A geographic coordinate system is a coordinate system that enables every location on Earth to be specified by a set of numbers, letters or symbols. The coordinates are often chosen such that one of the numbers represents a vertical position and two or three of the numbers represent a horizontal position; alternatively, a geographic position may be expressed in a combined three-dimensional Cartesian vector. A common choice of coordinates is latitude, longitude and elevation. To specify a location on a plane requires a map projection.
Ali Shariati Mazinani
23 November 1933
|Died||18 June 1977 43) (aged|
|Resting place||Sayyidah Zaynab Mosque, Damascus, Syria|
|Alma mater|| Ferdowsi University of Mashhad |
|Employer||Ferdowsi University of Mashhad|
|Political party||Freedom Movement of Iran|
|Spouse(s)||Pouran Shariat Razavi|
|Children||Ehsan, Sousan, Sara and Mona|
Ali Shariati Mazinani (Persian : علی شریعتی مزینانی, 23 November 1933 – 18 June 1977) was an Iranian revolutionary and sociologist who focused on the sociology of religion. He is held as one of the most influential Iranian intellectuals of the 20th century and has been called the "ideologue of the Iranian Revolution", although his ideas ended up not forming the basis of the Islamic Republic.
Persian, also known by its endonym Farsi, is one of the Western Iranian languages within the Indo-Iranian branch of the Indo-European language family. It is primarily spoken in Iran, Afghanistan, and Tajikistan, Uzbekistan and some other regions which historically were Persianate societies and considered part of Greater Iran. It is written right to left in the Persian alphabet, a modified variant of the Arabic script.
Iran, also called Persia and officially known as the Islamic Republic of Iran, is a country in Western Asia. With over 81 million inhabitants, Iran is the world's 18th most populous country. Comprising a land area of 1,648,195 km2 (636,372 sq mi), it is the second largest country in the Middle East and the 17th largest in the world. Iran is bordered to the northwest by Armenia and the Republic of Azerbaijan, to the north by the Caspian Sea, to the northeast by Turkmenistan, to the east by Afghanistan and Pakistan, to the south by the Persian Gulf and the Gulf of Oman, and to the west by Turkey and Iraq. The country's central location in Eurasia and Western Asia, and its proximity to the Strait of Hormuz, give it geostrategic importance. Tehran is the country's capital and largest city, as well as its leading economic and cultural center.
Sociology of religion is the study of the beliefs, practices and organizational forms of religion using the tools and methods of the discipline of sociology. This objective investigation may include the use of both quantitative methods and qualitative approaches such as participant observation, interviewing, and analysis of archival, historical and documentary materials.
Ali Shariati (Ali Masharati) was born in 1933 in Kahak (a village in Mazinan), a suburb of Sabzevar, in northeastern Iran.His father's family were clerics. His father, Mohammad-Taqi, was a teacher and Islamic scholar. In 1947, he opened the Centre for the Propagation of Islamic Truths in Mashhad, in Khorasan Province. It was a social Islamic forum which became embroiled in the oil nationalisation movement of the 1950s. Shariati's mother was from a small land-owning family. His mother was from Sabzevar, a little town near Mashhad.
Kahak is a village in Mazinan Rural District, Central District, Davarzan County, Razavi Khorasan Province, Iran. At the 2006 census, its population was 375, in 124 families.
Sabzevar, previously known as Beyhagh, is a city and capital of Sabzevar County, in Razavi Khorasan Province, approximately 220 kilometres west of the provincial capital Mashhad, in northeastern Iran. At the 2006 census, its population was 208,172, in 57,024 families.
Mashhad, also spelled Mashad or Meshad, is the second most populous city in Iran and the capital of Razavi Khorasan Province. It is located in the northeast of the country, near the borders with Turkmenistan and Afghanistan. It has a population of 3,001,184 inhabitants, which includes the areas of Mashhad Taman and Torqabeh. It was a major oasis along the ancient Silk Road connecting with Merv to the east.
