I am not sure if the actions of Prophet Mohammed could be classed as a ' Reform Movement ' . If anything , more likely it could be classed as ' Revolutionary Movement ' rather than Reform Movement !S. Insaf wrote:No reformist till dates has brought any disgrace to the community. No Reformist was made to publicly apologize for creating trouble on Allah’s land and riots that resulted in the deaths of several innocent persons and loss of property.
No reformist has brought disgrace to the community by violating exchange control laws, illegally transferring thousands of Shs. and being expelled from a country within 24 hours.
No Reformist has hit the newspaper head lines as “Imam of Smuggling”, “Holy Terror”, “Chronicle of Cruelty”, “A Law Unto Himself”, “Bohra Head- Darkness at Noon, “Government within Government” “Bohra Mulla’s Goonda Raj”, “Divine Terror” etc.
Decide who is apt for the title "And when it is said to them, create not disorder on the eart"!
Now talking of the social change. Change is always painful, especially in the Dawoodi Bohra Community.
Because it is community of traders who are more concern for their comfort and family life.
Because it is close-knit confined to the four walls of the community.
Because it is a unique community dominated by religious hierarchy which claims to be the sole-interpreter of its faith and traditions.
Because it is an inward-looking community.
Now taking about Reform. The reform is essential in any society as we want it or not, today every society is drastically under-going change due to changing world orders, shrinking universe, politics, blurring economic boundaries. But the vested interests in the Dawoodi Bohra Community, while taking most advantages of modern advancements for selves, are trying to promote the “Master and Slave” mentality of primitive ages in the community.
Change and Reform: The holy Prophet of Islam (pbuh) himself was a great Reformer of his time. In fact every prophet was a reformer of his time. When came to age the Prophet of Islam found an extremely disturbing situation in Mecca, the birth place of Islam. The most powerful and unshakable vested interests had developed in the then Meccan society while the majority supressed. A situation similar to that is prevailing in our Dawoodi Bohra Community today. Qur’an was revealed on the Prophet (pbuh) which condemns those who hoard wealth, silver and gold and do not spend the same among the poor and needy in the way of Allah. Quran warns: “Woe unto every slandering traducer, who has hoarded wealth and counts it, He thinks that his wealth will render him immortal. Nay, verily he will be flung to the Consuming One. Ah, what will convey unto these what the Consuming One! (It is) fire of Allah, kindled, which leaps up over the hearts (of men).” Qur’an thus gave a concept of Zakat and Baitul-Mall for just distribution of wealth among the weaker sections of the society. A vast majority was suffering under exploitation while wealth of the society was concentrated in few hands. Therefore he proposed an alternative social set-up which was just and non-exploitative and opposed to concentration of wealth in few hands.
Initially the Prophet (pbuh) and his handful followers were in minority pitted against the powerful arrogant establishment of Meccan rich. The tiny bands of Muslims could hardly wage an armed struggle against the Kuffars (disbelievers) and they were severely prosecuted and the Kuffar had declared “Baraat” (social Boycott against them to pressurize them to stop challenging their authority. Islam encourages continuous struggle against the powerful (mastakbirun) by the weak (mustad’fin) in the society. Thus the Prophet of Islam (pbuh) goes to the extent of saying that “The best of Jihad is of him who speak a just word before a tyrannical authority”. In Qur’an Zulm (oppression) is condemned in the strongest possible terms. Yet the darbari ulema generally have interpreted the Qur’an saying that “Believes, obey Allah and the Apostle and those in authority among you”, that the believers are required to obey the authority (Ruler, Imam, Dai) even if he is tyrant and wrongdoer. These ulema have overlooked the Qur’an’s actual spirit which exhorts the people to be just and rule justly:
“If you judge, judge between them with equity. Lo! Allah loves the equitable.” Thus Allah makes it clear that his vicegerency is not for unjust and tyrants Rulers, Imam, Dai:-
“And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He sais: Lo I have appointed thee a leader for the mankind. (Abraham) said: And my offspring (will there be leaders from them), He said: My connant includes not the wrongdoers (zalims).” 14
Who are believers (Mumineen) and who are non-believers (Kuffars)? Bohras are made to understand those who consider Syedna as Dai are Mumineen and those who oppose him are Kuffars or Munafiqs. This belief is contrary to Quranic injunctions. The Quran says, “And We sent not unto any township a warner, but its affluent ones declared: Lo! We are disbelievers in that which you bring to us.” 13 and warns these wealthy one “It is not your wealth nor your children that will bring to you near Us, but he who believes and does good (he draws near). 14
Thus it is very clearly indicated in the Quran that the real unbelievers (Kuffar) are those who accumulate riches and perpetuate injustice in the society.
The small group of the Prophet migrated to Ethiopia and Medina. Then the holy Prophet head to fight several wars with his opponents that must have disturbed the so-called “peace” in the then unjust society.
In Medina there were Jews, Pegan Arabs, and Muslim immigrants. The Prophet created a political community in Medina by drawing up an agreement, (a Constitution or Sahifah of Medina) with different warring groups. This “Sahifah” was in fact a revolutionary document for Arabs as it allowed the people of Medina to follow their individual religion and retain their properties. Thus the Sahifah laid down the foundation of the first a community in Medina in which different tribes, people of different religions and other groups were equal partners in the decision making. This contract was rooted in the Arab traditions but remained democratic both in spirit and practice. It reflected the political genius of its author, the Prophet. It was beginning of a cautious and tactful reform.
This is how a Reform movement starts.
