Ali Shari'ati: Difference between revisions

| Place of Birth = Kahak in [[Sabzivar]], [[Khurasan]]

'''ʿAlī Mazīnānī''' (Farsi: {{ia|علی مزینانی}}; b. 1933 d. 1977) known as '''ʿAlī Sharīʿatī''' ({{ia|علی شریعتی}}) or Doctor Shari'ati was a [[Shi'a]] intellectual and [[theologian]] whose ideas and theories influenced the formation of [[Islamic Revolution]] in [[Iran]] (1979). Shari'ati's speeches in [[Husayniyya Irshad]] and a number of universities between 1968-1976 was presented to his addressees which were later published in forms of books and a collection of thirty six volume books.

[[Morteza Motahhari]], [[Mahdi Bazargan]], 'Ali Abu al-Hasani, Sayyid Hamid Rowhani and the journal of School of Islam were the main critics and oppositions of 'Ali Shari'ati. About thirty books have been published in rejection of Shari'ati's thoughts. In addition, about three hundred Farsi and Arabic books have been published about Shari'ati himself.

'Ali Shari'ati was born on the [[Sha'ban 5]], [[1352]]{{enote|Azar 2, 1312SH}}/November 23, 1933 in Kahak ({{ia|کاهک}}), a village in [[Sabzevar]], [[Iran]]. His father, Muhammad Taqi Shari'ati was the founder of the Center of Publication of Islamic Truths (Kanun nashr-i haqayiq-i Islami) and he was a modernist [[exegete]] of the [[Qur'an]]. Akhund Mulla Qurban'ali was the paternal grandfather of Shari'ati who was a prominent student of [[Mulla Hadi Sabziwari]].

'Ali Shari'ati married Fatima (Puran) Shari'at Radawi in 1958 in [[Mashhad]]. He had four children named Ehsan, Susan, Sara and Mona.

Eventually, Shari'ati was buried in June 26, 1977 in [[Damascus]] near the holy shrine of [[Lady Zaynab (a)]]; [[Imam Musa Sadr]] and Shari'ati's relatives attended the funeral ceremony.

Shari'ati has declared that he was influenced by 1950s figures including Maurice Maeterlinck, Arthur Schopenhauer, Frantz Kafka and Sadeq Hedayat as he described getting to know them took him from a peaceful and definite inherited religion toward massive hurricane and wild oceans which brought confusing thoughts of the philosophies after two world wars to him. Shari'ati declared that he was influenced by grand Islamic scholars as well as sociology figures including Georges Gurvitch, Raymond Aron and scholars of Islam including Louis Massignon, Jacques Berque, Branshvik and Henri Masse. In addition, researchers believe Shari'ati was influenced by intellectual movements of the time including:

'Ali Shari'ati became a member of the Center of Publication of Religious Truths (Kanun nashr-i haqayiq-i Islami) where he was engaged with Islamic and Shi'ite culture. The center was founded in 1953 by Muhammad Taqi Shari'ati, 'Ali's father and it provided the situations for education of exegesis, Quranic theology and religious teachings; it also had social impacts as well.

The movement of Religious Revive or the Movement of Reconstruction of Religious Thought influenced Shari'ati as well. Its prominent figures were [[Sayyid Jamal al-Din Asadabadi]], Shaykh [[Muhammad 'Abdu]], Sayyid Qutb and Iqbal Lahuri. Similar to these figures, Shari'ati was seeking a return to [[Quran]], achieving a new [[exegesis]] adaptable to the time so that revolutionary and social Islam could replace fundamentalist Islam. In his book "Ma va Iqbal" (Iqbal and Us), he stated that knowing Sayyid Jamal al-Din Asadabadi and Iqbal Lahuri is equal to knowing Islam and Muslims and knowing the present and the future time.

'Ali Shari'ati became familiar with theories of Raymond Aron, Jacque Berque, Henry Corbin, Frantz Fanon, Roger Garaudy, Georges Gurvitch, Louis Massignon and Jean-Paul Sartre in 1960s in France. Some researchers believe Shari'ati's references to intellectuals including Hegel, Marx, Edmund Husserl, Martin Heidegger and Herbert Marcuse represents the fact that he was influenced by the school of German and French intellectuals. Because 'Ali Shari'ati emphasized on the differences between Human and Humankind and the usage of concepts such as Anarchist and having choices from Sartre, Nietzsche and Heidegger shows that Shari'ati was influenced by Existentialism.

