbidding the evil and reforms, there is a logical relation, so, every Muslim should be a reformist or a pro-reformist and desire to change the society into an idealistic society. Therefore, reformism has roots in the depth of Islam and the aim behind it is to achieve growth in the Muslims’ individual and social life based on the religious criteria and values via relying on the holy Quran and Sunnah.

 

   Reforms in Islamic texts:

First subject: reformism from the holy Quran’s point of view

In our religious literature, due to its great significance and value, reform has a long history and is proposed as a basic and essential need of humanity to remove tyranny and injustice and since, humans have a pure nature, they seek growth, perfection and prosperity, and reforms can guarantee the safety of their path, growth and wealth in the social life and maybe, it is a very significant reason that this word is specially respected by all.

The necessity of fulfilling reforms and its vital value has been mentioned in many verses of the holy Quran and the very issue indicates that even the philosophy behind the prophets’ mission has been both to modify the spiritual and material affairs of the society and promote the level of humans’ knowledge of God; and by presenting the divine laws and regulations to human beings, prophets tried to remove abnormalities form the humans’ life and standardize attitudes, speeches and behaviors of the public. The holy Quran, this heavenly book and the guide to the right path and justice has used the word “reform” and its derivatives frequently and has admired the people who think of the society’s reform and try to organize the people’s works; also, the word “corruption” and its derivatives have been mentioned opposite to “reform” frequently and the holy Quran introduces tyrants as corrupters. God says that the great mission of all prophets and Imams is to improve the spiritual and material life of human beings and names the messengers of right as reformers.  

The holy Quran quoted Hazret Shu’aib (AS) as saying that ““I desire nothing but reform so far as I am able, and with none but Allah is the direction of my affair to a right issue; on him do I rely and to him do I turn”.

In this holy verse, the aim behind the main mission of Hazret Shu’aib (AS) has been introduced to improve and organize the people’s and the society’s affairs and remove corruption and it clarifies the nature of such a reformatory invitation as follows: “ and to Madyan (we sent) their brother Shu'aib. He said: O my people! serve Allah, you have no god other than Him; clear proof indeed has come to you from your lord, therefore give full measure and weight and do not diminish to men their things, and do not make mischief in the land after its reform; this is better for you if you are believers”.

And the holy Quran praises the society in which theism and justice is the main pivot and prevents believers from making mischief in such a society. In a holy verse of the glorious Quran, Hazret Musa said to his brother, Aaron about  reconciliation among people and it is indicative of the significance and value of the social and religious reform: “and Musa said to his brother Haroun: take my place among my people, and act well and do not follow the way of the mischief-makers”.

From the following holy verse, we can perceive that Allah promises a mighty reward to those who think of the community’s reform: “there is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, we will give him a mighty reward”.

As well as defending the reformatory movements to remove social, cultural, etc. maladies, the glorious Quran condemns the counter-reformatory movements, although, its leaders apparently claim reformism; the holy Quran severely proscribes the hypocrites’ claims of reformism and says: “and when it is said to them, do not make mischief in the land, they say: we are but peace-makers; now surely they themselves are the mischief makers, but they do not perceive”.

This holy verse specifies this point that they are to make mischief and there are also many examples of these verses which show the significance of reforms and praise those who make efforts to make peace and blame those who misuse the word “reform”. It is beyond the scope of this article to describe them in detail.

Second subject: Reformism from Nahjul Balaqah’s point of view:

 In continuation of reforms fulfilled by the great divine prophets, Shia Imams too have accepted this responsibility and are counted as the great flag-bearers of reformism; after the divine prophets (AS), the greatest flag-bearer of reform movement is Amir al-Moemenin (AS) and if we precisely consider the fruitful life of this reformer, we will clearly witness the significance and value of this main and vital principle in his speeches and writings.

 

1-2- Necessity of fulfilling reforms: In his speeches, Amir al-Moemenin (AS) not only has advised reformism and necessity of fulfilling true reforms in all dimensions of human life and blamed those who sabotage reforms and act sluggishly in this regard, but also has announced that the duty of officials and governors is to try to modify and improve the people’s spiritual and material issues. As he officially recommended Malik Ashtar to complete and strengthen his knowledge and awareness in order to organize and fix up the country’s affairs and fulfill reforms in various sections via enjoying the consultation and advice of experts and scholars.

