Shenakht-e Donya-ye Gharb

But now i understand what he said and what he says he is alive and he is looking to the situation of muslim countries and west and he tells us "what is the way in this situation", I hope to implement the thoughts of Dr. Baraye man doa konid. You have done a wonderful job If I may suggest, please write under eah picture in English who every indivadual is I am 32 years old woman who 's been living in the USA since I was 6 yrs old Dr Shariati and Dr Mosadegh and Gandhi are my personal heros Murtad Abdel Rahman May allah give Mr shariati shararati some sense of sense.

That he dosent have. Please shut down this web site please. It is agtainst Islam. And my Generation has been paying a big Price of blood and Horror to being in this Society. I think i feel much better to khow that , the Relatives of Mr Shariati , for example his Wife , or his son getting a critical and careful look of what this man done. He is die now , but the Fire he was puting has been burned my Generation , and we will never forgive him.

Yes the reality is hard and bitter , but it,s medicine , you have to get it , when you are sick. Reza from Iran , Great site, keep up the good work! To the Bada Boom guy below: He was the only one who understood Persian History. Please read his writings. I'm ready to translate some of his writings in special languages. It gave me a brief over view of Dr. Shariati's life and I would now really like to read his books.

I also have a suggestion. I think it would be appropriate if you included one of his famous quotes in each page, with reference to where it is from. I think it would be much appreciated! Thank you very much for all your efforts to keep his name alive. This web-site is really a rich source of Dr. Go on like this! Thanks alot of your work. Shariati ra edame dahim I am amble to having this site around and I will pass it to more of my friends. I personally do not know much about him and I know there are alot of ppl who strive to get their hands on his books, so please provide more infos books, articles, May his soul RIP.

Ali thanx for all ur effort May Allah guide you to the right path. My friend from Iran has been telling me about Dr. Shariati and to find translated writing is wonderful. He is indeed thrilled as well to read in his language. Thank You so much for this site. I will have the opportunity to study. It was so nice to find his work on this site.

Please keep it up and add more material about Shariati and his philosophy. Khoda raahe een moalleme bozorg va aashege bozorg va shahide bozorg raa por rahrov gardanad. Khoda een kaveere taareeke aalam ra be noore roshane een modaresse azeeme bashariat beheshti gardanad va hameye maa ra va tamame mazloomane aalam raa baa raahe Mola Ali va baa Ali aashenaa konad va be eshge uu delgarm. Ke Baa shenaakhte Ali deegar zolm va zaalem har do bee ma nast.

I have no comments about this site. I was asked by an Indonesian Islamic Publishing to edit that book. S'il y a des amis du Dr Shariati en Belgique,je serais heureux de correspondre avec eux. This great shame will remain for Pahlavi Regime that during 70 years of corruption and constructive conspiracy against Iranian's Interests, have killed many great Iranian, eith by direct Orders of Executions like Khosro Golesorkhi, or by conspiracy, like Dr. I hope one day we commence the professional study of Dr.

Shariati that be able to help us to not committe mistakes that we have down numerously during History. Please keep add more information in your site. I have created and presented this small web site to Dr. Pay bar faarghe falak sar be kafe paye habib. We are vrty thanksfull with this god job, to remaind dr. But how can we mkae alive his atitiude again!!! I am forever indebted to dr. A price can not be placed on such a gift which he bestowed upon me.

I encourage all the youth to read his works and we are quite priveleged to have many of his speeches translated in english. I also urge that his works be supplemented with other islamic knowledge. I think it is too early to judge this man's influence on the future generation of muslims. His works I think will continue to be propogated and politicize and religicize people.

God bless him once again. Shariati was even the most competent fighter against materialism in this era. His works will be remember till centuries. We need another shariati. I like all of you. Parsa Iran - emrooz shahd hastim yeki az bazgo konanddegan nazrieh protestanism eslami shariati be edam mojazat mishavad. Well , you're quite right! Depending on what you consider as being valuable a contribution in a scientific context , and regardless of the various forms of it - which renders your summary judgement rather unscholarly - there's no gainsaying the fact that he hasn't produced anything quite resembling what you have in mind as a so-called logician.

Simply because he never sought to. He was a sociologist by principle , and no doubt , a shrewd one at that. Not to mention his phenomenal literary eloquence. Writing him off the way you so illogically have , is like belittling outright the works of most existential thinker-writer-philosophers , by asserting they haven't solved any problem Like collating the works of Camus or Sartre to that of Plato , Kant or Spinoza. Or for your liking Descartes. Well , for one thing , they weren't Supposed to give any answers! Raise questions , and primarily help us to understand them , without attempting to riddle them out first hand.

The process of finding solutions Only comes afterwards. But then Shariati wasn't even any close to them , nor the arena of philosophy , although he had certainly fed from it in ample measure. Not as a saviour , but a precursor to what's to follow. However, that doesn't prevent me from being critical about what he may have produced. But in all fairness , that doesn't allow me to disregard his selfless efforts in raising the intellectual horizons of contemporary Iranian students , offering them a new interpretation of their age-old religious beliefs , to cope with the wave-shocks of modernity vs.

He nevertheless ,didn't even raise many questions , as a thinker-philosopher like Soroush may proficiently have , but suffice it to say that he raised a general sense of consciousness , and thirst , and provoked a notion of responsibility , for understanding social alienation. That is something one may readily disagree with , but can certainly not doubt , nor ignore. But , I rather ascribe them to immature understandings of the very core of his message. I trust even if he were physically amongst us today , he would definitely be addressing diametricaly different issues,more relevant to our times.

Perhaps even more critical than us , about his own remarks in the past. But it's always easier to judge people posthumously , isn't it. In spite of all the above , I personally appreciate your attempts to promote logics amongst our youth , whom you so rightly regard as highly capable of pure analytical reasoning , and wish you the best.

Shariati is too hard. By I'm talking from young people. People they didn't see Shariati,didn't hear his lectures live but they accept him like a person they need him to make communicstins with something like religion and anothere world. I like his ideas and like his perdonalities. All visitors know that now we need Shariati more than before.

Mohsen Azizi Tehran, Iran - baraye doktor shariatie azizam ke kheili chizha be oo madyoonam: Shariait for my study. The only problem was the gallery. It would come handy when all the pictures had an english comment with them R. I do thank every one who designed the web site and assist people who really want to know about his life and all other activities that he had in his short and wonderful life.

He would be getting his due share of hell fire what he earned himself by writting those derogatory remarks against our beloved Ahlul Bait [as] and distortion of Historical facts about Karbala and Imam-e-Hussain [as]. I request you to stop promoting him and delete this web site which is in the name of the wahabi leader who followed the footsteps of Lanatullah Abdul Wahab paid up servant of Saudi Regime. I know you will not allow these comments to be published here as all you wahabis are like that. Anyways i will curse your so called leader Ali shariati till i die because of his words of ignorance against our 14 Masoomeen [as].

He was too much lucid. I mean the original one without any sonsour. Kar-e bozorgi anjam dadin. You help keeping the memory of a truly great man alive. Integrity, compassion, and humbleness among others were Ali Shariati's virtues and this made him a religious man worthy of being called just that. Omidvaaram dar takmil kardan e in site movaffagh va pirooz baashid. Teach me how to live, I will learn how to die myself.