In his years at the Teacher's Training College in Mashhad, Shariati came into contact with young people who were from less privileged economic classes of society, and for the first time saw the poverty and hardship that existed in Iran during that period. At the same time, he was exposed to many aspects of Western philosophical and political thought. He attempted to explain and offer solutions for the problems faced by Muslim societies through traditional Islamic principles interwoven with, and understood from, the point of view of modern sociology and philosophy. His articles from this period for the Mashhad daily newspaper, Khorasan, display his developing eclecticism and acquaintance with the ideas of modernist thinkers such as Jamal al-Din al-Afghani, Sir Allama Muhammad Iqbal of Pakistan, among Muslims, and Sigmund Freud and Alexis Carrel.
Western philosophy is the philosophical thought and work of the Western world. Historically, the term refers to the philosophical thinking of Western culture, beginning with Greek philosophy of the pre-Socratics such as Thales and Pythagoras, and eventually covering a large area of the globe. The word philosophy itself originated from the Ancient Greek: philosophia (φιλοσοφία), literally, "the love of wisdom".
Sigmund Freud was an Austrian neurologist and the founder of psychoanalysis, a clinical method for treating psychopathology through dialogue between a patient and a psychoanalyst.
Alexis Carrel was a French surgeon and biologist who was awarded the Nobel Prize in Physiology or Medicine in 1912 for pioneering vascular suturing techniques. He invented the first perfusion pump with Charles A. Lindbergh opening the way to organ transplantation. Like many intellectuals of his time, he promoted eugenics. He was a regent for the French Foundation for the Study of Human Problems during Vichy France which implemented the eugenics policies there; his association with the Foundation and with Jacques Doriot's ultra-nationalist Parti Populaire Français led to investigations of collaborating with the Nazis, but he died before any trial could be held. He faced media attacks towards the end of his life over his alleged involvement with the Nazis.
In 1952, he became a high-school teacher and founded the Islamic Students' Association, which led to his arrest following a demonstration. In 1953, the year of Mossadeq's overthrow, he became a member of the National Front. He received his bachelor's degree from the University of Mashhad in 1955. In 1957, he was arrested again by the Iranian police, along with sixteen other members of the National Resistance Movement.
The 1953 Iranian coup d'état, known in Iran as the 28 Mordad coup d'état, was the overthrow of Prime Minister Mohammad Mosaddegh in favour of strengthening the monarchical rule of Mohammad Reza Pahlavi on 19 August 1953, orchestrated by the United Kingdom and the United States, and the first United States covert action to overthrow a foreign government during peacetime.
The National Front of Iran is an opposition political organization in Iran, founded by Mohammad Mosaddegh in 1949. It is the oldest and arguably the largest pro-democracy group operating inside Iran despite having never been able to recover the prominence it had in the early 1950s.
Shariati then managed to get a scholarship for France, where he continued his graduate studies at the Sorbonne in Paris. He left Paris after earning a PhD in sociology in 1964 from the Sorbonne. During this period in Paris, Shariati started collaborating with the Algerian National Liberation Front (FLN) in 1959. The following year, he began to read Frantz Fanon and translated an anthology of his work into Persian.Shariati introduced Fanon's thought into Iranian revolutionary émigrée circles. He was arrested in Paris on 17 January 1961 during a demonstration in honour of Patrice Lumumba.
The University of Paris, metonymically known as the Sorbonne, was a university in Paris, France, active 1150–1793, and 1806–1970.
Paris is the capital and most populous city of France, with an area of 105 square kilometres and an official estimated population of 2,140,526 residents as of 1 January 2019. Since the 17th century, Paris is one of Europe's major centres of finance, diplomacy, commerce, fashion, science, and the arts.
A Doctor of Philosophy is the highest university degree that is conferred after a course of study by universities in most English-speaking countries. PhDs are awarded for programs across the whole breadth of academic fields. As an earned research degree, those studying for a PhD are usually required to produce original research that expands the boundaries of knowledge, normally in the form of a thesis or dissertation, and defend their work against experts in the field. The completion of a PhD is often a requirement for employment as a university professor, researcher, or scientist in many fields. Individuals who have earned a Doctor of Philosophy degree may, in many jurisdictions, use the title Doctor or, in non-English-speaking countries, variants such as "Dr. phil." with their name, although the proper etiquette associated with this usage may also be subject to the professional ethics of their own scholarly field, culture, or society. Those who teach at universities or work in academic, educational, or research fields are usually addressed by this title "professionally and socially in a salutation or conversation." Alternatively, holders may use post-nominal letters such as "Ph.D.", "PhD", or "DPhil". It is, however, considered incorrect to use both the title and post-nominals at the same time.
