Islah orAl-Islah (الإصلاح ,إصلاح,al-ʾIṣlāḥ) is anArabic word, usually translated as "reform", in the sense of "to improve, to better, to put something into a better position, correction, correcting something and removing vice, reworking, emendation, reparation, restoration, rectitude, probability, reconciliation."[1][2][3][4][5][6] It is an importantterm inIslam.[7] The Islamic concept of "Islah" advocates for moral advancement through a reformation based on the rudimental standards of theQur'an and theSunnah.Islah is characterised by an attitude of bypassing classical legal works in preference to literature from the early Muslim generations (Salaf al-Salih). Islahiulema opposetaqlid, strongly argue for the necessity ofijtihad and are often referred to assalafis.[8]
The word is opposite to the wordIfsad, another importantIslamic term meaning "corruption".[7] It is also used in politics (including as a name for political parties), and is also used as a personal and place name.[3]
According to authorJosef W. Meri and other scholars, the word is derived from therootsalahaṢ-L-Ḥ (ص ل ح), occurs in forty verses of theQur'an, including 49:10, 4:114, 4:128, 11:88[1][9] where it means "to do good, proper, right, restore oneself or to reconcile people with one another, to make peace."[1][10][11]
The believers are but brothers, so make settlement/reconciliation (islah) between your brothers. And fear Allah that you may receive mercy.
No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward.
And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement or reconciliation between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted.
In suraAl-Hud, it is mentioned as Islamic prophetShuaib told to his community,[9]
He said, "O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision from Him... ? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah . Upon him I have relied, and to Him I return.
According to majority of Muslim scholars,CaliphUmar II (682-720 C.E) is considered as the firstmujaddid in early Islam.[9] After then,Muhammad ibn Idris al-Shafi'i (767–820),Abu Hamid al-Ghazali (1058–1111),Taqi al-Din ibn Taymiyya (1263–1328), leading ideal toSalafi doctrine),Abu Ishaq al-Shatibi (d. 1388),Shah Waliullah Dehlawi (1703–1762),Muhammad ibn 'Abd al-Wahhab (1703–1792),'Uthman Dan Fodio (1754–1817),Muhammad al-Shawkani (1760–1834), andMuhammad ibn Ali al-Sanusi (1787–1859), etc. have been denominated as prominent reformers in Islam.[16][17] In particular, Ibn Taymiyya is regarded as a towering figure in the history of Islamic reformism and his campaigns against mystical interpretation, critique ofTaqlid (blind following), creedal polemics againstFalsafa, etc. have influenced a wide range of Salafi-oriented reform movements. Starting from the 18th century, numerous Islamic reformers such as Shawkani, Ibn 'Abd al-Wahhab,Mahmud al-Alusi, al-Sanussi, etc. have popularised Ibn Taymiyya's teachings in their quest fortajdid and religious purity.[18]
According to author Juan Eduardo Campo and other scholars, "islah" is used most commonly today inArabic with respect to the idea of reform, although this usage was not widespread until the modern reform movements of the 19th and 20th centuries; scholars likeMuhammad Abduh (1849-1905),Rashid Rida(1865-1935), a prominent follower ofIbn Taimiyah); andMahmud Shaltut (1893-1963) became popular for their contemporaryislah movements.[9][17]
Islamic scholarSayyid Rashid Rida (1865–1935 C.E/ 1282–1354 A.H) considered renewal (Tajdid) and reform (Islah) as a continuous process throughout thehistory of Islam. As time passes, masses fall intosuperstitions andinnovations due to various reasons. During every era, religious reformers appear to eradicate these heresies and campaign for a return to the pureIslam, by inviting toQur'an andSunnah. Rida classified reformers/renewers into two types: i) Majorreformers recognised universally by allMuslims ii) Regional reformers.[19] Some of the major reformers of Islamic history in Rida's list included:
Salafi scholarSalih Al-Munajjid argued in his book "Prophets Methods of correcting People's Mistakes" that, Islah or correct mistakes is a basic aspect in Quran and Hadith and there are 38 prophetic ways to do Islah or correct people.[22][23] and they are:
Prompt action in correcting mistakes and not relaxing
Remedy of errors by description of provisions
Bringing the wrongdoers back to the Shariah and reminding them of the principles they have violated
Correction of concepts where errors are detected due to errors in concepts
Correction of mistakes by advice and re-intimidation
Showing mercy to the wrong-doer
Don't be too quick to catch mistakes
Calm behavior with wrongdoers
Describe the severity of the mistake
Describing the costs or damages of mistakes
Teaching the wrongdoer manually or practically
Bring up the correct option
Telling ways to avoid making mistakes
Saying without directly naming the wrongdoer
To stir up the public against the wrongdoer
Refraining from cooperating with Satan against the wrongdoer
Asking to stop wrongdoing
Instructing the wrongdoer to correct his mistake (a) Returning the wrongdoer's attention to his mistake, so that he can correct his mistake (b) Asking him to redo the work in the correct manner if possible (c) Making the irregular flow of work as regular as possible Saying (d) Correcting the effects of mistakes (e) Atonement for mistakes
Just discard the error field and accept the rest
To repay the creditor and preserve the dignity of the wrongdoer
In case of bilateral mistakes, listening to both sides and giving instructions about the mistakes of both
Asking the wrongdoer to seek forgiveness from the one against whom he has wronged
To remind the wrongdoer of the dignity of the one against whom he has wronged, so that he may feel ashamed and repent.
Intervening in de-escalation of tensions and rooting out sedition from wrongdoers
Expressing anger for mistakes
To turn away from the wrongdoer and avoid controversy in the hope that he will return to the right path
Rebuke the wrongdoer
To speak harshly to the wrongdoer
Turning away from the wrongdoer
Boycott the wrongdoer
Baddu'a (curse) against the wrongdoer
Catching some mistakes and ignoring some mistakes out of compassion for the wrongdoer, so that the entire mistake is realized in a gesture.
Helping the Muslim to correct his mistakes
Meeting with the wrongdoer and discussing with him
Telling about the wrongdoer's condition and mistake on his face
Interrogate the wrongdoer
Convince the wrongdoer that his lame excuse is not acceptable
^E. Miller, Roland (2015). "5:The Great Transition in Mappila Culture".Mappila Muslim Culture. Albany, New York, USA: State University of New York Press. p. 95.ISBN978-1-4384-5601-0.
^C. Martin, Richard (2016).Encyclopedia of Islam and the Muslim World: Second Edition. 27500 Drake Rd., Farmington Hills, MI, 48331-3535: Gale. p. 895.ISBN978-0-02-866269-5.{{cite book}}: CS1 maint: location (link)
^Carr, Mahalingam, Brian, Indira (2005).Companion Encyclopedia of Asian Philosophy. New York, USA: Routledge. p. 931.ISBN0-415-03535-X.{{cite book}}: CS1 maint: multiple names: authors list (link)
^M. Seikaly, Samir (2009). "1- Appropriating the Past: Twentieth-century Reconstruction of Pre-Modern Islamic Thought".Configuring Identity in the Modern Arab East. Beirut, Lebanon:American University of Beirut Press. pp. 9–11.ISBN978-9953-9019-6-1.
^M. Seikaly, Samir (2009). "1- Appropriating the Past: Twentieth-century Reconstruction of Pre-Modern Islamic Thought".Configuring Identity in the Modern Arab East. Beirut, Lebanon: American University of Beirut Press. p. 11.ISBN978-9953-9019-6-1.
^M. Seikaly, Samir (2009). "1- Appropriating the Past: Twentieth-century Reconstruction of Pre-Modern Islamic Thought".Configuring Identity in the Modern Arab East. Beirut, Lebanon: American University of Beirut Press. p. 11.ISBN978-9953-9019-6-1.