Naabood baad mosalas-e shom-e taarikh: Estesmaar pooldaaran-dozd , estehmaar Aakhondhaa va estemaar doltahaay-e zoorgoo - Piaam hamishegi Dr. Shariati is with us as long the people like you are doing those wonderful job. Thank you and wish you victory on your way. Thank you for the job well done. Especially the collection of the Dr. I'll be visiting this site more often. Akhondhaay-e zaalooseffat va dooshizehbaaz, dozd-e betolmaal va Aghazadeh haay-e zoorgoo va lompan haayi chon Chamraan raa baa neshaangar eslaam raastin Dr.

C Canada - tashakkor az tamame kasani ke in site ro bargharar kardand. Be ommide un ruzi ke Dr. Shariati olguye tamame javanane Irani dar sar ta sare jahan bashe, balke betavanim ba komake khate fekriye ishan Irane Azad ra dobare besazim. Shariati for teaching me the true meaning of faith.

His books inspired me to learn the real meaning of religion. As a young man growing up, his words guided me through the dark and murky period of our nation. He was a true leader of his time. He taught me to be assertive and responsible. His work encouraged me to help others to see right from wrong. He thought me to be strong and firm in my beliefs.

I like to recommend his books and his work to everyone, specially the younger generation, who has not been introduced to this great thinker of our time. Once again, I just want to thank him and his supporters. Hassan Tehran, Tehran Iran - Moteasefaneh bayad beguyam ke ishan yeki az khianatkar tarin afrad be jameyeh roshanfekrane IRAN budand,va baes shodand ta ba motemaden jelveh dadaneh mazhab gheshreh daneshgahi va roshanfekreh mamlekat be peiravi va hemayat az mazhabian va rohanioun dar ayand va bedin tartib fajeyeh enghelab eslami be hemayateh in gheshreh mohem az keshvar be vagheiat peivast He deserves the best.

His speaches were great. Shariati and his speeches is that he sounds as if he were giving them right here, right now. His ideas are as much timeless as they are timely in this day and age. I think many Iranians owe their adherence to Islam to his illumination of true Islam and shi'ism. May God bless his soul. Thank you very much for this fantastic site and keep up the good work. Ali, Toronto, Canada ali toronto, on canada - fekr meikonam shariati tanha kesi bashe ka shaiesteh esmesh ast He gave us so much.

I am thankful for giving me this opportunity to drop afew lines about this fantastic website.. I dont know very much abt Shariati but all i can say is; "He is a respectable man n i passionately luv his books" I've read Shariati's few books they r wonderful n very informative.. Shariati khaterati ke be yad daram az zamane kodakiyam bood ke khahar va baradaranam, aasar va ketabhaye ishan ra dar khaneh va madreseh, dar kocheh va khiyaban, baraye khoftegan mikhandand ta balke nafiri bar khashm va zolmat va bidade shab bashad.

Emrooz pas az 23 sal va pas az inke ba ghodrate darke asare in ZENDEh-YAD, in site va asarash ra az nazar gozarandam, be vozoh midanam ke asarash baraye mani ke chon kodaki, dar zamane ishan booodam va dar hale hazer az nasle pas az enghelab mibasham,chenan aziim va por mohtavast ke ta aabad dar gooshha va zehn ha pa barja khaahad mand. A - i just can say thanks for everythings. As the characteristic features of traditional epistemic considerations have a direct bearing on the modern development of Islamic legal thought, the contemporary positions are initially set against the established normative repertory of Islamic tradition.

It is within this broad study of a living legacy of interpretation that the context for the concretisations of traditional as well as modern Islamic learning are enclosed. In an attempt to begin to define a supposed Islamic modernity, this study suggests that Islamic postmodernism has paradigmatic relevance and reflects a thoroughly transitional phenomenon within Shi'i speculation on divine law. Islamic Law; Epistemology Order: Semoga amal perjuangan beliau diberkahi oleh Allah SWT. Terus berjuang dengan spirit yang ditinggalkan oleh beliau. Kebenaran pasti akan hadir di muka bumi ini.

Shariati is one thing and being a real follower is another. So,Dear friend come and be the real followers of Dr Shariati. I believe at this time of confusion and bewilderment we, the iranian migrants, need such a serene viosion of life and existence to be able to keep moving on the right and just path. It's really great that you took the time to put up the Dr's speeches and publications for everybody to use. Shariati atas pengorbanan beliau selama hidup dan Islam akan maju -Insya Allah-. But I couldn't find that on you're page, so I am very disappointed.

I think that you're site is good, but doesn't have the info that I need 4 my project. Shariaty had an important role to alert Iranian youth specially in past 30 years. He described Islam as a real feature which can be used to conduct and improve humanity and introduce best human samples like prophet and Imam Ali.

I think he started a revolution in introducing Islam specially to youth. Thanks for your labours to produce this web page. The flow of enlightenment is running on.. If our present doesn't witness for our past then keep it in your sacred mind that our past was greatest falasy. Ali Shariati was not but still he is with us..

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We are not orphans of nature but very loving creations of God Becoz after God if there is then that is Human Shariati is actually our continuesity of God's mercy He was not born, and never died but he had visited in this planet earth between an specific period. I have only heard the name "Ali Shariati" and had no idea who he was. I recommend you all to read this book as I will be reading more about Ali Shariati and his other books. You are the reason for a new perspective in my life.

Ali Shariati is the one who made me know about what islam it is. His message was so strong that after almost two decays, I can still hear him and feel him. I have not come across anyone like him so for. I never get a chance to meet him; I wish I had seen him, even if it was just for one minute. I would like to say Salam to all of you and I will pray that God bring us more close to each other. I would also love to hear from each of you.

I am a Mr shariati admirer. I hope this site will be better and better. It's from me for now.. I miss this great person rising in new islam world. Shareatee,s thoght intrested peoples or scholers, becuse his idais are so importent in Globalization age. Shariati in one location, Amazing work. S - salam be hameye kavirian. It is very informative for us, specially for our children. I must say that the most university students love dr.

I also have read the most books of the late shariati. I hope you enjoy this peom. It was given to me by my cousin, so please pass it on to as many people as possible after you have read it. I have only a few words to say, I wish all our brothers would seek out the bad terrorists who give us hell and give them what they have done to the innocent people of the world. We muslims are are at fault, we should kill those drug lords and their dealers, cut the throats of those criminals in our midst who hide under the Islam banner and destroy our peacefull life.

I have actually learned sooooooo much about islam. I am a young muslim girl and when I came here I learned so much. My favorite was "Fatimeh is Fatimeh," the story was just so beautiful and I agree Fatimeh is Fatimeh, she's just wonderful. Someone - Dear Dr. Shariati I wish I were alive when you were. I was born in However, in your speeches, I believe that you have hit the nail right on the head. You are spot on when you say that the clerical people are not the only ones who should learn and teach Islam.

You are spot on, when you say that the mission of a shieh, is not to question small facts, but to search for truth and justice. This was true in your time, and is even truer now. Sadly though, Iran has now got rulers who sell the true value of religion, and use it to cover up their dictatorship. They kill those who dare to question their ways, just like Islam was killed by those who used it in the times of Hazrat Ali, and Hazrat Muhammad.

They torture those who fight for justice and for the oppressed. I wish you were alive, for I know that you would know what to say to stop the barbaric rulers of Iran. If you could only see what they do in the name of religion, I would not be surprised if you yourself wanted to kill them Islam is apeaceful religion and you have shown us the truth of Islam.

