Why is partnership in reform necessary?

Reflection on the data of our reference and on the axioms and facts reached by human thought states that partnership in reform is necessary, and rational people do not dispense with it or reject it on the pretext of political or ideological difference with the potential partners, whatever this difference or whatever the partners are involved in a certain level of practices that It requires being reformed.

To further confirm and clarify this intuition, we offer a set of supporters of this steady approach in the history of the reformist movements, including the prophets' calls, and in the history of political movements, including those that embraced radical revolutionary thought.

Reform is a cumulative process in the face of the complex nature of corruption, and no individual, even if he was a messenger, could claim that he was able to surround all its aspects, and no "organization", "group", or "movement", no matter how large or rooted, could claim its ability alone To respond to all its requirements.

This is because time is a key factor in social transitions, especially in the reform process, and each period has its “historical potentials” at the level of reform expectations. Reform and the effort it needs depletes the capabilities and capabilities of any individual or group of groups, party or movement in our contemporary context.

The invitations of the prophets were not received from this rule, but rather the social movements received from them. Some of the prophets remained in their people for several centuries, and only a few of them responded to them, as the Noble Qur’an says, for example, about our master Noah, peace be upon him.

Likewise, our master, peace be upon him, conveyed the Qur’an on his tongue, a statement that reveals - with the humility of the prophets and messengers - the complex nature of the reform process, and shows that its time may exceed individual ages, but the age of an entire generation or generations, in the Almighty saying: (He said: What people do you see if I aware of my Lord and blessed me with him and what a baby Well I want to Okhalvkm to forbid him only want to fix what could compromise him except in God I trust him and I turn); (Hud / verse: 88).

Muhammad Khatim al-Anbiya - may God bless him and grant him peace - did not claim that he came to wipe the table, but rather made it clear that he came to place a brick in the edifice of building that was alternated by generations of the prayers of the prophets and messengers. For reform is a process based on a historical partnership, that is, between generations and nations handing each other over to the torch so that the torch of reform remains burning, so that each generation of generations complements what the generation or previous generations built, and may fix what they corrupted.

It also requires - accordingly - a partnership between members of one society and one generation, which means that no political or party faction can stand alone on the process of political reform, whether it chooses the approach to political participation from within institutions, or chooses the struggle from outside to achieve its "program" Political.

Whereas, this partnership is cooperation to achieve reform between generations, nations, and groups of different contractual and cultural stripes, and between the sons of one generation, there are such differences and even contradictions; their references and starting points may differ, but they may meet on one goal, which is reform, or on one of its aspects and an issue Of his cases. There are several historical evidence in different references, some of which we will cite in order to show that the partnership in reform and the rules of weighting that are based on them are mental rules and social laws that transpire the various contractual systems and intellectual references, and people resort to it in managing their daily affairs and family relationships.

There may be people who describe some of these rules as "concessions" at times and "lying down" at times, and at other times with a list of long and broad brutal descriptions, and they find nothing wrong with working on them when it comes to his personal interests and his individual interest, while you find him harsh and abused when it comes to diligence. collective.

And because it is so, inferring the correctness of adopting a methodology and adopting it as an approach and behavior is not limited to the jurisprudential and fundamental evidence known to Muslim scholars, but we find its counterparts in thought and other human experiences. In other words, it is a requirement of "human development" in the language of Ibn Khaldun.

Moreover, the possible reform is the one commanded by religion and Sharia, and this is a Quranic rule that was mentioned by the prophet of God, Shuaib, when he said: (If I want nothing but reform, I can not and I will not be reconciled to God). A base witnessing her other verses more generally in terms of significance, where include religious commissioning at large; the Almighty said: (interpretation of the meaning and hear and obey and spend good for yourselves and a strong lack of the same, they are successful); (Surah Taghabun / verse: 16 ).

He says: (God does not burden any soul beyond what it can and earned them what our Lord has gained not Taakhzna if we have forgotten or sinned against our Lord and we carry insisted as his campaign on those of us of our Lord and carry us what we can not afford it); (Surah Al-Baqara / verse: 286). It is an issue that has attracted the attention of a number of Muslim scholars, and they have arranged a number of provisions related to participation, mixing and cooperation with governors and rulers who do not follow the path of justice and premium.

Ibn Taymiyyah, for example, was asked about a man in charge of provinces, and cutting fiefdoms, and from them the royal costs of what the custom took place, and he chooses to drop all injustice and strive for it according to what he was able to do, and he knows that if he leaves that and cuts it apart and others, then the injustice is not left from it Something, it may even increase, and he can reduce those excises that are in his feudalty, so that the half is lost, and the other half is a bank that he cannot drop, because he is required from those banks to replace them, and he is unable to do so, and he cannot return them. And his diligence and what lifted him from injustice according to his ability? ".

