In the relationship between politics and ethics

The relationship of ethics to politics is an issue that has preoccupied Greek philosophers and thinkers of Islam, and the question that has been resurrected remains with them: Can politics be established without relying on morals and values? Is it possible for "theoretical mind" or "abstract mind" to control "instinct" and create the "city" in which "virtue" is realized? Or is politics, by its nature, a field of conflict of material interests and the achievement of moral appetites, including desire for power, power, instinct of domination and domination, and achieving subordination of the weak?

Moreover, does extrapolation of human experiences not inform that without an initial commitment to ideal values ​​such as victory for justice, equality and certainty, societies - free or near - of injustice, discrimination, and oppression, sooner or later, societies that enjoy war, equality, and social and economic justice, and values ​​of impartiality, self-sacrifice, money, freedom, and the right to Living inside the homelands; were it not for all of this, there would be no politics and urban and political and human development, and man would become a wolf that preyed on his brother?

Likewise, had it not been for the power gains and realization of the lust for power - no matter its size and the share of those who confronted the public responsibility of it - it could not compensate for the lost lives and gains in the paths of the political struggle? Otherwise, the movements to resist injustice, colonialism and tyranny would have collapsed, and the rule of the jungle would have prevailed? Or is politics in its nature immoral and flips with interest, existence and non-existence? Is ethics a necessity of politics, or are they two opposites that do not meet? And where did you attend the first one, the second missed?

Or is it indispensable for the second for the first? And that the corruption of politics is only in terms of the corruption of morals and the weakness of the "moral and practical mind"? And that the theoretical mind or the abstract mind alone is not sufficient, based on reform? Whereas this second hypothesis appears to be the closest to reality, as evidenced by the evidence, mental and mental evidence and human experience, there is a need to reaffirm the need for politics to ethical commitment.

From the ruling of God in his being, in the natures of people and in the nature of urbanism, God has instilled in the human being a number of strong and rooted instincts, without which there would be no meeting and no continuation of the human kind and meeting, since contemplation of the human formation indicates several instincts inherent in it:

The instinct of sex and the boy or the "lust of women" in the Qur'anic expression, as it is an innate and unruly instinct, and it is one of the primary motives or instincts in which living organisms participate and are attracted to them, and it is the title of life and the continuation of the human species.

The desire for love of possession whose dominance exceeds the person’s access to what is in him guarantees the sustenance of his day and pension, as it is lust that does not expire, no matter how much the person owns as stated in the authentic hadith: “On the authority of Anas Ibn Malik, may God be pleased with him, he said: I do not know anything that was revealed or was he saying: If Ibn Adam had - and Hajjaj said: If Ibn Adam had - and two valleys of money, you would wish a third valley, and the cavity of the son of Adam should be filled only with dust, and God will repent.

Lust for self-esteem and centered around the ego: it is a tendency that represents a natural stage in human childhood, a natural stage because it contributes to the discovery of the self, and then after that in the discovery of others, as it enables the transition to integration into the group and the collective awareness of the self and the attribution of their freedom and mobility, which contributes to In awareness of the other and the social and cultural dimension as a fundamental dimension in human formation, it contributes to the beginning of the formation of moral conscience and the formation of values ​​that do not mean that the ego does not exist alone, but rather lies in the relationship with human entities.

Hence the value of the values ​​and morals that are the product of social upbringing, whose origins are mostly religious, since religion - which has its origins in revelation - has been reduced to humanity over long distances, which had to be crossed before it discovered - with reason and accumulated wisdom - the general principles of the moral system.

Mothers of the ethics of reform can be grouped into four inclusive ethics that are considered the basis of every collective reform work necessary for the continuation of human urbanization, and it can be inferred from the hadith of al-Khushna’s fears, may God be pleased with him, who pointed to the basic ethics of reform without which the reform function is disrupted, and at the same time to its deficiencies that spread by becoming The "reformist group" is not eligible.

On the authority of Abi Umayyah al-Sha`bani, he said: I came to Abu Tha'lba al-Khushni, and I said to him: How do you do this verse? He said: What verse? I said to Him Almighty (O you who believe in yourselves, your misfortune does not harm you if you are guided), and he said: As for God, you asked an expert about it! I asked about the Messenger of God, may God’s prayers and peace be upon him, who said: “Rather, you have been accustomed to virtue and forbade evil, even if you see obedient scarcity, which is followed, and the minimum is influential, and the admiration of everyone who has an opinion of his opinion, then you must bid farewell to yourself.”

This hadith shows that the responsibility for reform remains valid, and not as the companion understood the fluid from the verse, that is, he should only take care of his own self and leave the function of calling for reform; the prophetic hadith shows that when the reformist group lacks the basic ethical conditions for carrying out its function, it negates the conditions for collective reform work But, even when it is in this case, there remains a responsibility for the individual person, and that he may not invoke the dominance of corruption in order to withdraw from his responsibility towards his community.

