In understanding the nature of the reform: a spiral track and a cumulative streak

Reform does not follow a steady ascending line, and as this is true at the individual level, it is true at the collective level, where the struggles of goodness and evil are wrestling in the soul of man, factors of goodness and factors of corruption. He also blew on the human being - in one day and throughout his life - periods of glow and glory, and other laziness and apathy, which is evidenced by the authentic prophetic hadith: “Every action has evil (= activity), and every evil has a period (= apathy), so whoever has a period To my year it has succeeded, and whoever is otherwise has perished. "

This means that the general path of goodness and reform in the life of the individual and society is an ascending path, knowing that it may come to the individual and the group - and this is from the universal Sunnah of God - periods, pitfalls and regressions, and the lesson in the path of the general curve is it progressing steadily progress in the places of goodness or reform or vice versa.

Hence, the question that should be asked is: Is the curve of goodness and reform in society in progress or in retreat? This enables one to have a strategic view that does not stop at some cases of retreat that do not affect the course of the stampede between the factors of goodness and reform and the factors of corruption and corruption.

Historically, some Islamists, for example, stop at what they call the "Umayyad coup", and consider it "the end of Islamic history" as it marks the end of the "Islamic model" in government, and thus they wipe out all the historical and civilizational experience of Islam and Muslims from a distance, which remained glowing and up to the era The Almohads, according to Malik bin Nabi, who considers that the beginning of the Islamic civilization regression begins with "after the Almohad era".

Time is a key factor in reform, and the Sunnah of God in near and far societies and experiences confirm that reform does not take place overnight, and that construction - the opposite of demolition - needs constant and continuous action, and that what suddenly resolves are disasters and thunderbolts, whereas living entities - whether biological or Social - it is subject to the logic of growth and the year of "phases".

This gradual and cumulative nature of the reform, as well as being a natural and social year, imposes itself in view of the complex nature of corruption in countries and societies. The Islamic community faced this reality early and was invoked by the fifth adult caliphs while the books of the biographer are narrated.

Omar bin Abdul Aziz entered one day on his father and said: “Father! What for you does not implement things? And God does not care if the pots have boiled me and you in the truth, so he replied: Do not hurry, son, because God has served alcohol twice in the Qur’an, It is forbidden in the third year, and I am afraid that I will bear the right to the people as a whole, and they will pay it in total, and this will be an affliction. ”

And he entered it again and said: “O Commander of the Faithful! What do you say to your Lord tomorrow if he asked you and said: You saw a heresy that you did not die, or a year that you did not revive?”, And his father answered him: “May God have mercy on you and reward you from a good son, my son! This is a knot knot, and a loop, and when I wanted to persist in them to extract what is in their hands, I did not believe that they would miss me with a fatigue in which there is a lot of blood, and God for the demise of the world is easier for me than to be shed in my cause shy of blood, or what you are satisfied does not come to your father one day The world but he is killing a fad and reviving a year? "

And Ibn Khaldun precious words regarding the observance of the human age of construction, "the habit of stable" and the laws of social change and observance of the rule of progression and accumulation; what was decided by him - in his great book 'Introduction' in Chapter VI under the title: "In that religious advocacy without nervousness does not take place" - saying : From this chapter, the conditions of revolutionaries who change evil from the public and the jurists, many of the impostors to worship and the behavior of the ways of religion go to the rise of the people of injustice from the princes, calling for changing the forbidden and forbidding it and the command of favor in the reward for it from God, so their followers and those clinging to them From the mobs and the shrewdness, and expose themselves to F. So the perils.

Most of them perish in this way, unpaid and unpaid, because God Almighty did not write that to them, but rather he commanded it where the power is upon him. He, may God’s prayers and peace be upon him, said: “Whoever deems you denounced, let him enlighten him with his hand. If he cannot, with his tongue, if he cannot, then with his heart.” The conditions of the kings and states are well-established and strong, and their construction can only be destroyed and destroyed by the strong demand that lies behind the nervousness of tribes and clans, as we have presented.

Thus, the status of the prophets, peace and blessings be upon them, in their call to God by clans and tribes, and they are supporters of God with the entire universe if he wants, but he only conducted matters on the stability of habit and God is wise, knowledgeable.

Despite the importance of the political authority and its position in reform, that is, the authority in its various dimensions, legislative, executive and judicial, “God will distribute the Qur’an with no authority.” Political and institutional reform is not complete without cultural and educational reform. Rather, cultural failures may hinder political reform efforts. And Social (see detailing this in our book: "Theory of Cultural Reform").

In his book, "The nature of tyranny and the wrestler of slavery", Abdul Rahman Al-Kawakibi has expanded on exposing the complex nature of tyranny, how political tyranny produces a tangled system of tyranny relations at the scientific, cultural, religious, economic, and moral levels, and how these patterns of tyranny enable their political appearance.

Just as there is descending despotism, there is an upward despotism, and there is a horizontal despotism, and in many cases the focus is on descending despotism and the other is overlooked by other types of despotism (see our book "The Theory of Cultural Reform"); without realizing that there is a correlation between cultural and educational reform Social and political reform process.