Reform of Self

Islam keeps the reform of man's self as the first item in its programme of reforms. It makes the human self as the first target of its efforts and sows the seeds of the Islamic teachings in its depths, so that self and training become inseparable.

The teachings of the Prophets lasted till the Doomsday and around them gathered the group of faithful people. Its secret was this that the self of man was the objective of all its work and it was the axis of all its activities. Their teachings were not like something externally pasted that they could be separated from men in the movements of their daily life. These were not like the paint or varnish that could be worn out by the passage of time. They had imbibed their principles and teachings into the depths of man's hearts, which had turned into a very strong power that could keep it safe from the wickedness of men's nature and could rule over their decisions. Many times some divine religions raised objections against the society and its structure, and governments and its nature, and also presented remedies for the ills which had appeared in these quarters.

In spite of this, the nature of all the divine religious has been this that they kept righteous self as the basis of an their programmes of reform, and considered firm and strong moral character as a permanent guarantee for the establishment and upkeep of every civilization.

But this does not mean that the importance of those who are striving for the construction of a better government and society is being reduced, or that their efforts are considered to be less important … No, not at all.

Here an attempt is being made to make the people realize the value of the reform of man's self for the safety of life and for the security of healthy and virtuous living.

The self that has become wicked can only spread disruption and disorder in the system of government, and can make use of the enforcement of the laws of that system for meeting its mean and wicked objectives. But a purified and noble self will perform the responsible task of stitching the tears in the garment of the environment and repairing it. It will try to enhance society's greatness and decency. It will consider it its responsibility to bring in regularity in the use of power, and to remove all kinds of defects from the government.

It is like a judge. If he is well trained and decent, he can reform the defects of the law by his selfless decisions and just orders. But a cruel and unkind judge can show indifference to the correct commands and authorities. Same is the condition of the self, when it is confronted with the ideas and views of the world, and personal likes and interests.

That is why the reform of the self is the first foundation pillar of the supremacy of virtue in this life. If no attention is paid to the reform of the individuals (selves), this world becomes the dominion of the dark forces, men's present and future will be ruled by corruption. That is why Allah says:

“Verily, Allah will never change the condition of a people until they change it themselves. But when Allah wills a people's punishment, there can be no turning it back, nor will they find, beside Him any to protect.”

(Surah Ar-Ra'd: 11)

Stating the cause of the corrupt communities, Allah says:

“Like (the deeds of) the people of Pharaoh and of those before them; they rejected the signs of Allah and Allah punished them for their crimes; for Allah is Strong and Strict in punishment * because Allah will never change the Grace which He has bestowed on a people until they change what is in their (own) souls,” (Surah Al-Anfal: 52-53)

From the viewpoint of reform and training, Islam considers this matter in its two aspects:

The first aspect is: Every self has a decent and pure nature in itself which rushes towards righteousness and good, and feels happy on getting it. It hates wickedness and evil. It becomes sad and sorry on committing it. It sees the extension and development of its existence and the health of its life in truth and justice.

The second aspect is: Every self has in it exciting emotions and Satanic inclinations, which turn it away from the right path. They present harmful acts in a glamorous way and throw it into the pit of meanness and lowliness. We are not interested in talking a survey of the principles and elementary of these harmful inclinations from a historical point of view so that it may be ascertained whether these emotions or desires enter the human nature from outside or whether they are ingrained in the nature itself. We are concerned with the fact that both these conditions are found in men, which are locked in mutual struggle for attaining leadership for guiding man's life. And whatever kind of leadership man accepts decides his final destination.

Allah says:

“By the soul, and the proportion and the order given to it; and its enlightenment as to its wrong and its right; truly he succeeds who purifies it, and he fails who corrupts it.” (Surah Ash-Shams: 7-10)

The achievement of Islam is this that it helps man fully, so that he may be able to make his nature strong and firm, he may make its rays more bright and more illuminating, and in its guidance and leadership may successfully complete his long journey of life.

Similarly it also prepares man to be free from the ways of wickedness and the inciting of the devil, because these try to mislead him and turn him away from the right path, and finally cause him to fall from his high rank.