E - az kodam asarash begooyim? Az Kavirash ke jaaneman ra abb yary mikonad ya az Hajjash ke ziyaraty hast be daroone khodeman. Ghebte mikhoram, ghebte mikhoram ke chera dar zamanash naboodam ke paye bahsash benshinam va yek ENSAN ra az nazdik bebinam. Valy na chera ghebte?

Ali Shariati علی شریعتی

Ali var zedy kard, shenide nashod dar zamane khodesh on tor ke mibayesty mishod va hamcho Ali A ke dar chaah migerist hame chiz ra dyd va dar daroonash hefz kard. I've read a lot of Dr. Shariati writing,his thinking, vision and keeps some of his books in my safekeeping. Shariati for all his efforts and bestowed martydrm to him for his struggle towards Iran Islamic Revolution. I'm admire his view on the sociology, history, antropology,ethnology,psikolology, political,Islam etc aspects, the way he looks on the people, religion and society.

I also heard he is the one who translated Dr. Frantz Fanon's book, the African most greatest revolutionary "The Wretched Of The Earth" to Persian language which has become one of the references for Iranian revolutionery ideology. Shariati writing that admire me is "The Role of The Muslim Scholar" which has been translated to Malay language sometime in 80's. Other books that I've read is "Religion vs.

A brilliant work on a brilliant man. Wish you all the best and all the success. Standing in the Quee in bakery! He lifted me from the heat of tehran into a journey near God. No one has ever done that to me. P Shiraz, Iran - Sakarya-Ada I have been looking for two decays and I have not given up yet; if anyone knows such a person, please let me know. I am 42 fit, and good looking. As long as someone has understood the real message of this man Dr. What I understand from Dr. I found your site excellent but i think you'd better add original persian books of the martyred teacher along with the English version.

Shariati more than some other Islam leaders, who have shown Islam to the world as a religion against democracy and full of violence! I am personally looking for his literature and do not know where to obtain them! Vaghean tashakkor mikonam barayeh in sfaheyeh aali! Oomidvaram ke Mosalmonaneh digar ham ba dars-hayeh Dr.

Ali Shariati ashna hsavand va Eslam-e vaghe-ii ra peyda konand. Ali Shariati adversted it. There is many types of Islam, but Shariati's was best and unfortunately it's lost. It is a real shame that Khatami uses Dr. Shariati to promote democracy. Kahtami is a snake just like all the other rulers of Iran. Shariati and Pedar Taleqani warned Iranian about people who try to use Islam as a way of manipulating the country.

It is a shame that the people of Iran seem to have fallen for the tricks of Khatami. And they all love him and think he is the answer for Iran. Massoud Rajavi was a student of Dr. Shariati and also a student of Pedar Taleqani. It is interesting that nobody in Iran talks about Pedar Taleqani. That is because he knows the real Islam. The regime of Iran wants to keep power on people so it keeps on barking anti-American slogans and empty rhetoric.

This is how it has kept the people down over the past 22 years. Soon though, the Mojahedin will bring Iran into freedom and true Islam shall shine once again. I know for sure that Khatami cant do this. Or rather, does not want to do this. Karl Marx and Dr. There are those who want to become immortal, and thus build great buldings, mosques, and statues of themselfs. And there are those who do not desire immortality but want to show the truth, and thus become immortal! Dr roohat shad , kochektar az aanam ke bishtar begooyam. Persians are known to be fighters and we have the motto: There is no one race that can be compared to ours.

Persians are passionate, courageous, intelligent, generous and sophisticated people and no matter which four corners of the world we stand we all unite as one and fight for the freedom teh our people back home deserve, we shall soon regain our identity as the most powerful and mighty nation of all. God bless you all. Keep up the good work Doctor! And to all those who care about islam and are looking for more information regarding Islam, I strongly recommend to visit the site Al-islam. This site has a vast amount of information on islam and it is pr obably one of the best islamic sites on the internet.

At the end, my best regards to all those whom have greatly suffered in their lives in order to teach the true islam to us. Also my best wishes to all those palestinian whom at the present are resisting agains zionist facist in the occupied land of palestine. Death to Israil and death to American Imperialism.

Va bi to sokoot be gedaeeye nale-yee bar mikhizad! Va man namat ra har sobh -o har sham tekrar mikonam! Ke dar roozegar marge khodayan tanha chashmane tost ke behesht ra barayam zemzeme mikonam. Ali Shariati, but try to use make your site suitable for all by microsoft standard code page so any one can read Farsi texts through Internet Explorer 5 or later. Although everything could be better except The Lord. Thanks a lot for the great step you've taken. I wish a day in which all of the young Iranian peoples know him and his words!

It should also be mentioned that shariati had his own style of writing, and way of saying things in his language. Once translated, it is obvio us that the language loses its chastity, and so many of its original intends. I think, you should find a way of adverstising this website to the world, so the people would be more informed about its existence, or "shariati's". I will be thankful for if somebody answer me. He was a key person who played a role as key personality in Iranian Revalution.

May Allah swt give rewards to his excellent efforts. Ali Shariati isn't only for Iran. He belongs to all moslems and persian speakers and free people of the world. It is a honour for Tajik people to speak persian. We love Great Iran. Shariati is always with us. He is our honor. Please introduce him to the world. A - shabe 29 khordad bood,shab az nimeh gozashteh bood,shahr dar sokooti margbar foro rafteh bood. Congratulations not only on your site but for your very impressive organization.

Wishing you and your membership the best. Ali Shariati who will live not only with Iranians but with Islam because he introduced the true Islam to young people during the era that many attempts made to weaken Islamic thoughts among the Iranian young generation especially among university students in Iran. Ali Shariati introduced True Islam in such a way that the brutal regim of Shah could not stop the growth of his thoughts except with sword.

This is why he went through such a harsh life until he lived among us. I wish to be in a position and be able to help to keep the memory of the shehid Dr. Ali Shariati alive in any way. Ever since the shehadat Dr. Ali Shariati I worked now and then to introduce shehid Dr. Ali Shariati to people outside Iran.

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I am very please to see his web site on the Internet. I respect you, Mohammad Reza for your great job in this respect. May Allah Bless you and your family for doing such a great job in the memory of one of the Rubby of Iranian's Islamic intelegtuals who will live for ever. Ali Shariati is well alaive because what he did to introduce will live for ever same as the true Islam.

However, Iranians and Islam lost this great asset very soon. If Allah wanted this way we all have to obey Allah and his wishes. This is Islam and moslem, submission and obediance to the Allah sobhaneh' Te'ahla. It was very hard for all those who knew Late Dr. Ali Shariati when we lost such gift of Allah to Iran and Iranians. Iam sorry for this. Doktor yek pasokhe bozorg baraye sovalati keh ma emrooz az din va dindari darim bood. Ali Shariati was a true Muslim by all means. Rahash edameh khahad dast. I hope people in Iran support the students struglle against tyrant mullahs and join them in the peacefull demonstraton scheduled for Tir 18, Shariati used to say: Anhaee keh raftand, kari Hosseini kardand Anhaee keh monde-and bayad kari Zeinabi konand, vagarnah Yazidi-and.

