علي شريعتي
الإسلام الشيعي، مقروءًا بوصفه دين عدل واحتجاج، يستطيع أن يحرر الناس من الهيمنة الغربية خيرًا مما تستطيعه الماركسية.
التموضع
مفكر إيراني تعلّم في باريس: تشيّع ثوري بوصفه «عودة إلى الذات» ضد الهيمنة الغربية – في حوار مع فانون ونقدٍ للماركسية.
الأفكار الرئيسة
- العودة إلى الذات
- الدين ضد الدين
- الإسلام تحريرًا
التأثير
تأثّر بـ 2
محمد إقبال
تأثّر بـ
Shariati presented Iqbal as a model Muslim reformer who joined faith, mysticism and political commitment, in lectures collected as We and Iqbal (Ma va Iqbal). A. Shariati, Ma va Iqbal; A. Shariati, Iqbal: Manifestation of the Islamic Spirit (tr. 1991)
التوثيق: مسودة بالذكاء الاصطناعي
محمد إقبال › 1877–1938
فرانتس فانون
تأثّر بـ
Shariati read Fanon in Paris and, according to Abrahamian, wrote to him that the colonised must first regain their cultural identity; his role as Fanon’s translator is disputed. E. Abrahamian, “Ali Shariati: Ideologue of the Iranian Revolution”, MERIP Reports 102 (1982); A. Rahnema, An Islamic Utopian (1998); E. Sadeghi-Boroujerdi, “Who Translated Fanon’s The Wretched of the Earth into Persian?”, Jadaliyya
التوثيق: مسودة بالذكاء الاصطناعي
فرانتس فانون › 1925–1961
أثّر في 1
ريوين كونيل
أثّر في
In Southern Theory (2007) Connell discussed Shariati’s call for a ‘return to the self’ against Western domination as one Iranian source for a social science beyond the metropole. R. Connell, Southern Theory: The Global Dynamics of Knowledge in Social Science (2007); A. Shariati, On the Sociology of Islam, trans. H. Algar (1979)
التوثيق: مسودة بالذكاء الاصطناعي
ريوين كونيل › وُلد 1944
النقد
انتقده 1
عبد الكريم سروش
انتقده
Soroush criticised Shariati’s turning of Islam into a revolutionary ideology, arguing that religion is richer than any ideology (‘Loftier than Ideology’, 1994). ʿA. Soroush, Farbehtar az ideolozhi, 1994; Reason, Freedom, and Democracy in Islam, tr. M. Sadri & A. Sadri, 2000
التوثيق: مسودة بالذكاء الاصطناعي
عبد الكريم سروش › وُلد 1945
ينتقد 1
كارل ماركس تأثّر بـ
تأثّر بـ
Shariati borrowed Marxist class analysis and the concept of alienation to recast Shiism as a revolutionary ideology of the oppressed, while rejecting Marxist materialism. E. Abrahamian, “Ali Shariati: Ideologue of the Iranian Revolution”, MERIP Reports 102 (1982); A. Rahnema, An Islamic Utopian (1998)
التوثيق: مسودة بالذكاء الاصطناعي
انتقد
Shariati criticised Marxism as a materialism that reduces the human being to economics, while taking up its language of class struggle for a revolutionary Shiism. ʿAlī Sharīʿatī, Marxism and Other Western Fallacies, tr. R. Campbell, 1980; E. Abrahamian, ‘Ali Shariati: Ideologue of the Iranian Revolution’, MERIP Reports 102, 1982
التوثيق: مسودة بالذكاء الاصطناعي
كارل ماركس › 1818–1883
الموقف
Shariati wanted to turn Shiism from a quietist tradition into an ideology of liberation. Against Westernization he called for a “return to the self” – to Iran’s living Islamic culture. He set the revolutionary “Alavid Shiism” of Ali and Husayn against the “Safavid Shiism” of clerics allied with power: religion against religion. Drawing on Fanon, he used Marxist class analysis yet rejected Marxism’s materialism and determinism. The committed intellectual, not the cleric, was to awaken the people. His ideas inspired many young revolutionaries of 1979; conservative clerics attacked him, and his idea of a “guided” transitional leadership has been criticized as authoritarian.
الحياة والسياق
Ali Shariati was born in 1933 near Sabzevar in Khorasan, the son of a religious reformer in Mashhad. Arrested in 1957 as a Mosaddegh supporter, he studied in Paris (1959–1964), earning a doctorate in Persian philology and attending sociology lectures. His lectures at Tehran’s Hosseiniyeh Ershad drew huge crowds until its closure in 1972. Imprisoned 1973–1975, he left for England in 1977 and died there weeks later.
الأعمال الرئيسة
- Religion versus Religion (Mazhab ʿalayh-i mazhab, lectures, early 1970s)
- Alavid Shiʿism and Safavid Shiʿism (Tashayyuʿ-i ʿAlavi va tashayyuʿ-i Safavi, lectures, early 1970s)
- Return to the Self (Bazgasht bih khwishtan, lectures, 1970s)
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