Some researchers believe, disagreement of Shari'ati with Greek and [[Ibn Sina|Sinai]] philosophies and his strong criticism of some philosophers as well as his adherence to a number of founders of the School of Separation including [[Shaykh Mahmud Halabi]] represent that he was influenced by the School of Separation. The economic attitudes of Shari'ati in 1960s and his negative approaches about free market which was derived from Socialism as well as the school of separation and his dear friend [[Muhammad Reza Hakimi]].

'Ali Shari'ati proposed different ideas and theories, however 'Abd al-Husayn Khosro Panah stated that the main emphasis of Shari'ati was disambiguation of religious knowledge, the holy [[Quran]] and [[Sunna]]. The prominent theories of Shari'ati are:

'Ali Shari'ati was teaching Islamic studies courses in the University of Mashhad 1966-1967 which were mainly about the biography and lifestyle of [[Prophet Muhammad (s)]] and a number of his companions. He also delivered speeches in Husayniyya Irshad about Islamic studies in which he explained his principles about Islam.

According to Shari'ati's ideas, Islam was not only about its cultural aspects nor its collection of Islamic sciences including [[Kalam]], [[Fiqh]] and Philosophy but it was also about the main purposes of religion: freedom, equality, salvation of masses and honoring of the wretched. Based on Shari'ati the transformation of Islam from a culture to an Ideology was the most important incident and the most magnificent event of his time. Shari'ati always desired to return Islam to an Ideology which he pursued. He believed Ideological Islam is not a step backward but it will revive Islam and it will give it an intellectual renaissance.

Based on Shari'ati's thoughts, an intellectual should work to form an Islamic Protestantism so that it erupts thoughts and brings in new energy to society. He mentioned Christian Protestantism which evolved in medieval age in Europe and remove all the obstacles put on thoughts and the fate of society by name of religion. Shari'ati criticized an understanding of Islam which he stated "does not derive us and make us silent and still; it also postpone all of our hopes until the time after our death."

Islamic Protestantism, according to Shari'ati, is a correction of religion by means of opposing superstitions, solidity and blind prejudice. It is a complete rejection of Islamic and religious concepts which justifies class system and autocracy. In other words, returning religion to its original root, making movement and intellectual, social and scientific evolution based on [[Quran]] and [[Sunna]].

Ahmad Naqibzadeh, a professor at Tehran University believed Shari'ati wanted to be the Martin Luther King of Iran and he made efforts to found Protestantism as Luther King opposed Church he also wanted to stand against clergymen. Naqibzadeh believed Shari'ati failed in achieving this goal.

* Return to the Self: Shari'ati believed returning to the self and discovery of our personality is the vital prophecy of intellectuals in Islamic countries. He stated that in order to return to the self we should refer to [[Holy Quran]], [[Sira]] of [[Prophet Muhammad (s)]] and his companions. In addition we should refer to personality of [['Ali b. Abi Talib (a)]] and his speeches, history of Islam and its magnificent culture.

'Ali Shari'ati believed Shi'ism is the original truth of Islam. He added Shi'ism of [['Ali b. Abi Talib (a)]] was based on two important principals: [[Imamate]] and [[justice]]. Shari'ati assumed Shi'ism is a comprehensive party which has ideology, political and economic directions and a two hundred and fifty year background of resistance of Shi'ite Imams (a). He thought until the foundation of [[Safavid]] dynasty, Shi'ism had an anti-tyranny approach and scholars, devotees and poets were protecting the religion based on principals of [[Ahl al-Bayt (a)]]. Shari'ati believed after the foundation of Safavid the Red (Revolutionary) Shi'ism changed to Black Shi'ism and the school of martyrdom was changed to school of mourning.