The same year he joined Ebrahim Yazdi, Mostafa Chamran and Sadegh Qotbzadeh in founding the Freedom Movement of Iran abroad. In 1962, he continued studying sociology and history of religions, and followed the courses of Islamic scholar Louis Massignon, Jacques Berque and the sociologist Georges Gurvitch. He also came to know the philosopher Jean-Paul Sartre that same year, and published Jalal Al-e Ahmad's book Gharbzadegi (or Occidentosis) in Iran.
Shariati then returned to Iran in 1964 where he was arrested and imprisoned for engaging in subversive political activities while in France. He was released after a few weeks, at which point he began teaching at the University of Mashhad.
Shariati then went to Tehran where he began lecturing at the Hosseiniye Ershad Institute. These lectures were hugely popular among his students and were spread by word of mouth throughout all economic sectors of society, including the middle and upper classes, where interest in his teachings began to grow immensely.
His continued success again aroused the interest of the government, which arrested him as well as many of his students. Widespread pressure from the people, and an international outcry, eventually led to his release on 20 March 1975, after eighteen months in solitary confinement.
Shariati was allowed to leave for England. He died three weeks later in a Southampton hospital under "mysterious circumstances" although in Ali Rahnema's biography of Shariati, he is said to have died of a fatal heart attack. He is buried next to Sayyidah Zaynab, the granddaughter of the Islamic prophet Muhammad, and the daughter of Ali, in Damascus, Syria, where Iranian pilgrims often visit.
Shariati sought to revive the revolutionary currents of Shiism.His interpretation of Shiism encouraged revolution in the world, and promised salvation after death. Shariati referred to his brand of Shiism as "red Shiism" which he contrasted with non-revolutionary "black Shiism" or Safavid Shiism. His ideas have been compared to the Catholic Liberation Theology movement founded in South America by Peruvian Gustavo Gutierrez and Brazilian Leonardo Boff.
Shariati was a prominent Islamist philosopher who argued that a good society would conform to Islamic values. He suggested that the role of government was to guide society in the best possible manner rather than manage it in the best possible way.He believed that the most learned members of the Ulema (clergy) should play a leadership role in guiding society because they best understand how to administer an Islamic value system based on the teachings of the Prophets of God and the 12 Shia Twelver Imams. He argued that the role of the clergy was to guide society in accordance with Islamic values to advance human beings towards reaching their highest potential—not to provide/serve the hedonistic desires of individuals as in the West.
At the same time Shariati was very critical of the clerics and defended the Marxists. "Our mosques, the revolutionary left and our preachers," he declared, "work for the benefit of the deprived people and against the lavish and lush... Our clerics who teach jurisprudence and issue fatwas are right-wingers, capitalist, and conservative; simply our fiqh is at the service of capitalism."
Shariati's works were highly influenced by the Third Worldism that he encountered as a student in Paris—ideas that class war and revolution would bring about a just and classless society—from one side, and the epistemic decolonisation thinking of his time from the other side. He is said to have adopted the idea of Gharbzadegi from Jalal Al-e Ahmad and given it "its most vibrant and influential second life".
He sought to translate these ideas into cultural symbols of Shiism that Iranians could relate to. Shariati believed Shia should not merely await the return of the 12th Imam, but should actively work to hasten his return by fighting for social justice, "even to the point of embracing martyrdom," saying "everyday is Ashoura, every place is Karbala".
When he was writing the three letters to Fanon, unlike him, Shariati believed that it is not true that we have to put away religion to fight imperialism. He felt that people could fight imperialism solely by recovering their culture identity. In some countries such an identity was intertwined with fundamental religious beliefs. Shariati refers to the maxim of returning to ourselves.
