Reform, by definition, is improving and reorganizing things, in contrast to corruption by the meaning of destruction. In the Qur'an, the term reform is employed in various meanings and frequently used in prophetic traditions and the sayings of the Imams including Imam Ali (A.S.). It is, from this perspective, a thoroughly Islamic term.
In his ruling period (35-40/655-660), Imam Ali (A.S.) attempted to make certain reforms. These reforms were initially an attempt to transform the attitude of the Muslims towards the world and the Hereafter. It was to this end that he proceeded to reform the ruling system and the outlook of the ruler himself, made widespread economic changes, and took steps in removing socio-economic discrimination. The factors necessitating the implementation of reforms by that holy Imam were primarily religious values, population trends, political relations, as well as socio-economic inequalities. He addressed different groups of state administrators, ordinary people from among the proponents and opponents, heads and chieftains of tribes, and even his enemies, as targets of his measures. In this direction, Imam Ali (A.S.) took advantage of normative-reeducational and compulsory-coercive methods, and, by expedience, sometimes through a combination of the two methods tried to implement his intended reforms. However, the first method was not much of a success due to being too lengthy and the second one also failed due to the lack of access to all means of enforcing power. One of the most significant problems that the Imam encountered was the lack of appropriate circumstances for reformation: Muslims' improper attitudes and methodology, social disorder prompted by the chaos resulting from murdering Uthma-n, weakening of the ruling power due to successive murders of two Caliphs, deep-rooted enmity of the Quraysh and their dignitaries, and the rebellion of people from various regions such as: ?ija-z, Sh a-m, Ba?ra, and finally, Ku-fa. These and the lack of sufficient sympathetic administrators dramatically weakened any attempt for successful reformation. Serious barriers appeared in the way of his holiness, the most significant of which were the jeopardizing of the interests of certain individuals and tribes, threatening of the status of some agents, improper religious motives, personal enmities, and finally, the occurrence of some mistakes by reformation administrators.
Imam's reforms, which started in critical and inappropriate circumstances, encountered significant barriers, and eventually led to a deadlock and totally lost ground with the martyrdom of the holy Imam. However, as constant values and criteria, these reforms have perpetuated in the Islamic community.