He follows the Azhar approach, rationalists, Sufis, and political activists. So he will not bring anything original. At most, he will try to revive ideas that h

But he will not succeed. As long as scholars of Ahlus-Sunnah are present, they will expose error and clarify the truth. The call to “renewal” that he speaks about is not new. Many groups in history claimed renewal: Wasil ibn ‘Ata’ and ‘Amr ibn ‘Ubayd separated from Hasan Al-Basri under the slogan of renewal. Bishr Al-Mirreesi, Al-Ja‘d ibn Dirham, and Jahm ibn Safwan opposed Ahlus-Sunnah in the name of renewal. Al-Kullabi, Al-Ash‘ari, the Maturidis, and others also claimed renewal. The Khawarij themselves claimed reform. In later times, people also claimed enlightenment and reform. Rifa‘ah At-Tahtawi returned from France promoting new ideas. Jamal Af-Din Al-Afghani influenced Muhammad ‘Abduh and others. They claimed reform, yet their movements faded, while Islam remained. They also promoted figures like Muhammad Rashid Rida and Al-Manar magazine as reformers. But they passed away, and their “renewal” passed away with them. Islam remained. Muhammad Abu Zahrah, once called “the Grand Imam,” wrote about Islamic madh-habs and praised many sects, but criticised what he called “Wahhabism,” repeating exaggerated accusations. Yet those claims did not last. The point is: many before you were more knowledgeable and more eloquent in spreading their ideas. Yet they disappeared, and Islam remained. As for you, your main background is in Arabic language. Perhaps your deviation comes from not studying correct ‘aqidah and Sunnah properly with reliable scholars. Many specialists in language were not strong in ‘aqidah. In summary, by this statement he has exposed himself. Allah has made his weakness clear so that he will not continue speaking in the name of Islam without challenge. You are not in a position to speak on behalf of Islam. You need clear repentance. If your statement about “renewing Islamic fiqh” was meant to criticise human opinions that lack evidence, that would be one thing. But if you meant to criticise revelation itself—the Qur’an and the Sunnah—then that is a very serious matter. Such words require clarification. If someone intended by them to reject or undermine divine revelation, that would amount to kufr. If instead he meant reviewing weak scholarly opinions not based on evidence, then he must clarify that and publicly correct his wording. In any case, such speech is dangerous and careless. It requires explanation and, if mistaken, open repentance—because Allah says: “Except for those who repent, correct themselves, and make clear the truth—upon them I will accept repentance, and I am the Accepting of repentance, the Most Merciful.” He has other questionable statements as well. But praise be to Allah, who exposes falsehood even if its people try to cover themselves with appearances of piety and humility. ‘Amr ibn ‘Ubayd once entered upon the Caliph Al-Mansur. Many scholars were present with him. As was the custom of rulers, Al-Mansur would give gifts and money to those who came to him. The scholars, being in need, accepted what he gave them. But ‘Amr ibn ‘Ubayd showed outward signs of extreme piety and asceticism, refusing the gifts. This impressed Abu Ja‘far Al-Mansur, who said words meaning: “All of you seek something for yourselves—except ‘Amr ibn ‘Ubayd.” However, later ‘Amr ibn ‘Ubayd was exposed. His reputation for piety did not protect him. His errors became known, and until today he is mentioned critically because of his deviant views. Ibn Kathir mentioned about him that he reportedly made an extreme statement regarding hadith—saying words to the effect that if he heard a certain report from various trustworthy narrators, he would reject it, and even if he heard it from the Messenger of Allah (peace be upon him), he would reject it, and even if he heard it from Allah, he would question it.