Social theorist Asef Bayat has recorded his observations as an witness and participant in the Iranian revolution of 1979. He asserts that Shariati emerged at the time of the revolution as "an unparalleled revolutionary intelletcual" with his portraits widely present during the marches and protests and his nickame as "mo'allem-e enqilab" (revolutionary mentor) chanted by millions and whose literature and tapes had already been widely available before the revolution. "My father," recalls Bayat, "barely literate, had his own copies" of Shariati's works.
It seems that his eagerness to socialism begun with the translation of the book Abu Zarr: The God-Worshipping Socialist by an Egyptian thinker namely Abdul Hamid Jowdat-al-Sahar (ar:عبد الحميد جودة السحار). According to this book, Abu Zarr was the very first socialist.Then, Shariarti's father declared that his son believed that the principles of Abu Zarr are fundamental. Even some thinkers described Shariati as the Abu Zarr of Modern Time in Iran. Of all his thoughts, there is his insistence on the necessity of revolutionary action. Shariati believed that Marxism could not provide the Third World with the ideological means for its own liberation. One of his premises was that Islam by nature is a revolutionary ideology. Therefore, Islam could relate to the modern world as an ideology. According to Shariati, the historical and original origin of human problems was the emergence of private ownership. He believed that in the modern era, the appearance of the machine was the second most fundamental change in the human condition. In fact, private ownership and the emergence of the machine, if considered one of two curves of history, belong to the second period of history. The first period is collective ownership. However, Shariati gave a critique about the historical development of religion and the modern philosophical and ideological movements and their relationship to both private ownership and the emergence of the machine.
Shariati developed the idea of the social, cultural and historical contingencies of religious knowledge in sociology. He believed in the earthly religion and in the social context in which the meaning of society is construed. He also emphasized that he understood religion historically because he was a sociologist. He said he was concerned with the historical and social Tawhid not with the truth of the exalted book of Quran or Muhammad or Ali.
Completely contrary to Hegel and his philosophy of history, Shariati believed that it is not true that the civilized human is less consciousness than modern people [ clarification needed ] but rather there is a difference between them. The civilized man could talk on himself more that universe and the new people are so concerned with reality and universe that there is no place for himself and mysticism and religion. Of course he knows the movement of soul in Hegel’s philosophy and history in one sense as right. [ clarification needed ]
In the first place Shariati criticised western liberal democracy. He pointed out that there is a direct relationship between democracy, liberalism and the plundering of nations. He believed that liberal democracy is the enemy of humankind. He also referred to the fact that the ruling economic system of liberal democracy is unjust and contrary to the rights of people. He maintained that in such a society, someone who is weak is already subjected to defeat and annihilation. There are basic foundations in Shariati’s thoughts and his criticism of liberal democracy. The first foundation is related to the contrast between the religious worldview and the non-religious one. He explained history, society and humanity according to a monistic worldview. He explained liberalism as something with inequality and discrimination. Freedom and equality based on spirituality were the very basis of pre-modern societies which were devastated in one period of history.
Shariati believed that the government of Imam Ali could be considered the best form of democracy. On this occasion, he tried to interpret the behavior of Imam Ali in contrast with his enemy. [ clarification needed ] He called this democracy Commitment democracy. It appears that Shariati did not accept the western definition of democracy although he had no problem with democracy. According to him, a religious government is the democratic right of Muslim citizens. He believed that one of the basic problems of western democracy is demagogy. Nowadays the votes of voters direct to special channels with the help of advertising instruments. In such a condition only one who is critically conscious can dispose of distractions and surface-level arguments, and vote effectively for themselves and their communities. He maintains that the western democracy based on gold, cruelty and tricking (Zar, Zour va Tazvir) is an anti-revolutionary regime which is different with ideological Guidance. [ clarification needed ][ clarification needed ]
For explaining better the commitment democracy, he at first divides between two concepts. One of them is Syasat and the other is politic. Syasat is a philosophy by government that want to have the responsibility of changing and becoming the society not its being and existence. In fact Syasat is a progressive and dynamic thing. The aim of government in the philosophy of Syasat is to change social foundations, institutions and even all the norms of society namely culture, morality and desires etc. in simple word, Syasat want to make exist the people. In contrary, there is no making in politic. In other word politic is follow of having people not making them. Of course Shariati prefers Syasat on politic because the former is more progressive. He considers with making human(Ensan Sazi). In fact his utopia is constructed with three concepts of Gnosis, equality 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 want to guide humans not only in political, social and economic dimensions but also in all existential dimensions. He believes that Imam is alive everywhere and every time. In 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 dictator but to Islamic ideology and authentic values. [ clarification needed ]
