Concepts and vocabulary for the desired reform approach

There is no argument in the term “it is not an absolute rule,” Muslim scholars used to say, but they also recognized it with the presence of the so-called “common word,” which is the one word used to refer to multiple meanings in the multiple contexts in which it is used. It is the same meaning that contemporary linguists decided when talking about what they called "the dynamics of linguistic evidence", that is, its usability to signify the multiple meanings of the multiple contexts of its use.

Therefore, the rule "no disagreement in the term" applies to the multiple terms that refer to one thing and one meaning, and does not mean that the term is not mobile, or loads of faces, or that it is not subject to interpretation, and that it carries more than one connotation. Terminology, then, acquires its strength and meanings from the semantic field from which it emerges and emanates. This context may be a field of knowledge, as it may be a cultural, civilizational or social context.

This introduction is valid to address the concept of "reform" in its various payloads from the Islamic reference, and to distinguish it from the concept of reform as it is used today in the prevailing political dictionary, and therefore space is required in the term "reform".

When the reformist parties and the reformist left are talked about today, for example, in a country like Morocco, it is used to refer to parties that are integrated into the existing political institutions and that seek to reform and reform from within, a definition that has an ideological character in the radical left dictionary.

So "reform" in this case - on the radical left - is nothing but an "patchwork" attempt to beautify the image of authoritarian regimes and confer legitimacy on them, so the safest way for him is to call for changing the rules of the game from its foundation, and calling for a fundamental change in the structure of the political system The whole.

This is regardless of the method and means of this change, whether it is a civil, popular revolutionary tide or an armed movement, or whether it is through a comprehensive constitutional change that ends in the case of monarchy with the approval of a parliamentary monarchy similar to European monarchies. As for other radical movements, reform means calling for a founding charter that re-establishes the rules of the socio-political, and everyone contracts with it on the nature of the political system that will govern them.

Whereas the terminology is not innocent and should - on the contrary - stand at its intellectual and cultural payload, its value value and its dismantling, and since in the case of movements that draw inspiration from the Islamic reference, this term must be liberated from other loads resulting from influencing approaches to change that have other references; it is necessary to return To liberate the concept of reform under the Islamic reference and its inherent cultural and civilizational dimension.

By referring to the terms “reform” and “change” to their context in the Qur’an and the Sunnah of the Prophet and their use in them, we can come up with the following conclusions:

- That the term change may be used to refer to the reformist act that seeks to approve the known and remove evil from situations and behaviors, which is evident in the authentic hadith: “Whoever thinks of you is disbelieving, let him change his hand. If he cannot, then with his tongue, if he cannot, then he weakens the faith.” It is clear from the context of the hadith that the change here is a change towards the better, and resistance to the evil and corruption in order to replace it known and righteous, because the change here is synonymous with reform.

Every reform is a change, but not every change is necessarily a reform. Change may be a negative and corrupt act on the ground, beginning with the corruption of thought, the method, and the corruption of the will. The result of this change, which begins with the same person, will be an introduction to the disruption of social and political conditions. Perhaps that is what God Almighty refers to (that is, that God did not change the grace that He bestowed on a people so that they would change what their own selves are).

Reform in the Qur’an perspective - accordingly - is not patching or truce with corruption, but rather resistance to it even as you mix it and coexist with it socially and politically. Mixing and coexistence within a society are human and urban imperative, as long as there is a possibility for this living and freedom of expression And call for reform and regulation for that.

And that necessity does not excuse from resisting corruption and dealing with it by all possible and legitimate means according to capacity, energy and capacity, each according to its location and responsibility; as in the hadith referred to above: "Whoever thinks of you is denounced, let him ...".

Civilian peaceful action is the basis for reform in relation to the individual and the civil group, that is, which does not exist in the political authority and does not bear its responsibility, while the responsibility for change in the "hand" - often what the Sunnis and the group went to - is the responsibility of the ruler.

The dialectic of righteousness, corruption, and the continued need to defend between them is a basic and necessary parameter in understanding the method of reform and its nature, and the role of the human person in it, as an individual and a group.

It is the case of stalling warned that the Koran Muslims At the very beginning to form society the first Muslim in Almedinh-, saying the Almighty: (Jan pain for those who believe that their hearts are subject to mention God and came down from the right and do not become like those who were given the book by Aftal term they hatched their hearts and many Those who are sinful, know that God revives the earth after her death. We have revealed to you the signs so that you may understand. (Surah Al-Hadid / 17/17).

And in Sahih Muslim on the authority of Ibn Masoud, may God be pleased with him, he said: “There was nothing between our Islam and that we were blamed for this verse for only four years, so he looked at each other and said: What have we brought up?” Al-Hassan (Al-Basri) said: “Slow them down, and they loved He created it. "

In human societies, there is no “utopia” as that which Plato dreamed of, nor “an adult caliphate” in the sense shared by some Islamists; for the matter is related to “adult caliphs” and not to an “adult caliphate”, for the simple reason that there is no political system His name is “The Rightly Guided Caliphate”, and the first Muslims’s measure of the issue of the Caliphate of the Prophet - may God’s prayers and peace be upon him - was a human measure, governed by the findings of human thought at the time and by the prevailing human culture, without denying the impact of the new values ​​brought by Islam; this is a large and broad issue that needs Special treatment.

The meaning of the stampede is clearly established in the Holy Qur’an in the Almighty saying: (And if God had not given people to each other, the land would have been corrupted, but God has the best of the power of the (al-Bahar)). This controversial fixed in a number of texts of the Qur'an and Sunnah, including what is stated in the right to talk about Abdullah bin Masood that the Messenger of Allah peace be upon him, said: "There is a prophet sent by God in a nation tribal only was his nation Apostles and the owners take Psonth and imitators of His command Then they leave behind after them a fear that says what they do not do, and do what they do not command, then whoever struggles with them is their hand. N Jahidhm in his heart he is a believer, not behind that of the mustard seed of faith; "(Narrated by Muslim).