Rereading and interpreting the ideas of leading Muslim thinkers
mohammad mahmoodikia
Abstract
Given the pivotal significance of Sheikh Yusuf al-Qaradawi in the aftermath of the Arab revolutions in 2011, his prominent status among Muslim Brotherhood supporters, and his interactions with the Syrian government during this time, we have devised a research approach that combines comparative research ...
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Given the pivotal significance of Sheikh Yusuf al-Qaradawi in the aftermath of the Arab revolutions in 2011, his prominent status among Muslim Brotherhood supporters, and his interactions with the Syrian government during this time, we have devised a research approach that combines comparative research methodology for analysis with library and documentary studies to gather information and address the research questions. The results of this study suggest that his political stance on the Syrian crisis contradicts the epistemological, ontological, anthropological, and methodological underpinnings that govern his Islamist discourse. This demonstrated that he has strayed from the primary frameworks of his political Islam discourse, despite his moderate stance prior to the aforementioned developments. Overall, it appears that Sheikh Yusuf al-Qaradawi is swayed by political movements and groups, the absence of an accurate political vision, and the inflammatory atmosphere that followed the Arab Spring. Additionally, the historical experience of the Brotherhood in Syria, the opportunity presented by the Arab Spring, and the protests in Syria all play a role in shaping his perspective. He regarded it as an appropriate venue for overthrowing the governing authority in that country and instituting a system of governance based on the Brotherhood's discourse.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad mahmoodikia
Abstract
Considering the efforts made among Muslim thinkers to provide an indigenous and religious model of progress in Islamic societies and the need to preserve and protect the cultural and civilizational heritage of Islam, on the one hand and the consequences of each of these theoretical efforts in modeling ...
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Considering the efforts made among Muslim thinkers to provide an indigenous and religious model of progress in Islamic societies and the need to preserve and protect the cultural and civilizational heritage of Islam, on the one hand and the consequences of each of these theoretical efforts in modeling In the field of action, on the other hand, in this research, we seek to provide an answer to the question that the model of progress in the thought of contemporary neo-Salafis ruling in the Arab countries of the Persian Gulf and mainly Sheikh Yusuf al-Qaradawi is based on? This research, which was conducted using the Thomas Springs research method, while identifying five main factors in the problematic aspect of the idea of progress and also identifying the causes of its occurrence, discusses the drawing of an alternative utopia and the ways to achieve it. Overall, the findings of this study are based on the claim that contemporary Sufism, and in particular Sheikh Yusuf al-Qaradawi, seeks to provide a tolerant, interactive and dynamic reading of Islam that has the maximum capacity to adapt to the modern bio-model.In general, it seems that Qaradawi, as a Muslim thinker, tries to reconcile Islam with biomodern requirements and tries to present an interactive and tolerant image of Islam as well as redefine some Islamic concepts, the ground for the convergence and connection between Islam and Provided the contemporary world. Therefore, another feature of Qaradawi's reading of Islam that is influential in his reading of the issue of development is the field of expediency in the extent and permeability of Shari'a. He points out that the interest of the Shari'a scholars is different from the interest of the Westerners, which is based on profiteering and power-seeking. In his view, the expediency that Islamic law seeks to establish and maintain is far more pervasive and far-reaching than the narrow definition offered by Westerners. According to Qaradawi, the interest of Islam is not just an individual interest. Also, it is not only a social interest, but also the interest of individuals. He states that the interest on which the generalities and details of the Shari'a are based and the rules of which are observed, is the interest that encompasses the world and the hereafter and matter and spirit, and between the individual and society and the different classes of people and national interests and human interests.
