❀ Societal Reform: A Top-Down and Bottom-Up Approach ❀
✦ Written by: Hamid Kamaluddin ✦
During a televised debate on corruption in Pakistan, in response to anchorperson Kashif Abbasi’s question, a viewpoint was presented: “Change is only possible if the society is corrected from the bottom up.” Challenging this, Orya Maqbool Jan asked, “Show me one society in the world that was changed from the bottom?” To this, Khurshid Nadeem immediately replied: “The society of the Messenger of Allah ﷺ!”
This exchange raises an important question:
Where should societal reform begin—from the bottom or from the top?
Upon further reflection, it becomes evident that this “either/or” assumption is unnecessary. In reality, both methods of reform can and should operate simultaneously—complementing and completing one another.
In many matters, we unnecessarily pit two different aspects against each other, even though no real conflict exists between them. A few examples include:
① Relations with the West:
Should the West be invited to Islam or should it be resisted?
✦ Both are possible—firmness with extremists, and gentleness with the general public.
② National Issues:
Is our biggest problem administrative, political, or educational?
✦ Why not address all of them simultaneously?
③ Societal Reform:
Should society be corrected from the top or from the bottom?
✦ In reality, both approaches can progress together.
The Prophet Muhammad ﷺ presented a comprehensive model of societal reform which included efforts both from the bottom-up and top-down. It is inaccurate to claim that his ﷺ efforts were confined to grassroots reform alone.
✿ Initial Phase: He ﷺ focused on building a strong core group of individuals (bottom-up).
✿ Later Phase: After gaining authority, he ﷺ transformed the societal structure (top-down).
After the passing of the Prophet ﷺ, widespread apostasy occurred in the Arabian Peninsula. Abu Bakr (RA) dealt with this crisis and restabilized the Islamic society. This incident demonstrates that state authority was pivotal in maintaining social order.
As Uthman (RA) is reported to have said:
"Authority restrains people more than the Qur’an does."
(Tārīkh al-Madīnah, Ibn Abī Shaybah, Vol. 3, p. 988)
During the time of the Prophet ﷺ:
① Bottom-Up Reform:
✦ Strengthening individual training and the roots of faith.
② Top-Down Reform:
✦ Implementing societal laws and systems through state power.
These two dimensions are interdependent. Emphasizing only bottom-up reform or considering top-down change as sufficient are both incomplete strategies.
Some may question whether the extraordinary pace of Islamic expansion in the final years of the Prophet ﷺ was rushed. However, this was a strategic necessity for the Islamic mission.
✔ Balance of Quality and Quantity:
Early emphasis was on personal development; later, the focus expanded to include mass acceptance into Islam.
✔ Objective:
To bring the entire societal structure under the command of Islam.
The question—should training precede expansion?—reflects a utopian mindset. In reality:
✦ Societal transformation demands simultaneous attention to both individuals and systems.
✦ The Islamic state moved forward with both aspects hand in hand to build a strong foundation and achieve global influence.
From the era of the Prophet ﷺ to the time of the Rightly Guided Caliphs, every successful model of Islamic reform adopted this dual strategy.
✦ Written by: Hamid Kamaluddin ✦
◈ Societal Reform: Bottom-Up or Top-Down?
During a televised debate on corruption in Pakistan, in response to anchorperson Kashif Abbasi’s question, a viewpoint was presented: “Change is only possible if the society is corrected from the bottom up.” Challenging this, Orya Maqbool Jan asked, “Show me one society in the world that was changed from the bottom?” To this, Khurshid Nadeem immediately replied: “The society of the Messenger of Allah ﷺ!”
This exchange raises an important question:
Where should societal reform begin—from the bottom or from the top?
Upon further reflection, it becomes evident that this “either/or” assumption is unnecessary. In reality, both methods of reform can and should operate simultaneously—complementing and completing one another.
◈ The Illogical "Either/Or" Assumption
In many matters, we unnecessarily pit two different aspects against each other, even though no real conflict exists between them. A few examples include:
① Relations with the West:
Should the West be invited to Islam or should it be resisted?
✦ Both are possible—firmness with extremists, and gentleness with the general public.
② National Issues:
Is our biggest problem administrative, political, or educational?
✦ Why not address all of them simultaneously?
③ Societal Reform:
Should society be corrected from the top or from the bottom?
✦ In reality, both approaches can progress together.
◈ A Complete Model of Reform: The Strategy of the Messenger of Allah ﷺ
The Prophet Muhammad ﷺ presented a comprehensive model of societal reform which included efforts both from the bottom-up and top-down. It is inaccurate to claim that his ﷺ efforts were confined to grassroots reform alone.
✿ Initial Phase: He ﷺ focused on building a strong core group of individuals (bottom-up).
✿ Later Phase: After gaining authority, he ﷺ transformed the societal structure (top-down).
✔ Example:
- The Prophet ﷺ emphasized individual training in the early period.
- Later, through state power, the entire societal system of Arabia was transformed.
- The State of Madinah was established as a model governed by Islamic principles.
◈ The Apostasy Crisis and the Role of Abu Bakr (RA)
After the passing of the Prophet ﷺ, widespread apostasy occurred in the Arabian Peninsula. Abu Bakr (RA) dealt with this crisis and restabilized the Islamic society. This incident demonstrates that state authority was pivotal in maintaining social order.
As Uthman (RA) is reported to have said:
"Authority restrains people more than the Qur’an does."
(Tārīkh al-Madīnah, Ibn Abī Shaybah, Vol. 3, p. 988)
◈ The Strategy of Reform: A Synthesis of Both Levels
During the time of the Prophet ﷺ:
① Bottom-Up Reform:
✦ Strengthening individual training and the roots of faith.
② Top-Down Reform:
✦ Implementing societal laws and systems through state power.
These two dimensions are interdependent. Emphasizing only bottom-up reform or considering top-down change as sufficient are both incomplete strategies.
◈ Rapid Expansion: Strategy or Risk?
Some may question whether the extraordinary pace of Islamic expansion in the final years of the Prophet ﷺ was rushed. However, this was a strategic necessity for the Islamic mission.
✔ Balance of Quality and Quantity:
Early emphasis was on personal development; later, the focus expanded to include mass acceptance into Islam.
✔ Objective:
To bring the entire societal structure under the command of Islam.
◈ Utopian Mindset vs. Ground Realities
The question—should training precede expansion?—reflects a utopian mindset. In reality:
✦ Societal transformation demands simultaneous attention to both individuals and systems.
✦ The Islamic state moved forward with both aspects hand in hand to build a strong foundation and achieve global influence.
❖ Conclusion
Reducing the debate on societal reform to “top-down or bottom-up” is an unnecessary limitation. Both approaches must function together.From the era of the Prophet ﷺ to the time of the Rightly Guided Caliphs, every successful model of Islamic reform adopted this dual strategy.
