Ali shariati biography

In simple words, Syasat entails the construction of the people's existence. In other words, politics follows from the people. Politics does not construct the experience of people. Of course, Shariati prefers Syasat over politics because the former is more progressive. He considers making humanity Ensan Sazi important. In fact, his utopia is constructed with three concepts of Gnosisequality and freedom.

Commitment democracy appeared out of his lecture in Hoseyniyeh Ershad; a famous lecture with the name of Ummah and Imamate. According to him, Imam is one who wants to guide humans not only in political, l, social economic dimensions but also in all existential dimensions. He believes that Imam is alive everywhere and every time. On one hand, Imamate is not a metaphysical belief but a revolutionary guide philosophy.

He added that Imam has to guide people not according to his desire like a dictator but to Islamic ideology and authentic values. Some scholars classify him among the current religious neo-thinkers.

Ali shariati biography

Shariati called the theoretical foundation of the West as civilization and called its appearances as Tajadod [Renewal]. He emphasized accepting ali shariati biography and criticised Tajadod. He also believed that civilization has to be considered as something deep. He also highly acknowledged the importance of empirical science and knowledge. He appreciated the empirical methodologyand criticised traditionalism for its disregard for scientific methodology.

On another hand, he criticised the Modernists because they confuse the Western ideological theories with valid scientific epistemology. According to Shariati, the knowledge of reason is self-evident. Shariati also dismissed consensus as a source for understanding religion. He insisted on the concepts of knowledge and time along with the holy book and tradition and stressed the important role of methodology and changing of viewpoint.

Shariati, who was a fan of Georges Gurvitch in his analysis of sociologybelieved that there was no special pattern for the analysis of social affairs and historical events. He referred to the active role of the scholar of human science during investigation and scientific ali shariati biography. He believed that it was not necessary to extend the other conclusions of other Western scholars to Iranian society.

However, he criticised the Western ideological schools such as nationalismliberalism, Marxism, etc. He maintained that there was conformity and correspondence between the Western philosophy and Iranian society. According to Shariati, democracy is inconsistent with revolutionary evolution and progress. One of his criticism of Western ideology is its [regardless imitation of those ideologies - check translation].

One of his other criticisms is the denial of spirituality in Western philosophy. In fact, those ideologies attempt to prevent humans from achieving transcendental goals and any [evolutionary movements - check translation]. In this vein, he firmly criticised capitalismand at the same time, he admired socialism because it would lead humanity to evolution and free it from utilitarianism.

However, he firmly criticised Karl Marx. According to Shariati, Karl Marx's theory on the economy as the infrastructure and foundation of human and society was strayed. Conversely, Sharia places the human, not the economy, as the foundation and origin of society. According to Shariati, human history is composed of two stages: the stage of collectivity and the stage of private ownership.

But the second stage, which is the current era, could be considered as the domination of the many by one. The second stage began with the emergence of private ownership. The various types of private ownership in history have included slaveryserfdomfeudalismand capitalism among others. But monopoly polarised the human community. In fact, according to Shariati, private ownership is the main cause of all modern problems.

These problems change men's brotherhood and love to duplicity, deceit, hatred, exploitation, colonisationand massacre. The polarisation by monopoly manifested itself in different forms throughout history. For example, in ancient times there were slave economies that transferred to capitalist society in modern times. In other words, machinism, or the dependence on machines, can be considered the latest stage of private ownership.

Machinism began in the ali shariati biography century and human beings have had to confront the many anxieties and problems arousing from it. There are many adherents and opponents of Shariati's views and Shariati's personality is largely unknown. According to Sayyed Ali Khamenei, Shariati had both positive and negative characteristics.

Khamenei believes that it is unfair to consider Shariati as someone who firmly disagreed with the Mullahs. One of the positive sides of Shariati was his ability to explain his thoughts with suitable and simple language for his generation. Shariati was somewhat supportive of Mullahs in Iran. Thompson try to envisage some similarities between Shariati and his role in the Islamic revolution in Iran with Sayyed Qutb 's role in Egypt.

One similarity is that both of them paved the way for the imminent revolution in Iran and Egypt. Both desired Islamic cultural dominance. Both were fans of being revolutionary about ruling values and norms. They considered Islamism a third way between those of America and the Soviet Union. At the same time, they were not wholly utopian and they were partly Islamic.

