Saleh Al Maghamsi, the former preacher of the Quba Mosque in Saudi Arabia, has suggested the need for a new Islamic school of thought. He argues that Islamic jurisprudence is a human creation, and that it needs to be reviewed in order to create a more relevant and effective system of law. Al Maghamsi refers to the Qur’an’s revelation to the Prophet Muhammad and how the Quraysh people rejected it, claiming it was a human artifact. Al Maghamsi’s suggestion would not negate existing Islamic jurisprudence or belittle any scholars; rather, it aims to build a new system that is more informed by the true teachings of Islam.
Dubai, United Arab Emirates (CNN) – The Saudi Islamic preacher, Saleh Al Maghamsi, the imam and former preacher of the Quba Mosque in the Kingdom, said that a new Islamic school of thought must be established, pointing out that Islamic jurisprudence is a human industry.
This came in an interview with Maghamsi on the Saudi channel, in which he said: “God Almighty revealed this Qur’an to His Prophet. Quraysh opposed the Qur’an. They said that this Qur’an, O Muhammad, is from you and not from God. God Almighty responded to them in 3 ways. The first method is that God Almighty Tell them that this Prophet was not a day of time writing or reading, so how could he come up with a comprehensive book like this?.. The second method: “They say that the Qur’an is from Muhammad, may blessings and peace be upon him, meaning that it is a human artifact. The third way, which is what concerns us, is that God Almighty said about the Qur’an, and if it (the Qur’an) was from other than God, they would have found in it a lot of discrepancy. The meaning of the verse is that any human artifact, any human book, cannot be complete.
And he continued, saying: “If (the Qur’an) was from other than God, they would have found a lot of difference in it. This is from other than God. Any one from Abu Bakr to the lowest man in the nation enters it, and there is no Muslim in him. You have to review Islamic jurisprudence.. If you admit that they are human beings (the adherents of the sects), what prevents someone who reads Islamic jurisprudence and its history from its true sources, and God gave him awareness and detachment for God and love for the good of people. The matter is, however, if so-and-so was hesitating, so-and-so was indefatigable, so-and-so evaded, and so-and-so feared, this is something that pertains to him, but there must be a review of the existing Islamic jurisprudence, and there must be a new Islamic school of thought that does not mean the destruction of the previous one, and does not mean that we belittle anyone, or that we disparage or criticize him, or that we say anything about him. In it, all of them are distinguished scholars, those we know and those we do not know.
And he added: “The hope that I hope from God Almighty to achieve, and let my scholarly brothers excuse me, is that God establishes a new Islamic jurisprudence at my hands. This is what I hope from God and strive for, and many people will say, Who are you?
In conclusion, Saleh Al Maghamsi’s call for a new Islamic school of thought highlights the importance of constantly reviewing and evaluating Islamic jurisprudence. He reminds us that every human artifact has its limitations, and thus there is a need to approach Islamic teachings with a critical eye. While it may seem like a daunting task, the establishment of a new Islamic school of thought is not about disparaging or belittling anyone. Instead, it should be seen as an opportunity to build on the lessons of the past and create a more nuanced understanding of Islam for the benefit of all Muslims. Al Maghamsi’s hope for God to grant him the opportunity to contribute to this noble cause is indeed a noble aspiration, and one that should be encouraged by all those who seek to further the cause of Islam.