Rereading and interpreting the ideas of leading Muslim thinkers
Hassan Bakhshizadeh
Abstract
Objective:This study aims to analyze Sayyid Qutb’s theoretical and practical ideas regarding the nature of Islamic existence, with particular focus on his seminal work Ma‘ālim fī al-Ṭarīq (Signposts on the Road), to contribute to the understanding of contemporary Islamic thought and ...
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Objective:This study aims to analyze Sayyid Qutb’s theoretical and practical ideas regarding the nature of Islamic existence, with particular focus on his seminal work Ma‘ālim fī al-Ṭarīq (Signposts on the Road), to contribute to the understanding of contemporary Islamic thought and civilizational frameworks.Methods: The research employs structured qualitative content analysis based on Mayring’s (2014) method. Inductive open coding was used to identify key concepts such as Tawhid, Jahiliyyah, and Sharia, which were then organized into subthemes through axial coding. Thematic synthesis generated overarching categories linking individual ethical reform with societal reconstruction, ensuring interpretive transparency, methodological rigor, and conceptual coherence.Results: The findings indicate that Sayyid Qutb envisions Islamic existence as an integrated system that combines theoretical faith with practical application. He emphasizes personal devotion, adherence to Sharia, and the establishment of a vanguard group to guide societal transformation. His framework explicitly rejects violence and extremism and positions Islamic existenceas a comprehensive civilizational project in which individual behavior, social institutions, and governance are aligned with divine principles.Conclusions: Signposts on the Road serves both as a theoretical manifesto and a practical guide, providing a coherent model for implementing Islamic principles across personal, social, and institutional spheres. Qutb’s intellectual framework provides key insights for contemporary discussions on Islamic thought, ethical governance, and civilizational renewal, demonstrating how normative faith can be realized within the practical structures of society.
Gholamreza Jamshidiha; Hamzeh Nozari
Abstract
In the Western model of progress, knowledge that is associated with increased power and wealth, acquired through mastery over nature, holds significant importance. Such knowledge is believed to bring about human and societal happiness, creating the best form of welfare. Based on this perspective, indigenous ...
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In the Western model of progress, knowledge that is associated with increased power and wealth, acquired through mastery over nature, holds significant importance. Such knowledge is believed to bring about human and societal happiness, creating the best form of welfare. Based on this perspective, indigenous models of progress are not considered, and the cultural world of countries and nations is given little significance. Shariati criticizes the Western model of progress. He strives to establish a new model of progress, taking into account the cognitive and cultural layers of Iranian society, to address its issues and meet its needs. In this context, he does not view the rejection of technology and instrumental reason as the solution to overcome the limitations of the Western progress model. Instead, he proposes developing a new progress model that recognizes not only instrumental reason but also other aspects of intellect affirmed by Islam. This model also emphasizes the importance of considering each society's history and culture. Shariati's Islamic model for progress is called "Ummat," which is entirely tangible and attainable, as well as a salvific solution for humanity. The three symbols of progress in Islam are "Book," "Balance," and "Iron." Furthermore, from his perspective, progress means self-reflection, continuous return to one's religious and national identity, and the utilization of all aspects of rationality.