According to Mahmoud TaleghaniAli Shariati was a thinker who created a school for revolution. The school guided young people to revolutionary action. Beheshti believes that Shariati's work was fundamental to the Islamic revolution. According to Hamid Enayat, Shariati was not only a theorist but also an adherent of Islamic radicalism. Enayat believes that Shariati can be considered the founder of Islamic socialism.

Enayat considers him to be one of the most beloved and popular individuals in Islamic radicalism and socialism. According to Hamid AlgarShariati was the number one ideologue of the Islamic revolution. Despite Shariati's early death, he authored some publications including "articles, seminar papers, and lecture series" [ 42 ] in addition to more than a hundred books.

Shariati translated many books into Persian. Being a social activist, he always conveyed the message of social justice and tried to create societies based on egalitarianism. For Shariati, existing democracies are minimalist. However, for him socialism is not merely a mode of production but a way of life. For him, freedom and social justice must be complemented with modern spirituality.

Many of his writings stay as relevant and useful in contemporary world as they were when they were first written. This issue is not available yet in this language. Request to be notified when the issue is available in your language. Faced with the outstanding success of Dr. Shariati's courses, the Iranian police surrounded Houssein-e-Ershad Institute, arrested many of his followers and thereby put an end to his activities.

For the second time, he underwent an eighteen month prison term under extremely harsh conditions. Popular pressure and international protests obliged the Iranian regime to release Dr. Shariati on March 20, However, he remained under close surveillance by the security agents of Iran. This was no freedom at all since he could neither publish his thoughts nor contact his students.

Under such stifling conditions according to the teachings of the Quran and the Sunnah of the Prophet Mohammed PBUHhe realized that he should migrate out of the country. Shariati studied and experienced many philosophical, theological and social schools of thought with an Islamic view. One could say that he was a Muslim Muhajir who rose from the depth of the ocean of eastern mysticism, ascended to the heights of the formidable mountains of western social sciences, yet was not overwhelmed, and he returned to our midst with all the jewels of this fantastic voyage.

Despite this influence he criticized these thinkers for their rejection of traditional religion and suggested that the only way the deprived nations could counterbalance Western imperialism was through the cultural identity preserved by religious traditions. Not unexpectedly, he was imprisoned for a time on his return to Iran in Although turned down for a teaching position at the University of Teheran, he taught at a variety of high schools until a position became available at the University of Meshad.

There he became a popular teacher, using an innovative method which expounded Islamic doctrine using a sociological approach. While some Muslim clergy criticized his lack of Islamic expertise, others sympathized with his attempt at modernization and helped him revise the content of his writings. His classes, however, threatened the government establishment, which had them suspended.

In he established a center of Muslim religious teaching, the Husaniya-yi Irshad in Teheran, and he moved there in The choice of an institution dedicated to the martyrdom of Husayn in the struggles against the Ummayyads A. His political influence was so great that the regime had him arrested again in and closed down the Husaniya, banning his works.

Although released inhis freedom was restricted. In June he travelled to England, where he died under circumstances that his supporters insisted suggested the involvement of SAVAK, the Iranian secret police. The guiding principle of Shariati's thought, like that of Islam generally, is tawhid or unity. On one level this refers to the excellence of the human being.

God creates humanity out of clay and spirit, thus enabling a unity of all elements in creation. The human being is thereby made the vice-regent kalifa for God, bringing perfection to the created world. On another level the principle of unity must be applied to the social world. Every corruption and injustice in the world comes from a lack of unity.

The Muslim proclamation that God alone is to be worshipped, made five times daily, conquers greed, envy, and fear by liberating the individual from selfishness. The implications of this view are radical. If the central significance of the Muslim creed is individual liberation, then any form of dependency is wrong. The Muslim clergy have embraced the principle of imitation taqlid rather than creative innovation ijtihad as the basis for deciding Islamic behavior.

Shariati opposed blind traditionalism, citing the Koranic statement that "God does not change what is in a people until they change what is in themselves" Sura 13, Aya The test of a Muslim society lies less in its traditionalism than in its ability to utilize traditional thought to meet the challenge of creating a just society.