How do modern jurists view political reform?

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Many scholars point out that the word "reform" is not new to Arab political thought. It has been mentioned in the Holy Quran several times, with different meanings, some of which refer to conciliation. The last century or the century before, or the reform initiatives at the moment, the call for reform began in the ancient Islamic state. The ideas advocated by Ibn Taymiyyah can be seen as the beginning of reformist calls in the Muslim world, or what could be called religious reform, and then evolved into a pre-requisitioned by Arab thinkers more than a century ago.

The "Encyclopedia of Politics" defined reform as "a non-punitive modification and development in the form of governance or social relations without prejudice to its foundation, and in this political sense - unlike the revolution - is nothing but an improvement in the existing political and social order without compromising its foundations. Wood, which attempts to prevent the collapse of dilapidated buildings and is usually used to prevent or delay the revolution, also calls for the religious movement that originated in the 16th century in Europe and led to the seizure of a large part of Europe from the authority of temporal and religious popes, and its most prominent representatives, Luther and Calvin.

The Webster Dictionary of Political Terminology defines political reform as "improving the political system to eliminate corruption and tyranny." Political reform is a cornerstone of good governance. It is a manifestation of the rule of law, transparency, popular participation in decision-making, justice, efficiency of execution, efficiency of administration, accountability, accountability and strategic vision. It is a renewal of political life and a correction of its processes and constitutional and legal formulas. , And a division of powers, specifically the relations between them, a definition adopted by the United Nations Program on Governance in the Arab States.

He defined the political encyclopedia as "an amendment or development that is not radically in the form of governance or social relations without prejudice to its foundations. Unlike the revolution, it is nothing but an improvement in the existing political and social order without prejudice to the foundations of this system. It is more like establishing the pillars that support the building so as not to collapse. Reform is used to prevent the revolution from taking place or to delay it. "

The researcher, "Omar Ali Pasha," that political reform must be self-internal and not imposed from outside, Kamal must be comprehensive nature, and carries the status of continuity, and realistic stems from the reality of the state and the nature of imbalances to be reformed, The stage of change is a state of mind, that is to say, it must be both conscious and conscious of both the private and the public, not to mention the The importance of transparency and clarity, and not be in folds The ambiguity or jumping into the unknown.

The researcher pointed out that the concept of political reform is intertwined with concepts and terms that preceded it, such as political development, political modernization, and political change, all of which occur in the case of transformations that occur in the political system with different points of focus and method in dealing with the contents and mechanisms of this transformation within (The form or content). Political change refers to the transformation of buildings, processes or ends, which affects the distribution and exercise of political power with its contents, such as power, coercion and political influence within the state or in its external relations.

Who should do the reform in the Islamic political perspective?

In his article entitled "Change and Reform in Islamic Political Thought," Dr. Sabri Khalil considers that the specificity of reform in Islam is also highlighted by the lawfulness of those who practice it. "This is the change through a law that has the potential for change, Through a legal system that has the legitimacy of the mandate (an Islamic legal system), and the formality (the authority came in through a true pledge or an election, as a selection contract not entered by force, a deputy and an agent of the group has the right to appoint, monitor and isolate) Control of Power "Dr Z who has the right to apply the principle of Virtue and Prevention of Vice stated Islamic. One of the most important reform requirements of Professor Mohamed Bresh:

1. Security minds interest in the freedom of thought and release Alsantha in saying the word of truth to reform the state of society.
2. The intellectual independence of the reformers, as well as their independence from any outside influence of any kind.
3. Possession of a high level of wisdom, knowledge and science.
4. Reform shall not be so unless it is comprehensive, comprehensive and does not neglect any area of ​​life.

When is / should reform in the Islamic political scene?

The reform is different depending on its type. The need for social social reform differs from the need for political, military, economic or other reform. In general, we can say that the need for reform must be met when the situation in the Muslim community reaches what Umaril called "the strangeness of Islam," guided by the noble Hadith in which the Prophet, peace and blessings be upon him, said: "Islam began as strange and will return as strange as it began. It is said: "What is strange is the Messenger of Allah, who said: Those who are reconciled in the corruption of people" (Umil Ali, What is reform in the Islamic concept, Rabat 1983), which is the process of reform here is the Hesba and its sponsors, but most jurists did not allow the exit on the Governor The fear of sedition, the power, they have, no matter the neighbor, better than absence But only a certain authority by the authority, but that the Islamic law in the beginning and the end is based only on political power, so reform becomes dependent on the existence of political power.

The rulers of the Arab-Islamic world, from the ruling elite and those in its orbit, insisted on the urgent need for military reform, because the first contact with the West was violent, revealing the self-deception,

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Reform became an urgent need in our Islamic world because of the increasing friction with the superior Western world. The ruling elite of the Ottoman Empire, for example, alerted it to its urgent need for reform. This awareness can be dated in the 18th and 19th centuries. But the 19th century is the most revealing of the Islamic self and its weakness. The European world has become weak and weak, while bourgeois Europe has appeared distorted, pervasive, and powerful in what it has achieved in excess of everything. The Europeans have reached imperialism as the highest degree of capitalism. They have begun to export their surplus values ​​and exported surplus products to those who need them. To those who do not need it originally. Which imposed on the Islamic world different challenges, began to peaceful or soft-force, and soon ended a military rude, no cover devoured by the mask of cultural superiority and the central European Mstalip.

In the beginning, the leaders of the Arab-Islamic world, from the ruling elite and those in its orbit, insisted on the urgent need for military reform, because the first contact with the West was violent, revealing the self-deception of its historic power. This need was transferred to the economic field, We have to say that the superiority of European military superiority is no less important than that which the West has experienced in the economic field in its various manifestations.

In modern Morocco, the idea of ​​reform has entered the field of theoretical deliberation since the beginning of the nineteenth century. It has grown in intensity since the fourth decade, following the defeat of Isli (1844), where the Moroccan armies suffered a terrible defeat in a short period of time. First, and trying, secondly, to investigate the causes of vulnerability. Then came another defeat more severe to the hearts of Moroccans because of their psychological and financial repercussions and others. That defeat was called the Tetouan War and was in 1859/1860 against the Spaniards.

After the defeat of the resounding "Isla", and the subsequent unfair terms of reconciliation, the defeat of the humiliating Tetouan and the subsequent humiliating conditions of the peace, the Moroccan elite found themselves in the grip of a tyranny between those who preached Jihad and the old texts, I found elements from inside the dilapidated store. I looked at the matter with the tools of the times. I found that the situation changed, and that the one who was strong yesterday did not see in the mirror except his image, he had to look at the other for the secret of his superiority. The secrets of his weakness, after the weakness he had seen.