Ali Shariati and the Mystical Tradition of Islam by Abdollah Vakily

By Abdollah Vakily

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202-229, and L'Islam Chi'ite. Ervand Abrahamian, "Ali Shari ati: Ideologue of the Iranian Revolution," in Edmund Burke III and Ira M. , Islam, Politics and Social Movement~, ~p. 289-297, and The Iranian Mojahedin, pp. 105-125. Shahrough Akhavi, Religion and Politics in contemporary IraI}, pp. 143-158, and "Shariati's Social Thought," in Religion and Politics in Iran: Shi ism from Quietism ta Revolution, Nikki R. , pp. 125-144. Abdulaziz Sachedina, "Ali Shari ati: Ideologue of the Iranian Revolution," in Voices of Resurgent Islam, John L.

Takes the traditional theory ot ijtihad, mixing it with democratic principles, but makes no historical or theologicâl analysis, so that it is hard to know his precise position. D. 44 Yet Richard adroits that "this Muslim sociologist" had "studied religious history and sociology" as well. 45 24 Overall we see that Yann Richard's presentation, like that of Algar and other scholars, emphasizes Shariati's 1 political and social thought. Although he has seen sorne of Shariati's personal writings and describes Shariati as a "religious and somewhat mystic spirit"46 and as "a person whose courage and spiritual qualities demand respect, "47 Richard does not go further than giving us only this vague allusion to Shariati's spiritual dimension.

Ibid. 26. Ibid. Man~ûr al-Hallaj was a mystic orig~nally from Tur (Fars, Persia) who'also resided in Basra, Baghdad and Khuzistan (in Khurasan). He was famous for his ecstatic utterance "1 am the Truth. E. Hallaj was the life study of Massignon. It is true thdt Shariati did refer to Hallaj in his thought and works: however, l disagree with this statement made by Algar on the basis of Shariati's wide exposure to and appreciation of mystics and mystical literature. , which follows in this work. 27.

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