ভূমিকা

Shiavault - a Vault of Shia Islamic Books Manifestations of the All-Merciful 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.

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