“Try always to learn something from the experience of the learned and the wise, and frequently consult them in state matters so that you might maintain the peace and good-will which your predecessors had established in the land.”

     And elsewhere in his speeches, he puts emphasis on reforms and says: “The fact is that the real happiness of the administrators and their most pleasant comfort lies in establishing justice in the state and maintaining affectionate relations with the people".

That brave man has known reforms very essential, and given a great significance to this issue and announced that his duty is to reform the community’s affairs: “my duty is nothing other than making endeavor to reform your affairs”. He has also addressed all and said: “put aside offenses and personal and factional problems among you and reform your affairs”.

    2-2- Direction of reforms:   

      Reforms will be useful, comprehensive and lasting when they are carried out in line with the divine values, society’s religious beliefs and faith, national traditions and people’s interests; generally, we should say that reforms should be implemented to develop justice, religiousness and goodness, so that human being will reach perfection and eminence.

Following a report on Mazqal Ibn Hobayreh Shibani, the governor of Firoozabad, a city in Iran’s Fars province who donated the spoils of war to his own Arab relatives, Amir al-Moemenin (AS) said: “ lest implementing reforms make you ruin your religion, if so, you will be the greatest loser”.

When Hazret Ali (AS) appointed Malik Ashtar as the governor of Egypt, in a letter to him, he said: ‘Do not disregard the noble traditions set by our forbearers which have promoted harmony and progress among the people; and do not initiate anything which might minimize their usefulness. The men who had established these noble traditions have had their reward”.

Elsewhere, he introduced those who sacrificed their religion for the sake of the world as losers and said: “people don’t give up any thing of their religion to reform their world, unless God brought them something more harmful than it”.

2-3- Cultural reforms: as the necessity and direction of reforms was considered, the most significant subject which should be considered as the starting point of a reform movement is cultural reforms. It is clear that until every individual of the society is not improved from inside, their outside situation and life won’t be fixed up and it is the inside reforms which bring national power and honor, and since the divine prophets and the infallible Imams (AS) were innocent and righteous, their success were in the individual intellectual, cultural and finally reformatory upheaval. Therefore, in Nahjul Balaqah, advice, training and education has been mentioned as the main duty of the leader. After defeating Khavarej in 38 A.H., Amir al-Moemenin made a speech to mobilize people to fight against Damascenes and pointed out that one of the people’s right is training and education and said: “ O people, I have a duty towards you…I have to train you, so that you will learn the way of life”.

Elsewhere, he promised reward to those who correct their relationship with God: “those who correct their relationship with God, God will correct their relationship with people and those who modify the hereafter issues, God will modify their worldly issues”.

In a letter to Malik Ashtar, the governor of Egypt, Amir al-Moemenin said: “And do not forget to set apart the best of your time for communion with God, although every moment of yours is for Him only, provided it is spend sincerely in the service of your people”.

Therefore, according to the mentioned issues, we should say that reforms in intention, thought, culture and belief is prior to other reforms.

2-4- Economic reforms: a successful manager should remove obstacles in the way of the reformatory plans by preparing the ground for growth and eminence and make efforts to solve the economic problems of the society, since, negligence in this regard will be a serious threat to managers and reformers. (History has shown that in any society which is surrounded by poverty, corruption and mischief will increase, and kindness and philanthropy and finally the divine laws will be understated and it is the time when poverty leads to catastrophe and corruption will be intensified when in that poor society, people witness injustice, and capitalism and here, betraying the divine laws and the religion by governors and officials will reach its climax). Amir al-Moemenin (AS) said to the governor of Egypt: “if people complain about the heavy tax, drought, or not raining, …, lower tax, so that their affairs are fixed up and improved, and lowering tax should not make you worried, since it is a capital returned to the country’s development and will lead to the development of justice, and the nation’s affection.”

Elsewhere, he also says: “Consider tax and the pubic treasury in such a way that it would be to the benefit of taxpayers, since, improving the status of tax and taxpayers will modify the other people’s affairs, and until the taxpayers’ affairs are not corrected, the others’ work won’t be fixed up too, since, all people gain their sustenance from tax and taxpayers. You should make more efforts to develop lands than to collect tax, since tax is not gained unless though development”.

  Elsewhere in Nahjul Balaqah, Amir al-Moemenin (AS) pointed to the economic reforms and put emphasis on the economic growth to prevent corruption.

