Hajj Ali Shariati Pdf Free
As far as I know, from the practical and conceptual point of view, the most important pillars of the Islamic doctrine which motivate the Muslim nation and makes it's citizens conscious, free, honorable and socially responsible are:
Hajj Ali Shariati Pdf Free
Hajj is the antithesis of aimlessness. It is the rebellion against a damned fate guided by evil-forces. The fulfillment of Hajj will enable you to escape from the complex network of puzzles. This revolutionary act will reveal to you the clear horizon and free way to migration to eternity toward the Almighty Allah.
Hajj occurs during the highly respected month of Zul-Hijjah'. The land of Makkah (Mecca) is tranquil and peaceful. Instead of fear, hatred, and war, the desert is characterized by security and peace. An atmosphere for worship where people are free to face Almighty God is prevalent.
The enemies of Islam realized the significance of Hajj long ago. In the early 1850s Sir Richard Burton visited Makkah and Madinah and reported on their potential as a focus for anti-British sentiment and activities. A few years later the British consul in Jeddah clarified further: "The point of real importance to England politically, I believe, is the Hejaz as the focus of Muslim thought and the nucleus from which radiate ideas, advice, instructions, and dogmatical implications... Certain persons proceed to Hajj for political reasons. Makkah, being free from European intrusion, is safe ground on which meetings can be held, ideas exchanged... Up to the present time we have kept no watch on those who come and go... thus meetings may be convened at Makkah at which combinations hostile to us may form without our knowing anything until the shell bursts in our midst... If this consulate could have a trusty Muslim agent at Makkah, I believe a great deal of valuable information could be obtained."
For explaining better the commitment to democracy, he at first divides between two concepts.[citation needed] One of them is Syasat and the other is politic. Syasat is a philosophy by the government that want to have the responsibility of changing and becoming the society, not its being and existence. In fact, Syasat is a progressive and dynamic thing. The aim of the government in the philosophy of Syasat is to change social foundations, institutions and even all the norms of society namely culture, morality and desires etc. in simple word, Syasat want to make exist the people.[citation needed] On contrary, there is no making in politics. In other words, politics is the following of having people not making them. Of course, Shariati prefers Syasat on politics because the former is more progressive. He considers making human (Ensan Sazi). In fact, his utopia is constructed with three concepts of Gnosis, equality and freedom. Commitment democracy appeared out of his lecture in Hoseyniyeh Ershad; a famous lecture with the name of Ummah and Imamate. According to him, Imam is one who wants to guide humans not only in political, social and economic dimensions but also in all existential dimensions. He believes that Imam is alive everywhere and every time. On one hand, Imamate is not a metaphysical belief but a revolutionary guide philosophy. He added that Imam has to guide people not according to his desire like a dictator but to Islamic ideology and authentic values.[29][clarification needed]
Shariati, who was the fan of Georges Gurvitch in his analysis of sociology, believed that there was no special pattern for the analysis of social affairs and historical events.[citation needed] He thought that there was no unity of religion and society, but rather there were many religions and societies. He referred to the active role of the scholar of human science during investigation and scientific research.[citation needed] He believed that there was a relationship between the values of scholarship and the effects of those values on the conclusions of an investigation. He believed that it was not necessary to extend the other conclusions of other Western scholars to our society. However, he criticized the Western ideological schools such as nationalism, liberalism, Marxism, etc. He maintained that there was conformity and correspondence between the Western philosophy and Iranian society. According to Shariati, democracy is inconsistent with revolutionary evolution and progress. One of his criticism of Western ideology is its [regardless imitation of those ideologies - check translation]. One of his other criticisms is the denial of spirituality in Western philosophy. In fact, those ideologies attempt to prevent humans from achieving transcendental goals and any [evolutionary movements - check translation]. In this vein, he firmly criticized capitalism, and at the same time, he admired socialism because it would lead humanity to evolution and free it from utilitarianism. However, he firmly criticized Karl Marx. According to Shariati, Karl Marx's theory on the economy as the infrastructure and foundation of human and society was strayed. Conversely, Sharia places the human, not the economy, as the foundation and origin of society.[31][clarification needed]
Shariati was born in 1933 in Mazinan, Iran. He studied sociology in the University of Paris. He returned to Iran in 1964. When he returned to Iran, the Shah regime arrested and imprisoned him for political reasons. He was released in 1965. Shariati began teaching at the University of Mashhad. He began lecturing at the Hosseiniye Ershad institute in 1967. The Shah regime arrested him again. When he was freed in 1975, he was not allowed to teach or publish anything. Shariati decided to leave the country for England. Three weeks later he died in Southampton under suspicious circumstances. He was buried in Damascus, Syria.