'Ali Shari'ati described [[mourning]] and grieving in Shi'ism as a progressing and revolutionary tradition in repression era of tyrants which helped in increasing faith. However, he criticized some rituals in mourning ceremonies which were influenced by Christianity and he tried to eliminate superstition from the religion. He also condemned the notion that Amr bi Ma'ruf and nahy munkar ([[enjoying the good and forbidding the evil]]) should be exercised only in individual level.

'Ali Shari'ati regarded [[Imam]] and [[Imamate]] not only a belief-related matter but also he mentioned the social aspect of it which is notable characteristic as Umma (Muslim community) choose their path under the leadership and guidance of Imam. He regarded Imam, a superior human not a super-human. He believed Umma is humane society which all the individuals have a common goal and they act based on a common leadership toward their ideal purpose. They not only share their thoughts, opinions and religion but also they share similar actions.

According to Shari'ati's works, [[Imamate]] is a (timely) limited revolutionary system with a purpose of changing an ignorant benighted society to a cultural, political and belief-related advanced society. He believed that society does not need the thirteenth and fourteenth Imams after the [[Twelfth Imam (a)]] as it can grow based on [[Bay'a]] (oath of allegiance), democracy and council.

'Abd al-Husayn Khosrow Panah believed 'Ali Shari'ati has put the divine and creative [[wilaya]] (guardianship) of [[Imamate]] aside, and he degraded it to a political regime. He also criticized Shari'ati's idea about rejection of eternal Imamate and limitation of Imamate to twelve Imams. He added Imamate is an eternal system which will continue after the martyrdom of the twelfth Imam (a) by return of Imamate to other Imams. Khosrow Panah believed the theory of Shari'ati about Imamate will lead to deletion of different aspects of Islam and its sole reliance on the revolutionary aspect.

'Ali Shari'ati believed Shi'ism was an opposition against deviation from the true Islam. Shi'ism itself suffered from the fate that all the other religions suffered throughout history, Safavid Shi'ism was formed alongside the true version of Shi'ism called Alavi Shi'ism. It was based on justice, [[Wilaya]] and [[Imamate]] of [['Ali b. Abi Talib (a)]]. 'Alavi Shi'ism massively opposed oppression and ultimate power as it tried to save the oppressed and deprived classes. While Safavid Shi'ism was supporting Shahs and monarchies.

 

Shari'ati stated that Safavid Shi'ism was different from Safavid dynasty, he believed that Safavid Shi'ism was formed alongside Alavi Shi'ism but it was officially accepted by Safavid dynasty. He stated that Safavid Shi'ism changed Shi'ism to a state religion, as a result it became an institution which was used for political slavery, while it receded from the original purposes of Shi'ism: justice and performing religious duties.

 

Such ideas of Shari'ati are stated in his book [[Tashayyu' Alavi and Tashayyu' Safavi|Alavi Shi'ism and Safavid Shi'ism]]. A number of researchers, including [[Rasul Ja'fariyan]], believed this theory led to formation of [[Furqan group]] who terrorized [[Morteza Motahhari]].

'Ali Shari'ati had different approaches toward clergymen, sometimes he opposed them fiercely and sometimes he got along with them. Some researchers believe Shari'ati's disagreements with clergymen was not a matter of sentiments or class and opposing Islam or Shi'ism but it was a matter of believing in revolutionary Islam. In his book "''Ba Mokhatabhaye Ashna''" (With Familiar Addressees) which contains his letters to different people, he talked about Islam without clergymen; he also said with the death of clergymen, Islam would surely continue its existence. In his book, Khosrow Panah said Shari'ati's attitude toward clergymen was due to anti-clergymen approach of Furqan group and terrorizing clergymen figures including Morteza Motahhari and [[Muhammad Mufattih]].

Shari'ati believed throughout history Shi'ite scholars unlike [[Sunni]] scholars, were living among people and they refrain from achieving power. But in Safavid era, they were in governmental positions and changed the Shi'ism which was always against the current situation into a Shi'ism approving the current situation. 'Ali Shari'ati criticized clergymen for emphasizing too much on Philosophy, [[Kalam]], [[Fiqh]] and [[Usul]] while the talents in seminaries should also focus on the tasks of having discussions with people, conveying the truths and knowledge about religious facts, lifestyle of [[Prophet Muhammad (s)]] and the event of [[Karbala]] which were given to those without any talent to become [[mujtahid]].