Ibn Taymiyyah replied: “Praise be to God; yes, if he is diligent in justice and removes injustice according to his ability and his mandate is better and better for Muslims than the mandate of others, and his seizure of feudalism is better than taking over others, as he has mentioned; That is, it is better to stay on it than to leave it if it does not work if it is left better. "

"And it may be obligatory for him if someone else does not be able to do it. Disseminating justice - as possible - and lifting injustice - according to the possibility - is an assumption of sufficiency, and every person does what he can do if someone else does not take his place in that, and does not demand - The situation is this - with the inability to remove injustice. "

In the same context, Ibn Taymiyyah - may God have mercy on him - noted in “Majmu al-Fatwa” (c 20 / 56-61) that the Prophet of God Joseph - peace be upon him - took over the treasures of the land of the king of Egypt, and even asked him to place it on the treasures of the earth, despite the fact that the people of Egypt at that time must That they have a habit and a year to collect and spend money that is not “going on with the Sunnah and prophets of the Prophets” (Ibn Taymiyyah says) and Joseph could not do whatever he wanted while he saw God’s religion, because the people did not respond to it, but the possible act of justice and charity, And he received from the Sultan the honor of the believers from the people of his house unless he could have attained it without that, and all this is included in the Almighty saying (“Fear God, what you can”).

The Prophet’s biography provides a practical embodiment of the principle of partnership in reform, which confirms that the approach of the Prophet, may God’s prayers and peace be upon him, is evidenced by many and multiple evidences, including his confirmation, peace and blessings be upon him, that his call came to fulfill morals and command the good and forbid evil, and that it is not interrupted by Sir Prophets and messengers.

And morals are something known by common sense that denies vices, and work to complete these precepts is something that breaks in the origin even before embracing the doctrine of monotheism; therefore, embracing Islam is only a stage in which the requirements of common sense fit with the intellectual position and contractual perception.

Which explains why the Prophet engage peace be upon him in the alliance of curiosity, and in which he said peace be upon him, "I have witnessed in Dar Abdullah bin Jad'aan alliance what I like to me by the red camels, even claimed in Islam answered," and was the reason for the alliance as stated in some books of biography: "that Qureshi was Taatzalm campus, so he Abdullah bin Jad'aan, and Zubair bin Abdul Muttalib Vdaohm to the coalition Altnasser, and the introduction of the oppressed from the oppressor, the children answered them e Some of the tribes Name of Quraish, Vsmwa alliance that NATO curiosity Chbha him swear in Mecca days was dragged on Altnasf and the introduction of the weak from the strong, and the strange resident; done by men from dragging them. "

The testimony here is that the Prophet, may God’s prayers and peace be upon him, approved the principle of cooperation and partnership in reform with others, and that religious consideration was not a barrier to that cooperation, as he said: “If I was called upon in Islam, I would answer.”

There is also the Medina document, which is considered the oldest historical constitutional document that sets the rules for coexistence between the components of civil society, including Jews, on the basis of belonging to the homeland as a civil entity defined constitutionally and not on a religious basis, which provides strong evidence that the doctrinal or ideological difference is not a barrier to consensus to engage Collective in reform.

In Al-Hudaybiyyah’s peace, Khuza’ah entered into the oath of the Messenger of God, may God’s prayers and peace be upon him, and among the terms of this peace was that whoever wanted to enter the Alliance of the Messenger (PBUH) and his covenant entered into it, and whoever wanted to enter into the Quraish pact and their covenant entered into it; The faithful Messenger (PBUH) entered "Banu Bakr" during the Quraish era.

There were constant wars between these two tribes, so the "Banu Bakr" wanted to obtain an old revenge for "Khuza'a", so they raided them at night and killed a group of them, and Quraish assisted in secret "Banu Bakr" with weapons and men, thus violating the terms of reconciliation with the faithful Messenger (PBUH). "Khuza'a" to him tells him about the matter, and Quraish treacherously treacherously his allies, so the messenger ordered the Muslims to prepare to go out to Makkah in support of their allies Khuza'a, and he recommended keeping the matter from Quraysh until the Muslim army surprised him.

Some suspect that an alliance or partnership in reform assumes a perfect congruence in terms of reference, intellectual premises, and political orientations. It is naive to be surprised when there are differences and differences when there are political alliances established on the basis of an agreed program, whether it is partners in the opposition or when seeking to build a majority in order to participate in managing public affairs, whether at the local or national level.

The alliance or national partnership does not mean that the parties melt in a single organizational entity, or in one political project; rather, the partnership means meeting on a shared, progressive program and pledging to work together to achieve it, with what may be associated with it in terms of mutual agreements and concessions.

What is more, one of the conditions for this partnership is to place the different matters in it in the second degree, which is known - in contemporary literature - given the scale of priorities in contradictions, and their classification between secondary contradictions and major contradictions, as we will show that when talking about "the rules of weighting in Marxist theory ".

They are the rules to which Islamic political thought preceded, as we find that when Izz ibn Abd al-Salam in his book "The Rulings of Rulings in the Interests of the People" (Part One), in his speech on cooperation in advancing evil. From him he answered:

"Yes; [it may be] a boost to between Mvsdta Alvesoukan of inequality and to ward off the spoiled Valovsd, and in that pause and forms on the one hand I appoint unjust to the corruption of money pushed for evil Alodaa a sin, and also appoint others to corrupt Alodaa boost to the evil blood which is a sin, but it may be possible Helping to disobey, not because it is disobedience, but because it is a way to collect the favorable interest. , As well as if there is an interest subsidy on the interest of more than miss the corrupting, as making money in ransom prisoners of free Muslims from the hands of the infidels and immoral. "