 

2-5- Political reforms: any political reform should be implemented via preserving independence and freedom, rejecting any kind of injustice and tyranny and not obeying tyrant governors and hegemony.

After Sefin battle, in a letter to Imam Hassan (AS), Hazret Ali (AS), the brave man of the history said: “ keep your soul away from any kind of humiliation and inferiority … and never be slaves to others, since, Allah has created you free”. And that goodness that is achieved through mischief won’t be goodness. Reforms should be implemented just based on justice and goodness and the nation’s interest should be observed, so, when they told Amir al-Moemenin (AS): “people have fondness for the worldly affairs, and Muawiyah absorbs people with gifts and money; you should also donate the public treasury to noblesse instead of dividing it among people equally, so that they will be absorbed to you too”, he said: “ do you order me to do injustice over the Islamic Ummah over whom I have authority to gain victory? I swear by God, as long as I live and days and nights come and go and stars rise and down, I never do it”.

In this sermon, Hazret Ali (AS) severely rejected the theory “the aim justifies the means”.

Imam Ali (AS) put emphasis on taking the right path and implementing the true reforms: “O people, don’t be afraid of the little number of people in the right path, since the majority of people have gathered around a table at which satiety is temporary and hunger is lasting”.    

     Amir al-Moemenin (AS) as a politician never accepted to go beyond the justice border and give special privileges to anyone.

 

Third subject: reformism from the supreme leader’s point of view:

After the divine prophets and the infallible Imams (AS), Velayat-e-Faqih (rule by the supreme jurisprudent) has authority to implement reforms in the Islamic government and should make every effort to prepare a proper ground for the cultural, economic, political, etc. reforms by relying on and obeying the manner and speeches of the infallible Imams (AS), so that, he will be able to establish an active and lively government. At the present time, a righteous and pious person rules over our Islamic society and has the position of Velayat-e-Faqih and it is essential for the public to put the views of Velayat-e-Faqih on the agenda while implementing reforms, so that they won’t be go beyond the limits of the Islamic reforms. The supreme leader of the Islamic revolution has interpreted reforms as follows: “when each failure, each weakness and each corruption is changed into a valid point is called reform; the revolution itself is a major reform, although, in the political reforms, the world put “revolution” against “reform”…I propose reform along with the Islamic reform; the revolution itself is the greatest reform and the continuation of reforms is in the nature and identity of the revolution. A revolutionary, vigilant and courageous nation always seeks corruptions which have remained among them; the corruptions which have been gradually made due to negligence, mismanagements, and transgressions, so that they try to modify them, and seek mistakes and lapses to correct them”.

 

Reform and Ashura:

First subject: The relation of enjoining the good and forbidding the evil to reforms

The pure religion of Islam announces that human being has a natural tendency to honesty, trust and justice; in other words, human beings seek the right and naturally have tendency towards perfection, goodness and right and enjoy freedom and option at the same time; therefore, it is possible that they deviate from their main path. Islam accepts this mistake and lapse as a temporary course, but the growth and development of such a unhealthy and corrupt flow may make the society go astray, for this reason, the holy Quran gives order to fulfill the virtue of enjoining the good and forbidding the evil and implement reforms to prevent such a deviation and corruption and create unity and solidarity across the society. In the following holy verses, this point has been stressed:

 “And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful and be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement”.

In another holy verse, those who have ignored the virtue of forbidding the evil and gave up this divine obligatory act have been blamed:

“They used not to forbid each other the hateful things (which) they did; certainly evil was that which they did”.

If we take a look at the sayings of the great religious figures, we will clearly perceive the importance of these two main principles as Allah extends His kindness to those who observe these two principles and if this virtue is developed across the society, the sustenance of that society will increase; Amir al-Moemenin (AS) says: “Indeed enjoining the good and forbidding the evil is the attribute of Allah which neither bring close death nor reduce the sustenance”.

And those who leave these two principles will be damned and if this virtue is not developed across the society, the result is as follows:

a.       Ill-wishers will establish their dominance over the society, as in his will to Imam Hassan (AS) and Imam Hossein (AS), Amir al-Moemenin (AS) says: “Don’t give up the virtue of enjoining the good and forbidding the evil, otherwise, bad ones of you will rule over you”.

b.      The human identity and life will be taken from that society. As Amir al-Moemenin (AS) says: “Some have given up forbidding the evil by their tongue, heart and hand and indeed, he/ she is a dead one among alive ones”.  