Some scholars classify him among the current of religious neo-thinkers. According to this stand point, Shariati accepted the rationality of the West. Shariati called the theoretical foundation of West as civilization and called its appearances as Tajadod [Renewal]. He emphasized accepting civilization and criticized 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 methodology. He also criticized traditionalism for its disregard of scientific methodology. On another hand, he criticized the Modernists because they confuse the Western ideological theories with valid scientific epistemology. According to Shariati, the knowledge of reason is self-evident. Therefore, he suggested to think of reason as the axiom for understanding the other sources namely the holy book or Quran, ḥadīth ('tradition'), sīra (Prophetic biography) and ijmāʿ (consensus). 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 the fan of Georges Gurvitch in his analysis of sociology, believed that there was no special pattern for the analysis of social affairs and historical events. He thought that there was no unity of religion and society, but rather there were many religions and societies. He referred to the active role of the scholar of human science during investigation and scientific research. He believed that there was a relationship between the values of scholarship and the effects of those values on the conclusions of investigation. He believed that it was not necessary to extend the other conclusions of other Western scholars to our society [which society? Iranian? Muslim?]. However, he given [check translation] to criticize the Western ideological schools such as nationalism, liberalism, 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 the Western philosophy. In fact, those ideologies [which ideologies?] attempt to prevent humans from achieving transcendental goals and any [evolutionary movements - check translation]. In this vein, he firmly criticized capitalism, and at the same time, he admired socialism because it would lead humanity to evolution and free it from utilitarianism. However, He firmly criticized Karl Marx. According to Shariati, Karl Marx's theory on the economy as the infratsructure and foundation of human and society [has gone strayed - check translation]. Conversely, Sharia places the human, not the economy, as the foundation and origin of society. [ clarification needed ]
According to Shariati, human history is composed of two stages, the stage of collectivity and the stage of private ownership. [ citation needed ]He explained that the first stage, collectivity, was concerned with social equality and spiritual oneness. 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 slavery, serfdom, feudalism, and capitalism among others. According to the concept of social ownership, all material and spiritual resources are accessible to everyone. 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, colonisation and massacre. The polarisation by monopoly manifested itself in different forms throughout history. For example, in ancient times there were slave economies which 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 nineteenth 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. But we have to pay attention to the point that the image of Shariati is not such that some revolutionary groups, in early days of Islamic republic of Iran, attributed to him. In fact, Shariati has an unknown figure and personality.[ clarification needed ] Ali Khamenei knew Shariati as a pioneer of Islamic teaching according to the requirements of his generation. According to Sayyed Ali Khamenei, Shariati had also both positive and negative characteristics. Khamenei believes that it is unfair that we consider Shariati as someone who firmly disagreed with the Mullahs. One of the positive sides of Shariati was his ability to explain his thought progression with suitable and simple language for his generation. Shariati not only was not the opposition of Mullahs but rather he believes in the currents of Mullahs in Iran. [ clarification needed ] Some Scholars like Elizabeth F. 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 of 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. [ clarification needed ] Of course there are differences between them - Shariati was a leftist while Qutb was a conservative. According to Mahmoud Taleghani, Ali 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 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. [ clarification needed ]
According to Hamid Elgar, Shariati was the number one ideologue of the Islamic revolution.
Despite passing away at the young age of 43, he was the prolific author of "more than a hundred books",and the number of his publications goes up to some 200 if we include "articles, seminar papers, and lecture series", some of the most notable being:
Shariati translated many books into Persian. Besides the work of Abu Zarr mentioned above, he translated Jean-Paul Sartre's What Is Literature? , and Che Guevara's Guerilla Warfare . He also began to work on the translation of Franz Fanon's A Dying Colonialism . He admired Amar Ouzegane as a major Marxist Muslim and began to translate his book Le meilleur combat (The Best Struggle).
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