Ali Shariati and the Mystical Tradition of Islam by Abdollah Vakily

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P. 223. 42. , p. 224. 43. , p. 225. 44. Shahrough Akhavi, "Shariati' s Social Thought," Religion and Politics in Iran: Shicism from Quietism ta Revolution, Nikki R. , p. 126. 45. kki Keddie, p. 215. 46. , P • 217. 47. , P • 223. 29 CHAPTER IV THE SOURCES The main source material for the present study consi~ts of Shariati's personal writings. His polemical works, however, which were delivered as public lectures or as formaI instruction in the University of Mashhad and were later transcribed by his students and published, have also been consulted.

How base and despicable are the souls that are hoping for the sacrifice of others. This is the dirtiest kind of begging. 51 His belief in the inherent potential of man is another permanent trace that Existentialism has left on Shariati: Whatever happens in life, l cannot believe that l have been wrong in my understanding of man. l will not lose my faith in man. 1 cannot imagine that man is an ordinary being, a natural phenomenon, it is not possible for man to be of the same material as nature. But sometimes my intellect says that this world is the world of "contingences," [and] except for God Who is the Necessary Existence, aIl the rest are contingent existence, aIl, even man.

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. , which follows in this work.

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