Iknow alitle about he. I think that he was important man. Ba dorood be Dr Ali Shariati. Enghelabe Iran Samare va Natijeye oost. Namash, Rahash ,va Tafakorash edameh khahad dasht Tars Tamalogh Talavon va be ce "s" alaghemand bood: H az tarafe hame. Shariati , as other , who read his writtens and listen to him. But this is not enough. We must follow him ,follow his holly-goals. We must do,no just speek. This site is very good. I am happy to visit this site. I initive from you to chat me about shariati. Finally a website which can tell us all about his incredible work and give us access to it!

I have read almost half of his books. It is agood and great step to enter his books in internet. I would be online with you to serve the Dr shaariati way of understanding of Isalm and teaching it. I think its impact of philosophy of islam should not be restricted to Iran but to the muslims of the whole world.

After reading a little bit I had a feeling that I have found the treasure of Islam. Islam will rise again all we have to do is to love Mohammed P. H and his family. May Allah bless Dr. Shariati soul and make him one of the winners of heaven. Shariati's insights into the fallacies of Marxism and Western thought in general are unique and simply remarkable. However, he debases himself to the level of the Western mind-set when he states in his book "Marxism and Other Western Falla cies: An Islamic Critique," that the Indigenous people of the Americas were in a state of savagery allegedly before the "civilized" Europeans came, I guess.

I"m an Indigenous North American and Shariati was racist, case closed, end of story. I assume that those same Westerners he so brilliantly critiques in his mind had every right to invade our land and turn it into a living hell what with their strategy of wholesale extermination and land thievery the likes of which have never been equaled. I am one of those ppl who is feeling sorry for not being able to live in the day and time of one of the greatest teachrers of the real Sharia real Islam , Dr. But the pleasure is that I have always been inspired by reading his books and li stening to his speeches since the time that I got to know him.

Finding this web site is one of the greates things that has ever happened to me. Please keep this site updated with more and more material from Dr. Thank you very much and god bless. I would love you receive more info and materials about Dr. Ali Sharaiti through my e-mail: Knowing him through his books was the most amazing thing that ever happenned in my life. Syariati, you're the greatest!! I have been reading here at your site for the past three hours! I was so thirsty for your pure water. I wish to thank you very much for bringing these treasures to the reach of people like me.

I am a Jordanian, from a city named Irbid, and I come from a well known very religious family, but I have not been introduced to writings of a Man like Dr. If I did not surf here by pure chance, I wonder how munay years would pass before I find out about a thinker named Dr. Was that all because I am and my family are Sunni Muslims?

I hope not, and actually I am sure I feel that a great thinker like Dr. Shariati does not even give a value to such labels. Maybe the rift or the wall between me as a Sunni Though I am not personally religious at all and you as Shiaat is to deep or too high. I have spent most of my adult life studying and working around this world, West and East. I can easily count the names of 10 western philodsophers, and 5 ancient Arab and Muslim philosophers.

They belong to the Western culture, in its different colors blue and red. But I did n ot know anything about a man like Dr. I claim to be an intellectual, and I have read enough by any standard to justify such a claim. I am a US Graduate compuetr engineer, and I have been available with an open mind, more or less, for about 20 years now. I would have listend very carefully to such a message if it touched my ears or eyes. I can assure you. So, I am angry. Because I would have saved my self much trouble and confusion if I had heared this message 20 years ago, or 10 years ago, or even a few months ago.

Maybe you think that I am exagerating, or dramatizing, but no I am not. In fact three month s ago I wrote a letter to the Arab Thought Forum headed by Prince Al-Hasan Bin Talal calling upon them to take responsibility and to defend their culture and values. I told them that I am as a person, as a private individual, can not do it, and at the s ame time be a successful computer engineer. I told them I am sick and tired of having to defend my culture and religion every time I mean a new contact especially if he is a good person, with an open mind, for otherwise I dont really care too much I ca lled upon them because I feel the need for a gloabl, broad cultural, religious, and intellectual dialogue across the whole spectrum of of languages, civilizations, and cultures.

I feel the need, I touch it almost every day. I see it everytime I watch the news. Everytime I say where I am from, and who I am. So, where were you? Why did you let me almost believe Saddam Hussein when he told us that this revolution is actually Persian and Khomeine is only a new Kesra Anusharwan, only He is a fanatic with even far much more hate for Arabs, deep under his gnostic skin.

Cant you see that intellectuals must break walls and walls before their nations rise. You did not break the walls. You had a successful revolution, but then maybe Saddam did not give you a chance to build up your conutry and your revolution. Or maybe you tried to build up your revolution in the wrong way, and mistakes can happen, ok, I understand. Saddam thinks, I am sure, and Khomeini too, in fact he was very very intelligent.

But who caused the original sin? The we and you the us and them The original sin. I want to call it Maybe, Muawieh Ibn Abu Sufyan Ok, I can easily make my mouth dirty now with four letter words targetting his years dead bones. I am not religious, at all, I wish I was because things would have been easier, black and white, and I would be very righteous, without too much confusion and without too much thinking.

Anyway, by now, I have learned to live with my doubts. And long before I managed through clashes and fights physical with fists and kicks and moral, and mental and learned to live with my blood as an Arab. And I am not worried at all about the Americans and the Europeans, and all the westernised Chinese and Japanese, I know the Indians will do themselves good and do what is right, when they see it at the end.

I have no problem with the Turks too, and I am sure thay all of those together ar no big proble m. I can deal with them, and they do not worry me a bit, not by their weapons of mass destruction and not by their philosophies, and not by their intellectuals, and not by their claims of human rights or whatever. I know them, and I know them very well, a nd I know them very deep, and they have tried to brain wash me, so many times, and they have failed and they have lost the intellectual battele, and they will loose all the other battles sooner or later.

What I am worried about is us becuase after I read Dr. Shariati I am sure that we are one. I am sure that Islam is far more universal than I have ever understood it. So, what to do about this is a question that will be in my mind as I read the rest of what Dr. Shariati has hidden from me for such a long time. Peace be upon us all, we, the whole world. Azari Azari I am very interested to know if there is any of doctor's book translated in English. Bandi Khoda wa Omat Muhammad p Do not stand at my grave and weep: I am not there, I do not sleep. I am a thousand winds that blow; I am the diamond glints on snow; I am the sunlight on ripened grain; I am the gentle autumn rain.

When you wake in the morning hush, I am the swift, uplifting rush Of quiet birds in circled flight; I am the soft stars that shine at night. Do not stand at my grave and cry: I am not there. I did not die. Khodaya be to tavassol mijuyeem , nazare lotfe khodat ra am darig nafarma. Please study all of his books and then think and think. And finaly I am proud to have such a great Philosoph in our Religion. I hope we can learn to be as a humanbeing and to live like that and reach so the absolutisom.

Please appologize my poor english. As tarahane in webseit khaheshmandam jawabe in soal ra barayam befrestand. But do not stay in his opinions. This website provides a great opportunity for young Iranians to get to know Dr. Shariati and understands his ideas.

Books by Markaz Publication

Thanks so much for doing this and may God bless Dr. We are missing you day by day what you predicted has happened to the latest revoltion in Iran They killed all your ideas stopped publications of your works and banned anything that could remind you the only thing that is still left is one street in your name shame on them we are missing you very badly these days we are waiting and fighting with all that is left almost nothing I hope you were with us in these difficult times. Ali Shenasa - Dear Mohammad.