 

To clarify the importance of the virtue of enjoining the good and forbidding the evil, it is enough to say that Imam Hossein (AS), the religious reformer announced that his aim of launching the Karbala uprising was to revive this main virtue which is named as one of the necessities of the religion: “I have arisen to modify the affairs of my grandfather’s Ummah and have decided to enjoin the good and forbid the evil and follow our grandfather’s and father’s manner and sirah”.

We should consider that enjoining the good and forbidding the evil may not be the example of the social reform necessarily, but every social reform is the example of enjoining the good and forbidding the evil and every Muslim who knows his/her duty to be bound to these two principles has a special sensitivity to the social reform. Considering the mentioned issues, we realize that the emphasis of the religion of Islam on enjoining the good and forbidding the evil across the society is somehow an emphasis on modifying the society, preventing corruption and removing social abnormalities; therefore, by observing this social reform, it is possible to fulfill the great goal and mission of the religion, namely, reforming the society, preparing the proper ground for the humans’ welfare and providing the essential opportunity for the spiritual growth and perfection in the other world.

 

Second subject: Principles and dimensions of Imam Hossein (AS)’s uprising

Regarding the principles and dimensions of Karbala uprising, we can point to the Imam Hossein (AS)’s will to his brother, Muhammad Hanifeh when he moved from Medina to Mecca; after declaring his belief about theism, prophecy, and resurrection, he knew his work as a reform and named himself as a reformer and said: “I exited from Median neither out of selfishness and sensuality nor for corruption and tyranny, but also my aim of this movement was to correct the corruptions of my grandfather’s Ummah and my intention was to enjoin the good and forbid the evil and I want to follow the sirah of my grandfather and father”.

In Mina, he also says: “O Lord, our movement is neither out of contest for the government and power nor for the sake of the worldly wealth, but, I want to show the signs of your religion to people and implement reforms in the Islamic country, so that your oppressed servants will be safe from tyrants and your forgotten obligatory acts, laws and traditions will be implemented once again”.

      In this speech, Imam Hossein (AS) clearly speaks about reforms, and clarifies the principles of this Islamic movement. These principles have been based on four main elements.

a.       Returning to real principles of Islam and reforming thoughts and ideologies: Here, Imam Hossein (AS) says his aim is to develop the active Islamic culture, provide the worldly and spiritual prosperity, revive the forgotten principles, remove innovations and replace them with the pure Islamic traditions.

b.      Creating a fundamental change in people’s livelihood and their economic status, applying the methods of reforms across the country and implementing basic and considerable reforms in cities and communities in such a way that it attracts every viewer’s attention and the signs of improvement of people’s life perfectly appear.

c.       Creating a fundamental and basic change in the social relations, creating a safe environment for the oppressed people to be safe from the oppressors’ mischief and preventing tyrants from oppressing the oppressed people.

d.      Creating a fruitful and Islamic change in the civil and social systems, brightening the forgotten religious borders and applying the forgotten regulations and broken laws of Islam.

Every reformer who can apply these four principles will reach the maximum success.

 

Third subject: Hosseini honor and pride and duties of officials to reform religious society:

Ashura movement is the most perfect movement whose theorist’s aim has been to reform his grandfather’s Ummah’s affairs and prevent the existing innovations in the way of realizing justice and he has succeeded to be very influential in this regard and create an upheaval in all eras, so that the enemies of justice and religion will never feel secure and peace.

By following this religious reformer, officials should take the path of justice and try to implement the bright laws of Islam in the society and prevent any kind of discrimination and injustice, so that, they will be able to fulfill the goals of the religion that is to make humanity reach perfection and obey God and prepare the world to welcome the executor of the absolute justice.

Officials should know that the more the Ashura culture manifests in the society, the more grounds will be prepared for cultivating talents especially among youths and the system will be healthier, since, the soul and mind of youths has tendency to epic and enthusiastic movements, therefore, the ground should be prepared in such a way that this great and valuable culture is considered more across the society and since enemies have discovered that until the Ashura thought and the resistance message against tyranny, corruption and discord rules over a society, their various plots against that society will be foiled and they try to undermine the religious culture via launching extensive propagandas and dangerous mischief, therefore, officials should pay more attention to Ashura and the achievements of Karbala movement in order to make enemies not find an opportunity to construct plots and launch cultural onslaughts. If we ponder the history of Islam, we can perceive this fact that whenever officials have neglected their duties towards their culture, the religion has suffered fatal damages whose compensation has been very difficult. It is the duty of officials to present a proper model of Hosseini life to the society, since, presenting a model is one of the most essential tendencies to the desired direction.

