Analyzing the Idea of Progress in theThought of Sheikh Yusuf al-Qaradawi based on Spriggans Method

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.