And even on the Left there are many who reject its implications. But it is dangerous. It is a constant distraction from more urgent tasks. Because it contains no theory of change, simply a range of essentialist positions, granting different privileges to different groups on the basis of an unexaminable taxonomy of victimhood, it is resistant to practical remedies. And most important of all, it corrodes social cohesion, free communication and mutual trust, the underpinnings of any political community. Any government faced with such a challenge to the fundamental principles of the social and political order it represents would need to make a stand.
And here we have it. By rejecting Eurocentrism, the oppressed of the earth, assisted by the midwives of Islamist identitarianism, are supposed at last to find their authentic voice, which will enable them to level against their opponents the usual data- and fact-free accusations of essentialist prejudice and the damnable misuse of power. Some achievement. Whose interests does it serve?
Muslims have faith that their generosity will bring Allah's generosity to them in return. This fourth principle of Islam is similar to the biblical tithe, encouraging the individual to donate a fixed portion of savings for good causes, such as the freeing of slaves and relief of the poor. For more information on Zakat, refer to Social Justice in Islam, by Mahmud Ahmad (1982), and Farishta Zayas's The Law and Philosophy of Zakat (1960). Charity above and beyond this amount is Sadaqat. A good source for information on Sadaqat is Ghulam Sarwar's Islam: Beliefs and Teachings (1982).
The Mughals were a particular class of Mongols who claimed a distinct ethnicity which was actually the result of free intermarriage between themselves and Turks, Persians and other Muslims of western Asia. The first Mughal to consolidate his rule in India was Babur, the architect of a glorious empire based in Delhi after 1526. In his Memoirs, he expressed a deep contempt for the Indians (Hindus), saying they were a people of "few charms," lacking "genius and capacity;" lacking manners, good horses, and good grapes; and lacking good bread, hot baths, and colleges. In short the Muslim attitude toward the Hindus was disdain, an attitude not conducive to acculturation.
It was not until Babur's grandson, Akbar (1556-1605), came to power that the Mughal Empire became more magnanimous. Emperor Akbar realized that he would not be accepted by the subject populace unless he abandoned the aggression of his predecessors had followed for a path of conciliation. His mother tongue was still Turkic, the language of his ancestor Timur, who had been nurtured on the banks of the Oxus, but Akbar's state language was Persian, laced with Arabic freely drawn from the holy Qur'an. Although Akbar was not attracted to Qur'anic dogmatism, still his thought was directly Islamic.
The Ahmadiyya Movement Orthodox Muslims regard the Ahmadiyya Movement (Qadianism) as a dangerous heresy that has, in the name of Islam, done more to undermine its foundations than have any individual apostates or dissenters. Following Pakistan's decision in the 1970's to declare its adherents a non-Muslim group, most Muslim countries no longer recognize the right of Qadianis to describe themselves as Muslims. They are forbidden to enter the holy city of Mecca for the annual hajj. Few Muslims knowingly intermarry with them, and in Pakistan -- where the heresy originated -- Ahmadis are apt to be viewed with great suspicion.
Doctrinally, the Ahmadiyyas purport to accept all the principal Islamic beliefs, and purport to accept the Qur'an. Their liturgy, form of prayer, etc. are identical with those followed by the Muslim community. They subscribe to the importance of congregational prayer and hold service on Fridays, again like the Muslims. Their mosques, as they call them, have the same architectural features as mosques proper, characterized by minarets and domes. They insist on fasting as an obligatory duty, and also believe in the hajj, even though Saudi Arabia doesn't permit them to enter during the pilgrimage time. But their affirmations of faith -- called kalimas -- are differently worded, and Ghulam Ahmad is invariably invoked as intercessor in their prayers. 350c69d7ab