People should clearly witness the continuation of the path beginning in Karbala by Imam Hossein (AS), so that they confidently move towards eminence; and the best figures to introduce such models is officials who have a duty in the religious government, since Imam Ali (AS) selected the most pious Muslims as his government’s officials in order to show and introduce a system based on the Islamic laws.

Officials should always know themselves indebted to the religion, so that, people will have such a thought too and if it is felt that some have intention to do damages to the base of the religion, people’s ardor will make them defend the religion and the religious government, but if, a selfish morale is seen among officials especially those who have a main responsibility in the religious system and they use opportunities to achieve their own worldly goals and try to accumulate wealth through the superficial power which has been given to them and ignore people’s problems and think of their own and their relatives’ welfare and make people dissatisfied finally, in fact, they have damaged the religion in such a way that the next generations should make efforts for years to remove a part of their betrayals to the religion.  Since, Amir al-Moemenin (AS) says:“ worldly-minded officials throw the religion into a well.”

Officials should consider that the honor brought by Imam Hossein (AS) is not separated from the religion and its principles. He grew up in a school which examines its followers in every era and every time and assesses their loyalty to the religious principles. It is clear that seditions always face believers, so that those who have the firmest determination in the path of theism, justice and religious democracy are separated from those who may sometimes have lapse and mistake in this way. Blessed is he who is steadfast in the right path and follows the light of justice, since, the mercy of Allah and His prophets is bestowed to these people, since they are men who gained honor by overcoming their carnal soul and manifesting the divine attributes inside them and brought growth and eminence to the society by applying the divine attributes. 

Officials should consider that in every era, the language of the religion should be defined in accordance with the necessities of that era, providing the originality of that school is preserved, but it will be a huge betrayal to the religion if at this pretext, some try to define the religion to their own benefit. All have to make efforts to introduce the religion in a sweet and understandable language void of any kind of personal taste to the religion-seekers, since, one of the main goals of the infallible Imams (AS), especially Imam Hossein (AS) was to oppose the misunderstanding of the religion and fight against the existing innovations and it should be concluded that officials should oppose the evil thoughts and agents who use the religion as a means to gain power.

It is essential for officials to institutionalize the culture of self-devotion, martyrdom and self-sacrifice which is needed to gain success in every work across the society and it is clear that at first glance, it is expected more from the knowledgeable and wise people to show self-devotion in the path of growth, eminence and development of the divine society, so that, by following them, other people will avoid the worldly and material morale. It is possible to achieve Hosseini honor and pride when officials continue Imam Hossein (AS)’s path.

 

Conclusion:

Reform is among the most significant words in the Islamic texts which has been emphasized to be implemented for the sake of the society’s health and reformism has been put as the example of enjoining the good and forbidding the evil that is one of the necessities of the religion.

In order to fulfill the great goals of humanity, namely, perfection, eminence, justice-seeking and opposition to discrimination, etc., the society should always seek reforms in framework of the religion and based on the criteria adopted by the religion in order to be distant from any kind of mistake which is the sign of non-religious schools and since, implementing the true reforms of human political and social life depends on every individual’s moral reforms, first, all people of the society should try to correct themselves and forbid each other to do the evil and enjoin each other to do the good, so that, they will reach the true goal of the Islamic society, namely, Utopia. The first step to implement reforms is to improve ourselves and men should be responsible for their deeds before human conscience and God. For this reason, in order to improve their social life, Imam Hossein (AS) first invites people to improve themselves and says: “Try to correct you”. Then, he begins his uprising against tyranny and injustice to reform the society’s affairs, and in fact, he achieved an unprecedented victory in history and succeeded to present a good model to all social reformers. After improving themselves, the Islamic reformers should find the roots of tyranny and corruption in the society and determine the principles and ways to oppose them and stand up to implement reforms in framework of the religion.

 

 

          

 

       

 

 

      

 

 

  

 

 

   

 

Sunday, January 12, 2014 - 12:9

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