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By Abdollah Vakily

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88. 22. Ibid. , p. 94. BQot§ 27 Qf tb~ Islam1c 23. Hamid Algar, The Roots of the Islamic Revolution, p. 96. 24. ,p. 86. 25. 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.

39 Another important theme that is revealed in Ba MUkhatabha-yi A5hna, i5 Shariati's faith. 40 Even sorne of his contemporary admirers regard him as a utilitarian thinker who has formulated his revolutionary ideology within the framework of Islam because he had no way to communicate with the Muslim masses other than Islam. 4l Both of these interpretations of Shariati appear incorrect when one 45 takes into account the frequent references to Shariati's belief in God and Islam which he makes in these personal letters.

5 Thus the central theme of Hubüt is creation . • Shariati gives a moving day by day account of the seven days of creation and specifically the story of the Covenant which for Muslim mystics is at the heart of religion. O him. In other words, Shariati sees himself in the place of the first man, Adam, and recounts the story from his perspective without there ever being a distinction between the two persons. In Hubüt, Shariati qives an interesting • interpretation of Satan's rebellion which is mystical in nature.

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Ali Shariati and the Mystical Tradition of Islam by Abdollah Vakily


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