In order to discuss the issue of reform and reformers, we must first imagine what would happen if societies were devoid of reformers. What if reformers abandoned their mission and left their communities without guidance, advice, or sacrifices of time, effort, and money to convey the word of Allah? What if everyone in society did as they pleased according to their desires, without anyone knowing or caring about the permissibility or impermissibility of their actions, and without finding anyone to advise them and correct their mistakes? What would the state of this society be like?

Allah answers: “And your Lord would not have destroyed the cities unjustly while their people were reformers.” (Hud: 117) Reform is the only guarantee to save any society from destruction. It involves finding someone to teach your child in a mosque circle, someone to reconcile between spouses whose home is on the brink of collapse, someone to mend the rift between two neighbors fueled by hatred, envy, and simple disputes, someone to mediate between two believing factions, and someone to advise a Muslim girl to wear the hijab.

Righteousness involves fulfilling the rights of Allah and His servants. A pious person may devote themselves to worshipping Allah, but a Muslim must aspire to be a reformer to achieve complete righteousness. Full righteousness is achieved through reform.

There are many Quranic ayahs that command Muslims to reform and warn against abandoning it to prevent the society from falling and losing its identity. These noble ayahs convey several messages: reform is the mission of the prophets. Allah says, “And Moses said to his brother Aaron, 'Take my place among my people, do right [by them], and do not follow the way of the corrupters.'” (Al-A’raf: 142) Reform is the opposite of corruption, and the behavior of a Muslim contrasts with that of a corrupt person. Allah says, “And do not obey the order of the transgressors, who cause corruption in the land and do not amend.” (Ash-Shu’ara’: 151-152) The reward of the reformer is not lost: “But those who hold fast to the Book and establish prayer - indeed, We will not allow to be lost the reward of the reformers.” (Al-A’raf: 170) Allah commands His servants to reform: “And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly. The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.” (Al-Hujurat :9-10)

Um Kulthum bint `Uqba reported that she heard Allah's Messenger (ﷺ) saying, “He who makes peace between the people by inventing good information or saying good things, is not a liar.” (Narrated by Al-Bukhari and Muslim). Abu Huraira reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Every joint of a person must perform a charity each day that the sun rises: to judge justly between two people is a charity. To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity.” (Narrated by Al-Bukhari and Muslim) AbudDarda' reported that the Messenger of Allah (peace be upon him) said: Shall I not inform you of something more excellent in degree than fasting, prayer and almsgiving (sadaqah)? The people replied: Yes, Prophet of Allah! He said: It is putting things right between people, spoiling them is the shaver (destructive). (Reported by Abu Dawood)

Why should a Muslim be keen on reform?

1. It is a direct command from Allah and a reason for sending the messengers.
2. It protects society from discord and nations from destruction.
3. It involves enjoining good and forbidding evil, which are among the main reasons for the excellence of the Ummah.
4. It protects society from moral and spiritual diseases.

Types of Reform

• Self-reform: This involves a Muslim committing to maintaining acts of obedience and avoiding everything that displeases Allah. It also involves quickly repenting and acknowledging one's sins before Allah. Allah says, “But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful.” (An-Nisa’: 16) Here, Allah mentions reform along with repentance, indicating that true repentance involves self-reform and righteous deeds. Allah always pairs repentance with good deeds, indicating that actions are evidence of giving up sins. When the soul deviates and is surrounded by sin, it cannot escape this state merely by words, but by words, intention, and actions. When this happens, Allah accepts the repentance. ⁽¹⁾
• Family reform: A man is commanded to save his family from the fire by reforming them, encouraging them to perform acts of obedience, and monitoring their acts of worship with patience, not merely feeding them. Allah says, “And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you. And the [best] outcome is for [those of] righteousness.” (Taha: 132) One example of reforming one's relatives is the believer from the family of Pharaoh, about whom Allah says, “And there came from the farthest end of the city a man, running. He said, ' O my people, follow the messengers.'” (Yasin: 20) In the Interpretation of the ayah, the phrase “from the farthest end of the city” highlights the dedication and strong desire of this caller for reform. The distance did not deter him from striving to fulfill his duty and uphold the right. The word “came running” serves as a reminder to those who call for reform, awakening their zeal to expend their utmost effort in this cause and hasten to give advice to the best of their ability. ⁽²⁾
• Reconciliation between estranged spouses: Allah says, “And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things].” (An-Nisa’: 35)
• Reform among fighting Muslims: Allah says, “And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.” (Al-Hujurat: 9) Al-Tahir ibn Ashur says: The command to reform between them is obligatory before starting the fighting, and that is when signs of conflict appear. This is more necessary than waiting for the fighting to occur, so the issue can be addressed before it escalates.
• General reform among the believers as brothers: Allah says, “The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.” (Al-Hujurat: 10)

Means of Assistance

1. A Muslim's awareness of the importance of reform and its role in preserving social constants, values, and morals.
2. Studying the Quranic ayahs that encourage reform and understanding that it is part of the Muslim's mission in life.
3. Recognizing that reform is a divine command and a prophetic directive to Muslims.
4. Linking reform to the excellence of the Ummah and the condition of its existence.
5. Understanding that abandoning reform contributes to societal corruption, even if the individual himself is righteous.
6. Seeking the rewards of the reformer in this world and the Hereafter.
7. Realizing that the reformer helps protect the Ummah from destruction.
8. Striving for the highest ranks by working towards reconciliation between disputing parties. 

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(1) “Zahrat al-Tafsir” by Muhammad Abu Zahra (3/1612).

(2) “Calling for Reform” by Muhammad al-Khidr Hussain, p. 17.

(3) “Tafsir Ibn Ashur” (26/199).

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