Not to mention that he becomes a typist with corruption and is indwelling with him, so the weakest faith is to remain resistant in his thought and himself to corruption, and not to reconcile with him when there are no minimum levels for collective reform work, and for its basic conditions; that is, when conditions that curb reform and collude with corruption are overcome.

Here, the place of the moral factor emerges as a human given that is related to the individual, his being and his humanity, and that whatever society colludes, its economic and political powers, its social traditions and its economic interests with corruption, the human being from the position of his moral responsibility remains responsible, as in the Almighty’s saying (those who have died from them) ۖ They said, We were weak in the land ۚ They said: Did the land of God not be wide so that you migrated in it? ۚ So all of them أ All of them أ V / verse: 97).

Expenditure and spending in the broad sense of spending, i.e. spending from the soul and from money and not obeying the scarcity (scarcity of feelings and scarcity of goodness and scarcity of time and thought) are only addressed by spending without limits or jihad in its broad sense, which is expressed in the Holy Qur’an as “jihad with soul and money” in The path of God, i.e. a bid without waiting for return, a bid that reaches the point of self-sacrifice, which is the utmost degree of humiliation and its prominent title.

It is also a living proof of the eligibility of the idea or the reform message and the sincerity of its bearer in calling for it, evidence of his willingness to go far in proving this in a way that does not leave controversy or room for a delusional that its owner may be a student for worldly purposes, or greed for urgent material or psychological interests; In the invitations of the prophets who used to state and announce very clearly: (Say: I will not ask you for a reward except for affection in kinship); (Surat Al-Shura / Verse 23:)

Based on the principle of responsibility and the principle of human freedom, receiving all external imperatives and coercions, Islam recognized that the individual's carrying out of duty is independent of his human rights situation. This is because the claim of rights, if it is a legitimate matter, is required, even if this leads to self-sacrifice, as whoever is killed without his money is considered a martyr and whoever is killed without offering him a martyr, as mentioned in the hadith of the Prophet.

On the other hand, Islam considered that the loss of rights, rape and abuse by others does not serve as a justification for abandoning the performance of duties, as carrying out duties comes before claiming rights. There is a dialectic and rule that my duties are the rights of others, and that my rights are the duties of others, and the failure to perform duties under the pretext of losing rights makes his owner morally equal with his oppressor and similar to his executioner.

It is an accurate feature of the moral dimension of the reform process, and whoever lacks this dimension is not eligible for reform, but rather the opposite: it is a tyrannical project or a tyrant by force, even if it raises the slogan, banner and badge of belonging to the camp of the vulnerable and the advisors. On the authority of Ibn Masoud - may God be pleased with him - that the Messenger of God, may God bless him and grant him peace, said: “It will be after me an impact and things that are denied.” We said: What do those who realize this order? He said: "You will fulfill their right to them, and you ask God, may He be glorified and exalted to you."

And in that another hint that the struggle does not only defend private rights, even if this is legitimate; rather, it defends a larger issue than individuals ’issues, but it may be at its expense sometimes, which is the meaning of altruism contained in the Almighty saying: (For the poor who are trapped for God they can not beat in the ground well thought ignorant rich abstinence you know Besimahm do not ask Alhafa people and what you spend of good, God knows.); (Sura / verse: 273). The fulfillment of rights and the performance of duties, and exceeding that to the level of altruism, is an essential golden trilogy necessary in the reform process.

Today, many individual selfishes present themselves as reform projects, as well as a number of "electoral contracting" as political parties, a number of open collective stores as civil projects, and the fact of the matter that they are nothing but tricks to devour money next year from supporting municipalities and elected councils , From government support or from foreign financing.

What indicates that this type of "organizations" is just individual projects, despite its richness in defending the people, standing by the weak and their rights, and presenting some of them to some factional demands as social demands; it is what they suffer from endless conflicts and divisions. It is not intended here to delegitimize the objective, reasonable, and achievable factional demands.

But what is meant is those factional demands that only consider the interest through a narrow sectional perspective, even if it is at the expense of the public interest, or at the expense of a number of the most marginalized and affected groups, which have no protest capacity and knowledge of the importance of organization and solidarity to defend themselves And its demands, which means that the right is linked to interest and power, and not to justice, justice, cooperation and solidarity.

These cases and examples are all expressions of false consciousness or naughty consciousness, because they raise concerns based on individual or factional self and raise it to the level of absolute truth. The right in this case is to achieve personal gains, even if it is at the expense of the group’s right and the rights of the most vulnerable and needy.

And looking at our reality reveals many images of this false awareness, and it is more dangerous for that to be applied to some young people and some groups, and to promote his theses despite being one of his victims, which is a double naughty awareness, and it is necessary to reveal and highlight it. The basic principle in this, and the source of the misfortune, is the loss of morals, and here we mean the morals of reform.