Truly, even thinking about the Prophet is extremely difficult and awe inspiring. A great personage like Ali said: "Whenever we found the situation to be grave, we used to take refuge in the Prophet of God and sought the shelter of his presence in order to feel safe and protected in his loving company".
As a person who is "knowledgeable about religion" and whose field of study is "the history of religions", I reached the following conclusions as a result of my study and research of the historical evolution of each faith whereby I compared what the faiths were in the past and what they are now as well as a comparison in the differences between the "truth" and the "reality" of the faiths.
Hajj is the largest gathering of the Ummah, held in Makkah every year. More than two million Muslims from around the world gather in Makkah to perform this pilgrimage. Potential hujjaj (pilgrims) make material, physical and spiritual preparations before they approach Makkah to perform this vital pillar of Islam. One such preparation is to consult Hajj ‘manuals’, ‘guides’ and books that give details of the "hows" and "whats" of the various rituals that comprise the Hajj. Yet very few hujjaj are interested in the "whys" of Hajj rituals; for that matter, there is hardly any Hajj manual that attempts to explain the implications of Hajj. Ali Shari’ati’s Hajj stands out like a beacon to illuminate this darkness and fill this vacuum.
Book reviews are usually written about new publications. But it is surprising how often important works by major writers are forgotten simply because they are perceived to belong to an earlier generation...
December 6 is a black day for Muslims. Nine years ago it was a milestone in Muslim history in India. On that day in 1992 what was destroyed was not merely a monument of the Mughal era, nor just a place of worship for Muslims. The enemies of Islam tried not just to shake the Muslim will-power but uproot their foundations.
In order to understand fully the nature of the Revolution, and in particular if lessons are to be learnt by Islamic movements seeking to achieve similar results, it is the essence of Imam Khomeini’s work and vision that must be grasped.
The line Shariati draws in the following speeches is between two religions, a "religion of revolution" and a "religion of legitimation." The difference between them is sharply drawn: the first is a religion working to overcome differences in class and economic status, while the second is a religion legitimating and perpetuating such differences. As opposed to some socialists who draw the line between religion, as supporter of class divisions, and non-religion, which overcomes these divisions, he places the dividing-line within religion itself. From his perspective, it is thus not religion itself that needs to be rejected as the "opium of the people," but only one type of religion, the "religion of legitimation," while true religion remains unscathed. The consequences of this impressive analysis are far-reaching. Not for nothing has he been called the ideological leader of Iran's "Islamic Revolution."1
(A translation of Islam va Islam a lecture given at the Petroleum College of Abadan. The introductory Paragraph has been omitted). THE QUESTION OF MAN is the most important of all questions. The civilization of today is based upon humanism, the nobility of man and the worship of man. It is believed that the religions of the past crushed the personality of man and compelled him to sacrifice himself to the gods. They forced him to regard his own will as totally powerless when confronted by the will of God.1
In preparing the way for the unparalleled surge of Islamic revival in Iran, many factors have been at work. One of the most important is the legacy of Dr. Ali Shari'ati (1933-1977). A teacher, scholar and writer, Shari'ati and a dynamic influence on the young people of Iran with his classes, discussions, free lectures and articles during the 1960's and 1970's. The book does not pretend to offer a complete scheme of Islamic sociology, nor did Shari'ati himself claim to have developed a complete scheme. With his original and courageous mind, he did, however, put forward a number of totally fresh concepts relating to the sociology of Islam, and it is these we have sought to present in English translation as a stimulus to thought among Muslims. The book contains a number of topics that are not, strictly speaking, sociological, but even they are treated in a sociological tone, so that the title of the book, on the Sociology of Islam, appears justified.1
Everyone acquainted with Dr. Shari'ati knows well that not only is the study and reading of his works and thoughts instructive and rewarding, but also his way and method of life were the reflection of a correct and profound vision of the world, a ray emitted by his faith. Here, we will set forth only an outline, a sketch, of a life that consisted entirely of work, activity, faith, love and responsibility‑the life of a conscious and dedicated man.1
A complete translation of Ravish‑i Shinakht‑i Islam, comprising two lectures given at Husayniya‑yi Irshad in Aban 134710ctober 1968.1
(Translated from Islamshinasi, Vol. pp.46 56.) MY WORLD‑VIEW CONSISTS OF tauhid. Tauhid in the sense of oneness of God is of course accepted by all monotheists. But tauhid as a world‑view in the sense I intend in my theory means regarding the whole universe as a unity, instead of dividing it into this world and the hereafter, the natural and the supernatural, substance and meaning, spirit and body. It means regarding the whole of existence as a single form, a single living and conscious organism, possessing will, intelligence, feeling and purpose.1
(Translated from Islamshinasi, Vol. I, pp. 85 94.) SOCIOLOGY IS ALSO FOUNDED on a dialectic. Society, like history, is composed of two classes‑the class of Abel and the class of Cain‑for history is simply the movement of society along the line traced out by time. Society represents, therefore, a fragment corresponding to a certain time‑sector in history. If we remove the concept of time from the history of a people, we will be left with the society of that people.1
(Translated from Islamshinasi, Vol. 1, pp. 97 98.) THE IDEAL SOCIETY OF ISLAM is called the umma. Taking the place of all the similar concept‑, which in different languages and cultures designate a human agglomeration or society, such as "society," "nation," "race, “people,” “tribe," ”clan," etc., is the single word umma, a word imbued with progressive spirit and implying a dynamic, committed and ideological social vision.1
(Translated from Islamshinasi, Vol 1, pp. 98 104.) THE IDEAL MAN is the theomorphic man in whom the spirit of God has overcome the half of his being that relates to Iblis, to clay and to sediment. He has been freed from hesitation and the contradiction between the "two infinites." "Take on the characteristics of God"‑this is our whole philosophy of education, our sole standard!1