Thanks for your efforts Please update this useful site more often. We want more audio clips of Professor shariati in his beautiful sincere voice. How can we have more clips? How can we help you with this task? For so long, I feel like I am struggling to find myself between this religion that I born with and the negative attacks for it from the world I am living in.

Is there a way to integrate Islam to the modern world? I believe so, because if we speak in God's words and share them with other people based on love, it is no need to say "There is Islamic way, or there's no way. Shariati's work from this site part by part with an objective mind as finally I am talking to someone who has an open a nd positive mind to the world. Ali Shariati's speech and pictures. Ali always thankfull God. Ama iedahhaye shariatie baraye sakhtane yek nesame jadid besiar soal barangiz hastand. Didghahhaye shariati dar morede zan dar Eslam, demokrasi dar jamee Na san dar eslam daraye hoghoghi ast wa na eslam ba demokrasi montabegh mishawad.

Shariati's to the new generation. Now is the time to promote the Islam as he saw it and the diffrence between the real Islam and Taleban version which is being practice in Iran and Afghnestan I command your effort and admire your work on this web page. It is not so strange to see his work being outlawed in Iran because they are so affraid that maybe the young generation will be energized by his work and demand the real Islam as he introduced i t to us in 70's.

How much do we need him now?! I just came back from Iran where I witnessed the distortion of Islam by Mullahs who have nothing but their own interest and pocket and how to hold on to power by any cost. They are willing to sacrifize Islam and Iran just to stay on power for another day. Ali Shariati has that rare gift of writing such beatiful and evocative words that they can make you cry - and I am not even reading it in Persian a considerably more poetic language tha n English. He was great and he give us his mine. But he went very early and left us.

A long long time is needed till another "Shariati" be born from witin our nation. I've read many writings written by DR. I had my life changed to a better way in spiritual way, not material For your info, the writing that changed my life is about TSAR. Ali Shariati is for Islam and Islam is not a religion that make muslim separate and killed each other so.. Very much like funneral. Very formal, standardized and brief to pay tribute to the soul of person. If people wish to discuss and debate with blood and bone and soul and spirit and brain and everything they got there is a forum available for this purpose by just pushing a botton on this page to go to the next.

Pot is boiling and if you have thought just jump into it and say: I think ther efore I exist even in a boiling water. And that is how one can begin to eat and survive. This lense has two parts. The first part is armed with good thought, the second part with bad one and to see the signature it is your option to choose which part of t he magnifier. Mo Zart - Hey Murat Nobody is writing these now Ali Shariati" has written and contributed to this world If y ou take your time and read his biography, you will see that he was murdered.

Another very interesting site, a real treasure is: Please go to that site before it is to late for you. Do not forget the first command sent to prophet Mohamed was: Or the fact that he actually set the foundation for a political Islam Ideol ogy is quite different from the governing of a state. The only option for Iran is a secular and pluralistic society. A society outside the box of religion, even if that religion happens to be Islam! Iran is a multi-ethnic and multi-religious society Shariati had forgotten in his lamentations on one religion uniting a nation.

Let us wake up from our sleep and realize that this site and the site of soroush abdul karim is nothing but islamist propaganda. Buddhism never tried to "sell" itself. Something you might want to learn Mr. Good Luck to you! I thought it would be very mean of me not to write anything in your gue stbook. Ethnicity, however, does not appear to have been of great importance to them and hardly figures in their writings. At one time, the steering committee of their komun was composed of one Azeri and two Armenians.

The group was relatively young. At the time of arrest, most were in their late twenties or early thirties. This meant that they. Few had higher degrees. Only two had completed college—both at the Medical College in Baku. Two had no formal education whatsoever. Eleven had been to primary school. Twenty had finished secondary school. In fact, it was an ideological institute designed to give party organizers a smattering of Marxism-Leninism.

One alumnus estimates that some one hundred Iranians attended KUTIV at one time or another during the s and s. Among the thirty-eight were thirteen teachers, three office employees, two doctors, one pharmacist, and one bookseller. There were also thirteen workers—many of them printers, carpenters, and skilled artisans.

The early labor movement in Iran, as in many other countries, was located not so much in modern factories—which were few—as in the skilled crafts and trades. Three of the thirty-eight—Jafar Pishevari, Yousef Eftekhari, and Ardashir Ovanessian—played particularly important roles both inside prison and, later, in national politics. They—as well as some of the others—were to publish prison memoirs in later years.

Pishevari, the eldest of the three, was a founding member of the Communist party. Born in Iranian Azerbaijan as Jafar Javadzadeh, he and his family had emigrated to Baku when raiding tribesmen destroyed their home and livelihood. His father—an educated sayyed presumed descendant of the Prophet —earned a living running a small grocery store. After completing his schooling in Baku, Pishevari taught Turkish language and Persian literature at the local municipal high school.

In his words, "The drama of the Russian Revolution had swept me into radical politics. He participated in the famous Jangali Revolt in Gilan and served as. When the Adalat party reconstituted itself as the Communist party, he was elected to its central committee. He was arrested in when funds destined for striking oil workers in Abadan were traced back to him in Tehran. The police, however, failed to link him to the Jangali Revolt, probably because he had changed his name to Pishevari Artisan. Eftekhari had a similar background. His father, also a shopkeeper in Azerbaijan, had died young, forcing the family of four brothers to emigrate to Baku.

There the eldest brother started a small business while the younger ones taught at local schools and joined the Iranian Communist party. After returning to Iran in the mids, Eftekhari first set up a teachers' union in Tehran. He then moved to Abadan with three fellow Azeris determined, as he boasts, to organize the oil workers against the British.

By May Day , Eftekhari had organized Iran's first oil strike, bringing the whole industry, including the refinery—which at that time was the largest in the world—to a total standstill. He mobilized the workers through literacy classes and public theaters; through protests against racial discrimination the oil company discriminated in favor of British and Indian employees ; and through demands over such bread-and-butter issues as the minimum wage, paid Fridays, job security, and the eight-hour day.

The strike was not broken until the military arrested more than forty-five labor organizers. The British "thanked" and "congratulated" Reza Shah for his decisive intervention. Ovanessian had been born into an Armenian family living in Rasht. His father—originally from Tabriz—was a salesman-turned-pharmacist who apprenticed his sons to Alexander Ata-. On completing his apprenticeship, Ovanessian forsook pharmacy for revolutionary politics. In his memoirs, he writes that one of his first recollections was that of the Jangalis holding enthusiastic rallies in Rasht.

Ovanessian soon joined the Cultural Society—the hotbed of radicalism in Rasht. The British Consul kept close tabs on the society, suspecting it of being a den of Soviet spies. On his return in , he organized a pharmacists' union in Tehran and served as the party's trouble-shooter in the provinces, traveling frequently to Rasht, Qazvin, Mashed, and Tabriz.

On one such visit to Tabriz, he was arrested and transferred to Tehran. He spent the next eleven years in Qasr. The British Embassy later described Ovanessian as one of the premier "brains" and "dominating personalities" of the Iranian communist movement. The prison memoirs of these three—and others—document many hardships but few actual incidents of physical brutality. They were kept in limbo for years without being formally charged.

