Dr. Ali Shariati (1933–1977) was simultaneously a social thinker, religious reformer, political activist, and a pivotal figure in Iran’s cultural revolution. His philosophy, scholarship, and stance reflect a thought process that calls for a new Islamic awakening against traditional religious structures, Western colonialism, and Eastern authoritarianism. His perspective, as evident from the referenced excerpt, advocates a form of Shi’ism that transcends sectarian boundaries and takes the shape of a universal movement rooted in human values and justice. This essay provides an in-depth analysis of Dr. Shariati’s philosophy, scholarly contributions, and socio-political stance.
Shariati’s Philosophy: Humanity, Freedom, and Islamic Awakening
Shariati’s philosophy revolves around human freedom, self-awareness, and social justice. He championed an Islam free from rigid traditions and formalistic religiosity, one that fosters a direct spiritual connection between humanity and God. For him, Islam is a "movement" rather than a static institution. He stood against the traditional religious establishment, which he believed confined religion to mere rituals, rendering the masses politically and socially passive.
In his writings, such as *Islamology* and *Fatima is Fatima*, Shariati emphasized that Islam is a revolutionary ideology that calls for struggle against oppression, colonialism, and class disparities. His famous slogan, “Every place is Karbala, every day is Ashura,” reflects his belief that Islamic history, particularly the event of Karbala, symbolizes an eternal struggle against injustice that persists in every era.
A core component of his philosophy is “human self-awareness.” Shariati believed that humans are born free by nature and must shape their own destiny. He critiqued both Western materialism and Eastern religious stagnation, as both undermine intellectual and spiritual freedom. He viewed colonialism—whether in the form of Western imperialism or Eastern despotism—as a force that weakens human autonomy. However, he stressed that colonialism is not a “mystical force” but a “consequence” arising from our own weaknesses and internal failures.
Shariati’s Scholarly Role: Blending Knowledge with Action
Shariati was a scholar, philosopher, and social thinker who bridged Western and Eastern intellectual traditions. He earned a doctorate in sociology and religious studies from the University of Paris, where he was influenced by thinkers like Jean-Paul Sartre, Frantz Fanon, and Louis Althusser. His writings are a unique blend of Western philosophy, Islamic history, and Iranian culture.
Shariati emphasized connecting knowledge with action. He believed that the purpose of knowledge is not merely to acquire information but to drive social change and human awakening. His books, such as *We and Our Iqbal* and *Religion vs. Religion*, argue that the traditional religious establishment suppresses Islam’s revolutionary message. He labeled this establishment as “black reactionism,” accusing it of using religion for political ends.
Shariati’s Stance: Shi’ism, Colonialism, and Social Justice
Shariati’s Shi’ism was universal, revolutionary, and humanistic, as evident from the excerpt. He advocated a Shi’ism rooted in the principles of justice and righteousness of the Ahl al-Bayt, not sectarian biases. For him, figures like Gandhi, Abu Hanifa, and Ahmad ibn Hanbal—who stood firm on their principles against oppression—were truer representatives of this Shi’ism than clerics who exploit religion for political gain.
His stance on colonialism is distinctive. He considered it a “consequence” rather than a “cause.” According to Shariati, colonialism results from internal weaknesses such as intellectual stagnation, social injustice, and political corruption. He described it as a “veil” behind which people hide their failures. This is clear in the excerpt where he compares colonialism to a “germ” that attacks a weakened body (society).
Shariati’s writings also reflect a universal humanistic perspective. He praised non-Muslim thinkers like Gurvitch, who fought for justice and freedom, highlighting the breadth of his thought, which transcends religious, racial, or national boundaries.
Shariati’s Criticism and Controversies
Shariati faced criticism for his bold and unconventional views. Traditional Shi’a clerics accused him of being “Westernized,” while some Western thinkers labeled him a “religious fundamentalist.” The allegation in the excerpt that he was “repeating the words of colonial masters” reflects his controversial persona. His criticism stemmed from his non-traditional approach and his critique of rigid religious structures. Shariati rejected both extremes, advocating an Islam based on intellectual freedom and social justice.
Shariati’s Legacy
Dr. Shariati’s thought profoundly influenced the Iranian Revolution of 1979. His writings remain popular, especially among youth and political activists. His death under suspicious circumstances did not dim his intellectual legacy, which continues to inspire. He was a torchbearer of an Islamic thought that transcends tradition, advocating for humanity, freedom, and justice.
His philosophy remains relevant today, urging us to introspect on our internal weaknesses and raise our voices against injustice. Shariati’s message was that to defeat colonialism, we must first address our internal ailments—intellectual, social, and political.
Conclusion
Dr. Ali Shariati was a transformative figure who presented Islam as a revolutionary and humanistic ideology. His philosophy emphasizes human freedom, self-awareness, and social justice. He viewed colonialism as a consequence of internal weaknesses, critiquing both traditional religious structures and Western materialism. His thought remains a beacon for a new Islamic awakening that transcends sectarian divides and calls for a collective struggle for shared human goals.
This essay offers a concise yet comprehensive overview of Shariati’s ideas, drawing on key points from the provided excerpt. If you require further details on this topic, please let me know!
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