Shari'ati stated in his book that his opposition with clergymen is actually opposing exercising [[Taqiyya]] in facing the rulers and behaving duplicitously with people. Although he praised [[Sayyid Jamal al-Din al-Asad Abadi]], [[Mirza Shirazi]], [[Sayyid Hasan Mudarris]], [[Mirza Kuchak Khan]], [[Muhammad Khiyabani]], [[Sayyid Mahmud Taliqani]] and [[Ayatullah Khomeini]], he believed they were not originated from the common existing spirit in [[seminaries]].

Rasul Ja'fariyan stated that Shari'ati's attitude toward Shi'ite clergymen was derived from his belief on the two concepts of Alavi Shi'ism and Safavi Shi'ism. He added as Shari'ati persistently believed in these two concepts, he became pessimist about clergymen. Although Shari'ati praised [[Ayatullah Burujirdi]] and Imam Khomeini, he also condemned [['Allama al-Majlisi]] and [[Ayatullah Milani]] and he also criticized them sharply; in a number of sources Shari'ati accepted that he criticized them roundly.

* A number of seminaries in 1960s and 1970s including [[Dar al-Tabligh Islami]] affiliated with Ayatullah Shari'atmadari, the journal of [[Maktab-i Islam]] (the School of Islam), Ayatullah [[Makarem Shirazi]] and [[Misbah Yazdi]] all criticized Shari'ati's attitudes and theories. Different [[exegeses]] of Shari'ati's ideas and theories on historical events and especially Quranic verses were the roots of such criticisms as they found Shari'ati's ideas against original religious narrations including Shari'ati's exegesis on the story of creation of [[Adam]] and [[Eve]].

* 'Ali Abu al-Hasani was a contemporary historian who wrote a book in 1982 in which he stated the goal of Shari'ati was interpreting outer aspect of being religious to inner aspect of atheism and materialism. He also emphasized on a number of documents written by Morteza Motahhari who called Shari'ati a dependent intellectual planning to deviate religion and promote atheism under the name of religion.

A large number of researchers believe, Shari'ati's ideas and theories played important role in formation of [[Islamic revolution]] of Iran in 1979. In addition some believed the intellectual and literal atmosphere in 1970s in Iran was influenced by Shari'ati's ideas. As a result sometimes 'Ali Shari'ati was regarded as the "Teacher of Revolution" in Iran.

'Ali Shari'ati gave speeches in both private meetings and public gatherings in Husayniyya Irshad, Tehran University, the university of Shiraz and the university of Abadan between 1968 to 1976 which involved sixty six subjects including studies of Islam, the history of religions and [[Hajj]]. His speeches were also given to people in audio formats which are available now as well. About one hundred pamphlets and books were published before the Islamic Revolution of Iran in 1979.

"''Husayn watith-i Adam''" (Husayn the Heir of Adam), "''Fatima Fatima ast''" (Fatima is Fatima), "''Pedar madar ma mutthamim''" (Father and Mother We Are Accused), "''Simay-i Muhammad''" (the portrayal of [[Muhammad (s)]]) and "'''Ali''" (a) were the most important works written by 'Ali Shari'ati.

* ''Abu Dhar al-Ghifari'', written by Juda al-Sihar in 1955 which was translated and published as "''Abu Dhar-i Ghifari avvalin khuda parast-i susialist''" (Abu Dhar al-Ghifari, the first Socialist God-Worshipper" in Mashhad.

* "''Fi al-Naqd wa al-Adab''" written by Muhammad MAndur; it was translated in 1959 as About Critic and Literature.

* Translation of the book ''Niyayesh'' by Alexis Carrel in 1960.

* Translation of the book ''[[Salman Farsi]]'' by Louise Massignon in 1969.

A large number of Shari'ati's works have been translated into different languages. Eighteen books were translated into Arabic and fifty nine books into Turkish. Also some books were translated into Kurdish, Urdu, Indonesian, Albanian, Tamil, Thai, Bengali, German, Italian, French and Spanish.

===About Shari'ati===