Ali Shariati

It is clear that in order to know Islam, we cannot choose one approach exclusive to all other ones, because Islam is not a onedimensional religion. Islam is not a religion which is based solely on the gnostic feelings of human beings or limited to the relationship between God and man. This is just one dimension of the Islamic faith. In order to know this particular dimension, we should turn to a philosophical method because the relationship between man and God is part of this field of thought.
Another dimension of this faith relates to one's way of life upon this earth. In order to come to know the truths of this dimension, we must make use of today's sociological and historical methods.

One issue which many scholars and artists have discussed is whether or not the Qur'an is literal or literary. The other dimension of Islam is its philosophical teachings and that which causes one to have faith in the Qur'an. Today's philosophers should consider this dimension.

The most important dimension of the Qur'an, which is the least known, is its human aspect consisting of its social, historic and psychological dimension. One of the reasons for this remaining an unknown dimension is because sociology, psychology and human sciences in general are newer sciences and this differs from other historical studies and books, which are among the oldest ones ever written.

Historical events relating to tribes and the fate of nations and their relationships and the causes of decadence of different nations are mentioned in the Qur'an, especially in the longer verses. A historian should study them from a scientific point of view. A sociologist should look at them through a sociological method. To discuss and understand problems of natural science and the phenomena of nature, a natural method is needed.

As my special field is history and sociology, I give myself the right to everything that comes to mind as a plan of approach. I will mention two methods, both of which are from the same point of view and that is that of the social and historic study of human sciences. In order to make myself clear, I liken religion to an individual.

4. The form of and appearance of those who are addressed by the religion. Every prophet declares his prophetic mission in a different way. One addresses people, another, princes and nobles and another, scientists, philosophers and select people. Thus, sometimes a prophet appears in the form of a person who accepts the existing power structure, whereas another prophet arises in the form of a claimant in opposition to the power structure.

ill arrive at an incredible conclusion.

All of the prophets, with the exception of those part of the Abrahamic tradition, recognize the power existing at the time and achieve their mission with the help of that power, whereas the Abrahamic prophets, from Abraham through to the Prophet of Islam, appeared in a form which rebelled against the existing power.

As soon as Abraham appeared, he began breaking the idols one by one. He struck the largest idol and announced his opposition to polytheism.

The first act of Moses, wearing the clothes of a shepherd and staff in hand, was to enter the Pharoah's court and announce his opposition to the Pharoah in favor of uniting his people. Jesus began his struggle with the existing power of the Jewish clergy because the clergy were connected with and accepted the colonization policies of Rome.

As soon as the chain of the prophetic mission reached the Prophet Muhammad, he began his struggle with the aristocracy, slaveowners, landowners of Taif and the Qoraish merchants. The comparisons will help us to come to know truth, spirit and direction of these religions.

The fifth stage of knowing Islam is through studying individuals who form the components that built distinct and distinguished individual human beings.

Tonight we will take Husayn as a distinct example of the Islamic faith. What is someone who believes in God, the Qur'an and the Prophet like? The life of Husayn is clear. His principles are evident and his sensitivity to social problems and the fate of people is obvious from his work and his self-sacrifice. It is clear that if the truth, his aim and beliefs are endangered, all relationships will be destroyed.

In addition to knowing the life and thoughts of Husayn and his qualities, one could then compare him to Avicenna or Hallaj who are both Muslims, one influenced by Iranian philosophy and the other by Sufism. The comparison of these three will help us to become aware of the differences and similarities between philosophy, Sufism and Islam.

Avicenna is a philosopher-scientist and a genius, who does great honor to the science and philosophy of Islam. But this great human being, unfortunately, strangles himself in literary and philosophical points and when it comes to society, he easily serves the existing power structure. He shows no reaction to the fate of humanity and his society.

Actually, he feels no connection between his fate and that of others. His job is only to research scientific problems and it makes no difference to him how his life passes by. He makes no distinction as to who it is who is supporting him or who is offering him a position. It is all the same to him. He has no special point of view. Hallaj catches fire and is burned. He has no responsibility and only shouts and burns. What does he burn of?

He holds his head between his two hands from love of God and walks through the streets of Baghdad crying, 'Rebellion has taken me over. Release me from the fire which is burning within me. I am nothing. I am God,' meaning, 'I am not me and everything which exists is God.' He consistently sinks into the fire of the memory of God who is most certainly within him at that station. But what if Iranian society consisted of 25 million Hallajs? It would be like a lunatic asylum when they all rush into the streets shouting, 'Kill me! Kill me quickly! I cannot bear it! I have nothing! There is nothing in me but God.'

Such burnings are of a kind of spiritual insanity. If all of the individuals of a society were to turn into Husayns or Abu Dharrs, there would be life and there would be liberty. There would be knowledge and learning as well as power and stability; enemies would be destroyed and there would only remain love for God.

Therefore, accident, meaning an event without any cause or any final goal in creation, is unimaginable either in nature or in human society. Even the other prophets or great personalities who are recalled in the Qur'an are done so with a feeling of pessimism. If it talks about them as being righteous and pure, it never counts them as being an effective factor in the transformation and change of their society.

Generally, the people addressed in every school of thought and religion are the fundamental and effective factor of change of that society in that school of thought. According to this, we see that in all the various parts of the Qur'an, the people (al-nas) themselves are addressed. The Prophet is sent on a mission to the people. He speaks to the people. He is questioned and investigated by the people. He is a transition factor to promote the people. The people are responsible for society and history.

The word, people, is a valuable word. The only word that is close to it, is mass (tudeh). In sociology, mass means the body of the people without any regard to class distinction or indicators which would distinguish them from other human groups. Therefore, mass means people without considering the special, classical form or group of their society.