Some were never brought to trial. Of course, the time spent awaiting trial was not taken into account. Those completing their sentences were invariably banished to the provinces. The police chief later testified that the Shah had instructed him to send these prisoners into "indefinite exile"—preferably to the deep south. When a group of bandits tried to break out of Qasr, their leader was hanged in the main courtyard in full view of all inmates. Of the seven communists who did not survive prison, most died from lack of medicine: What is more, any blatant infringement of prison regulations was punished with solitary confinement.

Pishevari described this as the very worst punishment in Qasr. The absence of physical violence turned interrogations into battles of wit. Eftekhari writes that when he was arrested his interrogator threatened him with torture, but he mockingly dismissed this as a bad joke, knowing well that physical violence was not permitted. Ovanessian reminisces that his initial interrogation in Tabriz lasted two days, beginning early in the morning and ending late at night.

He describes his two interrogators as persistent and experienced but correct and cordial. They shared meals with him and flattered him and other educated prisoners by praising their learning and insisting that they respected their social ideals. They tried to trick them into thinking their accomplices had already implicated them. The prisoners, in turn, tried to put the interrogators on false trails. Ovanessian's Tabriz contact pretended he did not know Ovanessian's identity but claimed that his forehead bore the calluses of someone who diligently performed his daily Muslim prayers.

Ovanessian writes that his interrogator had pointed out to the Shah in that advocating socialism was not in itself a crime. After his release, Ovanessian remained on cordial terms with some of his interrogators. One even phoned in to congratulate him on his election to parliament. Demanding a "face-to-face" confrontation with these "liars," Pishevari offered a number of plausible explanations for his past life. He had been a mere observer of the Jangali Revolt. His Persian had not been good enough to enable him to write newspaper articles.

He had come to Tehran because his in-laws resided there. His knew some of the oil strikers by sight because they occasionally visited his bookstore. He had adopted a new name only because the government had recently ordered all citizens to obtain identity cards. He added that it was true he had been an ardent revolutionary in his youth but age had mellowed him.

He repeated these explanations ten years later when brought to trial. He added caustically that the passage of time had faded his memory and that the law could not possibly apply to him because he had been in prison since This conspicuous absence of torture can be explained in a number of ways.

First, the law explicitly banned the use of physical force to extract information. In , at his own trial, the police chief successfully pleaded that he had respected the law banning such "abhorrent" investigatory methods. Second, the Comintern kept close tabs. Eftekhari and his two colleagues were convinced that they were not tortured because the regime shunned bad foreign publicity, especially from the Comintern. Third, the communist prisoners were willing to organize hunger strikes to protest outrageous behavior.

Such strikes erupted in Tabriz, in the Central Jail, and in Qasr. In —30, prisoners in Tabriz and the Central Jail protested the mass detentions without formal charges. Likewise, prisoners in Qasr went on a hunger strike to demand the right to earn pocket money in the prison workshop. Ovanessian writes that destitute prisoners needed this income to ward off bribes offered by the prison authorities.

These three strikes were partially successful. Less important detainees were released. Political prisoners gained access to the workshop on condition they did not use it during the same hours as the Lurs and Kurds—these tribesmen were segregated in their own cell blocks. The wardens feared fraternization between communists and such "dangerous" inmates. After the Qasr strike, the warden exclaimed that Ovanessian could no longer deny being a communist because "only communists organize hunger strikes. He later commented that this was pure fabrication, but he figured the warden had not read enough European history to know better.

Fourth, the regime did not have a pressing need to use torture. It was not seeking vital security information as the Communist party had rejected the notion of armed struggle. And it was not in the business of extracting ideological recantations and winning over hearts and minds. A few minor figures were released once they pledged in writing to stay out of politics. These pledges were never published. Ovanessian explains that the government was reluctant to acknowledge even the existence of politically committed citizens. In a revealing passage, Pishevari writes that one worn-out pris-.

The warden laughed, retorting that the "regime wanted not active citizens but obedient and apolitical subjects. Reza Shah had created a military monarchy—not an ideologically charged autocracy. Physical force, however, continued to be used on common criminals, on suspected spies, and on those accused of plotting regicide. Criminals, especially burglars, were subjected to the bastinado and the strappado to reveal their hidden loot. Suspected spies and assassins were beaten, deprived of sleep, and subjected to the dreaded qapani —the binding of arms tightly behind the back.

Sometimes this caused the joints to crack. It was rumored that this excruciating torture had been imported from Western Europe. Ovanessian writes that the qapani prompted some spies to seal their own fates. On the whole, political prisoners were treated reasonably well. Block 7 was clean and well ventilated—unlike block 5, reserved for common criminals. They were allowed to bring in their own clothes, blankets, bedding, and sometimes books.

They received home meals and pocket money—friends and relatives entrusted money to the warden, and the warden, in turn, issued prisoners weekly jetons coupons. They were permitted visitors; by the mids, Tuesdays, Fridays, and national holidays were designated visiting days. Forty years later, Ovanessian reminisced that on their release in he and his fellow prisoners had been hailed as heroes for having survived the "Iranian Bastille. The main concern of the political prisoners was not torture but boredom and lack of privacy. One inmate writes that everyone, including the jailers, was deadened by the monotony of.

The one thing you must keep in mind is that the occupants of these villages inhabit a tiny world. They tend to squabble over small things and obsess over their neighbors' sex lives. They gossip when an older inmate goes around with a younger one. What is more, the overcrowding leads to petty squabbling over such issues as whose bedding should make room for walking space, who should go to the courtyard when, and how much should the window be left open.

What a relief it is to get away from one's own cell even if for a short spell. To break the monotony, the prisoners organized a wide variety of activities. They spent as much time as possible in the courtyard walking, exercising, and playing soccer and volleyball. Some grew plants and vegetables in the prison garden. Others—especially from the Cultural Society in Rasht—put on skits and shows.

They played chess and recited poetry—especially Hafez, Sa'di, and Lahuti their contemporary revolutionary poet who had fled to the Soviet Union. Ferdowsi was shunned as a royalist. They organized literacy and language classes. Pishevari mastered colloquial Persian—which he had not been able to speak fluently in the s. They also socialized with inmates from other blocks during their periodic visits to the prison clinic. They invited guests to their komun dinner parties to celebrate May Day and the Oc-.

They told each other stories. Eftekhari comments that a story, however interesting, becomes boring when heard for the umpteenth time. For example, the Bakhtiyari tribesmen drove him up the wall by telling and retelling how one of their heroines had saved the Constitutional Revolution. Those with craft skills trained others to make goods that were then sold to the outside market through the prison guards, who, of course, took their commissions. The money thus earned bought the inmates cigarettes and citrus fruits considered essential to survive disease, especially the typhus epidemics that periodically hit the prisons.

The communist prisoners also spent considerable time discussing the hot issues of the day—especially the debate over "World Revolution" versus "Socialism in One Country. Ovanessian, who later used the pen name Ahan Iron , supported the official party line, arguing that industrialization and collectivization would inevitably lay the groundwork for democracy and socialism in the Soviet Union.

Eftekhari, who lost a brother in the purges, denounced Stalin for "betraying" Lenin, failing to export the revolution, and using brutal methods to crush the opposition. Meanwhile, Pishevari, while still loyal to the Comintern, argued that ultra-revolutionary slogans about class struggles were counterproductive in such backward semicolonial countries as Iran. Monotony was broken—especially in the mids—by the sudden appearance of fallen dignitaries. Ovanessian writes that Qasr inmates were the first to feel the shifts in national politics:.

