From the anguish of the talk of His Highness the Crown Prince: Saudi Arabia and Salafism


Prior to Vision 2030, the Saudi cultural scene was published in the literature of extremism, fanaticism and strictness represented in some fatwas and writings that have a strange origin and originate in the ABCs of legal research and its tolerant and moderate culture, and this is the result of the fragmentation of the Salafi thought, which was known in particular to spare society sedition, and to avoid everything that makes the classroom difficult for the sake of Unifying the destination and the party, to ensure the safety of the individual and society, and this fragmentation came from a group of Saudis and many residents with party orientations undertaking the process of disrupting security and social peace through extraneous ideas that affected and affected the security and safety of the country.Although our society lives within a system of strict social systems and laws, the dilemma and root complex lie in the suffering of individuals and families, and the incoming business and capital, from that enormous package of societal norms and traditions that put on the clothing of religion and the sanctity of legitimate teachings even It has become a religion in which we live and hostile, and these customs and norms are based on a moral and ethical basis aimed primarily at preserving the ethical pattern associated with religion, and the final product of it is adherence to the prevailing religious opinion, given that the Saudi society is a Salafi society that has not been contaminated with immigrant ideas that may cause massive violations The area of ​​religiosity and its area or so it is thought, and for decades, these norms and traditions that were shaped by several circumstances and parties have applied to the life of Saudi society, and have become part of its customs, traditions, values ​​and automatic culture, which are reproduced through a strict educational, cultural and media system. The decades extending from the application of this system of virtue in Saudi society, the results and outcomes on the ground seem to contradict its objective goals, in a country that is described as The fortified fortress of Salafi Islam, the reality of civilized development, and the social data related to the Islamization of society or its “salvation” are much less than the raised slogans and the major goals and objectives for which these systems were established, which aim at the renaissance and development of society with full adherence to religious teachings and Sharia laws. Both goals were not achieved on the ground, as the society did not become a religious society committed to its teachings and laws except in a relative framework, and it did not achieve any effective development that is significant when compared to other societies, all because of the community’s lack of response to development in line with the real and realistic requirements for investing wealth. Naturalism and humanity, which contradicts some of the systems and norms pressing on Saudi society, foremost among which is the system of chastity, virtue, morals and religious values ​​- as defined by the societal culture in the country – which were formulated according to one opinion and a single direction.

In light of the rapid cultural changes that the Kingdom is witnessing today in various political, social and economic aspects, thanks to Vision 2030, it is difficult to define a specific set of obstacles standing in the way of religious reform and renewing its discourse, and perhaps reforming religious discourse and action today in Saudi Arabia has surpassed the most difficult stage, but circumstances remain. The general psyche of the Sahrawi society, and the desert man, which is characterized by its attachment to the legacy and the ordinary legacy steeped in passion, and characterized by apprehension of the new and the strange, especially after the voice of the godfather of the extremist religious discourse has faded away, and the Islamists’ discourse has faded only a little.

The submission of religious discourse to keep pace with the age, civilization and its products, ideas and values, is the basis upon which reform should be built, as religious reform in its essence and deeper philosophy revolves around how to find ways to inculcate the values ​​of civilization in a Muslim society that deals freely with economics, politics and knowledge without Mostly or fear, and the issue of reform means modifying the current jurisprudential situation, and this means that the issue of religious reform must pass through the criticism of the religious legacies themselves first, and here we can say that religious reform guarantees an integrated package of improvements and complements to the life of the individual and the nation, leading to Living in a balanced social justice and anti-corruption policy that is concerned with expanding economic growth and deepening it into comprehensive development, and reform can lead to internal reconstruction of perceptions and concepts, activate the mechanism of diligence, and create correct perceptions, which protects against extremism and counter-extremism. .

And the Saudi politician – according to his strategy and principles – stems mainly from legal perspectives that intersect widely and greatly with the “theory of interest” that was proposed at the end of the sixth century AH by the jurist Sulaiman Al-Tawfi Al-Hanbali, as he formulated this creative theory that allows the Muslim thought and mind to deal flexibly with many One of the theoretical and applied issues in the field of transactions, and the course of life in politics, economics, society and culture, and the core of the theory is based on the introduction of interest over the text in transactions, without worship, as the interest is a legislative evidence in itself, and is independent unless it is opposed by a definitive text of significance, definitive proof, and it starts Al-Toufi – may God have mercy on him – in building his theory out of high confidence in the human mind, and that it is independent with the knowledge of interests and evils. That the legal texts include interests, and that the Shari’a came under the auspices of the interests of the people altogether and in detail, but at the same time it assumed that the texts might contradict the interests in a way that could not be combined, and then the interest is preceded over the text, as the interest It is stronger, and that it is not in the circle of acts of worship, the interest takes precedence over the text and consensus if it opposes them, and the tawfi distinguishes between the rituals in which the mind is not independent without the text, and the transactions in which the mind is able to distinguish interest in it, and the interest is a legal evidence and a source of legislation in it.

Finally, His Highness the Crown Prince says, in a deep understanding of the spirit of Islam, which stems from the spirit of the times: “There is no fixed school, there is no stable person, and Ijtihad continues in the rulings of the Qur’an.”


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