Seven prominent figures passed through Qasr before meeting their deaths in the Central Jail: Forrokhi-Yazdi was murdered probably because he satirized the marriage of the crown prince to Princess Fawzieh of Egypt. Expecting a similar fate, Davar, the other member of the triumvirate, committed suicide.

These murders were committed in the Central Jail rather than in Qasr to avoid prison unrest.

Naghmeh Hashemifard

They were carried out by Lieutenant "Doctor" Ahmadi, a self-taught pharmacist promoted through the ranks and given a crash course on nursing. It was said—probably apocryphally—that he had received his promotion as compensation for having inadvertently eaten poisoned stew intended for one of the prisoners. Two other national figures—Sayyed Hassan Modarres, the chief cleric in parliament, and Shaykh Khaz'al, the main Arab leader in Khuzestan—were both strangled after spending years in internal exile.

To discredit all these dignitaries, the regime accused them of bribery and embezzlement. Such smears easily stuck as the public tended to view the elite as inherently venal and financially corrupt. The regime did not try to extract public confessions from them. Financial accusations were deemed more than adequate.

While in prison, Timurtash and Firuz Mirza were constantly ridiculed for having collaborated with Reza Shah and having built Qasr. Firuz Mirza wrote in his Prison Memoirs —not pub-. After watching Moharram flagellations in the courtyard, he commented that it was a pity the regime had not diverted such "deep and genuine energies" into creating a strong modern nation-state.

He found Shi'ism to be closer to Christianity than to Sunni Islam with its "passive fatalism. There he composed his memoirs, wrote the history of legal reform, and translated Oscar Wilde's De Profundis —this probably suited his self-pity and the pain of misplaced affection. Timurtash was needled even more. Pishevari writes that Timurtash was disliked because of his role in the execution of the Jangali leaders, his drafting of the law, and his constant self-pity, weeping, and childlike behavior.

The guards could not oblige; they were not permitted to bring guns into the prison compound. According to legend, the master builder of the Tower of London had been one of its first inmates. With Qasr this was no legend. Three lesser figures were executed for plotting a coup: Fouladin insisted on giving the order to fire at his own execution. Haim, who spent seven years in prison refusing to answer questions about Fouladin, devoted his last hour to giving Eftekhari his daily French lesson.

Alimardan Khan went cheerfully to the firing squad, refusing a blindfold and distributing his possessions to his fellow prisoners. Ovanessian writes that he published his prison memoirs in part to "keep alive the memory of such courageous figures as Alimardan Khan"—even. Many other dignitaries spent time in Qasr: Dashti was in Qasr for only a few months. Suffering from acute insomnia, he was transferred to a mental asylum where he translated Le Bon's Sociology and composed his Prison Days, which was not published until Prison Days contains little on prison life but much on fate, love, death, suicide, divine providence, Christ, and Thomas Jefferson.

It belongs less to the genre of modern prison literature than to that of medieval courtiers bemoaning their unfair fate. Dashti describes prison as a "cemetery," chastises Europe for inventing such horrors, and depicts incarceration as "torture worse than death. Lapidus, a wealthy Polish businessman who often bribed his way out to fancy restaurants; "Alexander," a White Russian officer who entertained cellmates with artful portraits; and Sayyed Farhad, a bandit who made a rare escape from Qasr—when gendarmes took his eighty-year-old father hostage, the old man told them he could produce for the Shah another Sayyed Farhad if given nine months of freedom.

The communists jested that these villagers had invented a new form of high treason—subversive dreams. Some remained in Qasr until These included Yousef "The Armenian" in fact, he was Assyrian , a bandit who bribed the guards to smuggle in his wife for overnight visits; Matous Melikian, the octogenarian principal of the Armenian high school who had protested the closing of his teaching establishment; Ahmad Ispahani, a young literary friend of the famous Nazem Hekmat of Turkey Ispahani had been caught crossing the border into Iran ; Ruhollah Kazemzadeh, an air force pilot who had tried to escape abroad in his airplane; and eight young officers accused of forming a fascist organization.

Suspected of plotting to assassinate the Shah, Jahansouz was deprived of sleep, subjected to the qapani, and then executed. For the veteran communists, however, by far the most interesting of all the newcomers were a group of young Marxists known as the Fifty-three. They were to form the nucleus of the future Tudeh party. Ovanessian reports that their arrest struck Qasr like a lightning bolt. The arrival of the Fifty-three shook us out of our gloom.

In November —soon after the famous Moscow show trials—Iran staged the most sensational of its political trials. Using the ambiguous law, it indicted a group of fifty-three—many of them young intellectuals from prominent families—with the clear intention of intimidating the country's intelligentsia. In the past, dissidents had been put away quietly. Now they were placed in the limelight to illustrate to all and sundry the dangers of dallying with radical "alien ideas. Imitating the Russian practice of labeling political trials with the total number in the dock, the Iranian government billed the group as "the Fifty-three.

It was jested that Reza Shah wanted to keep up with his northern neighbor. Not surprisingly, the Iranian Fifty-three soon became a household term in Tehran. In later years, ten of them—in addition to Bozorg Alavi, the author of the best-seller The Fifty-three —published memoirs describing their arrests, trials, and prison experiences. The case began inadvertently in March when border guards came across three men smuggling themselves into the country from the Soviet Union.

Kia Juma ko Kapray Dhona Mana Hai? کیا جمعہ کو کپڑے دھونا منع ہے؟

The three escaped, but their abandoned luggage led the police to a theater troupe in Khuzestan. This, in turn, led the police to associates in Tehran, Qazvin, and Isfahan. By early May, the police had compiled a list of more than sixty suspects and had begun to round them up. Most were taken—often by public transport—to Tehran's Central Jail for "routine questioning. But fifty-three were brought to trial in November In fact, they were formed of two loosely linked groups: The intellectuals, numbering thirty-three, averaged twenty-seven years of age.

The labor activists, totaling fourteen, averaged thirty-four. The two groups were joined by a handful of university-educated professionals—some of whom had belonged to the youth section of the Communist party in their teens. In terms of profession, they included one judge; five professors, including two at the Medical College; two physicians; one factory manager; one museum director; four lawyers; two headmasters; three teachers; nine office employees, almost all civil servants; and twelve university students.

Eighteen came from titled families. Among them were also two mechanics, two tailors, two printers, one locomotive driver, one cobbler, and one factory worker. No women were brought to trial, although among those initially rounded up was the wife of one of the veteran communists. In terms of ethnicity, Persians dominated—in sharp contrast to the early communist movement. Almost all the intellectuals were from Persian and Persianized households. Of the total, thirteen had been born in Tehran; twenty-two, in the central regions, including Qazvin; and nine, in the Caspian provinces.

Two of the six born in Azerbaijan had been raised in Persian-speaking districts outside Azerbaijan. None resided in Azerbaijan. All but one came from Shi'i backgrounds. The long exception came from a Bahai family. The main figure in the dock was Dr. Taqi Arani—regarded by some to be his generation's most promising intellectual. Born in Tabriz, he had been raised in Tehran by his mother and her family. He disliked his absent father—a civil servant—for being an incorrigible Casanova. Forty-seven were sentenced on that day; the other six were tried separately, and the press never announced their sentences.

Biographical information has been obtained from interviews, memoirs—especially those printed since —and the coverage of the trials published in Ettel'at , 2—17 November His stay there lasted from to While working toward his doctorate, he took courses in philosophy, taught Persian to supplement his meager family stipend, and published pamphlets and articles on Omar Khayyam, Sa'di, Nasser Khosrow, Aristotle, Azerbaijan, and Iranian history.

These articles appeared in two nationalistic journals published in Germany, Iranshahr Land of Iran and Farangestan Europe. During these Berlin years, Arani moved to the left. He had arrived a staunch nationalist, full of praise for ancient Iran and the Persian language. His articles on the Persian language urged the purging of Arabic words. Conspicuously absent was Mazdak, the hero of the left, who had been executed by the Zoroastrian establishment for advocating economic egalitarianism.

What is more, Arani's articles on Azerbaijan urged the government to replace Turkish with Persian on the grounds that the Mongol invaders had imposed their "foreign tongue" on northwestern Iran. Praising Azerbaijan as "the cradle of Iranian civilization," he described its people as pure Aryans coerced by the Mongols to give up their indigenous Iranian language. By the time he returned to Iran, Arani had joined the Revolutionary Republican party—a short-lived leftist organization—and had befriended a number of Iranian Marxists, including Morteza Alavi, the editor of the Communist party paper Peykar.

Back in Tehran, Arani lived with his mother and devoted his time to intellectual pursuits, allowing himself only two diversions—long walks and Western music. He taught science at the Dar al-Fanon and Tehran University; chaired the teaching department in the Ministry of Industries; and published booklets on physics, chemistry, biology, psychology, and dialectical materialism.

The first two works were adopted as high school textbooks. The booklet on psychology linked the workings of the mind to the physical structure of the brain. He also convened at home a number of separate informal discussion groups—for colleagues from Europe, for students from Tehran University, and for pupils from the Dar al-Fanon and the Ministry of Industries.

Meeting on different days, most participants were unaware of the existence of the other groups. They discussed philosophy and modern political theory. These discussions inspired some to spend hours in the Majles library devouring all they could find on political philosophy. Autobiographies published in later years—particularly in the s—gloss over the importance of these political ideas and instead dwell on individual foibles and personal animosities. The removal of political ideals from individuals who were motivated primarily by political ideals makes them appear one-dimensional, lifeless, and even meaningless.

This self-selected memory not only distorts the past but also does their authors a gross disservice. In addition to organizing discussion groups, Arani obtained a government license to publish a journal named Donya The World. He borrowed the title from Le Monde —the paper edited by Henri Barbusse, the famous French communist. Its aim was to bring academic Marxism to the Iranian intelligentsia. As its masthead declared: To pass the censors, Donya avoided inflammatory language, used a dry academic style, and published abundant nonpolitical articles on Persian literature and the modern sciences—on radium, cancer, television, nuclear physics, mathematics, car construction, sleep and dreams, aeronautical engineering, and electrical power plants.

It also translated works from European languages—an article on blindness by Helen Keller; White Flowers, a short story about a teenage girl in Germany; and I Am Black, an indictment of racism in the American Deep South. Donya was definitely avant-garde. Its forte, however, was articles on social sciences. Their titles are self-explanatory: Older readers were often troubled that this new framework left little room for God, the metaphysical, and the supernatural. Donya was unique for its time.



Donya also challenged the notion of Aryan superiority—a notion gaining currency as officials traveled to Nazi Germany and dabbled in the ideas of Count Gobineau, the nineteenth-. Some suspected the censors tolerated Donya because they deemed it too dry and academic.

Others joked that the censors had confused diyalektik dialectic with alakdolak hair sieve. In publishing Donya , Arani was helped mostly by his two closest colleagues: Iraj Iskandari and Bozorg Alavi. The three used pseudonyms—Arani, the pen name Qazi Judge ; Iskandari, Jamshid an ancient Iranian name ; and Bozorg Alavi, Nakhoda, which means shipmaster as well as atheist and freethinker. Arani signed his own name only when writing purely scientific articles. Iskandari was a French-educated lawyer from a highly respected family. His father—a Qajar prince—was revered as a martyr of the Constitutional Revolution.

His uncle was the founder of the Socialist party and the leader of the nonclerical parliamentary opposition to Reza Shah. His own French education had been cut short when he forfeited his state scholarship by participating in student political activities. On his return home, he had met Arani and found employment as a Supreme Court attorney. Bozorg Alavi—the founder of prison literature—was the younger brother of Morteza Alavi in Berlin.

He had already established a literary reputation by publishing a collection of essays entitled Suitcase. His grandfather, a wealthy businessman, had supported the Constitutional Revolution and sat in the first Majles. His father, a businessman, had emigrated to Germany in the late s and had committed suicide there after going bankrupt.

His uncle was a well-known professor of Persian literature at Tehran University. Returning home in , he befriended other young intellectuals, pub-. He earned his living teaching German at the Ministry of Industries. At the time of his arrest, he was married to a Jewish refugee from Nazi Germany.

In later years, he married the granddaughter of Ayatollah Tabatabai—one of the leading clerics of the Constitutional Revolution. Many of the other intellectuals among the Fifty-three came from similar backgrounds—from prominent, even titled, but not necessarily wealthy, families. Mohammad Bahrami, a Berlin-educated professor of medicine, was the son of a titled court physician.

Morteza Yazdi, a Berlin-trained surgeon, was the son of a senior cleric who had participated in the Constitutional Revolution. After his father's death, Yazdi had been raised by Hakim al-Mamalek, a court doctor and frequent cabinet minister as well as member of parliament. Reza Radmanesh, a Sorbonne-educated physicist, and Nuraldin Alamutti, a senior judge, came from prominent families in Gilan and Qazvin, respectively.

In their teens, these five had belonged to the youth section of the Communist party. Khalel Maleki, a science teacher, came from a family highly respected both in Tabriz and in Sultanabad Arak. Although in central Iran, Sultanabad contained a large Azeri-speaking community. Like Iskandari, Maleki had not been able to complete his European degree because of his student activities. Nasratallah Jahanshahlu, a leader of a recent strike in the Medical College, was the scion of an Afshar tribal leader from Zanjan. Mohammad-Reza Qodreh, another student who had organized a strike at the Teachers' College, came from a clerical family well known in central Iran.

His family was related to the future Ayatollah Khomeini. Taqi Makinezhad, yet another strike leader at the Engineering College, came from a similar family in Arak. Both his father and his maternal grandfather had been senior clerics. Hossein and Morteza Sajjadi, brothers, had close relatives in the Majles and in the higher ranks of the state bureaucacy. Ehsan Tabari, one of the youngest of the group, was a second-year law student and the grandson of a prominent cleric in Mazandaran. A facile writer and. The police dragnet missed three other intellectuals who at the time happened to be out of the country: Hedayat, the towering figure in modern Persian prose, had, together with his friend Bozorg Alavi, introduced Kafka and Freud into Iran.

From until his suicide in , Hedayat worked so closely with the Tudeh that the police were to jump to the wrong conclusion that he was a secret member. Considered to be one of Keynes's best students, Eshaq later became a don at Oxford. Noshin, a prominent stage director, was in France trying to join those going to fight in the Spanish Civil War.

After , Noshin, together with some innovative actors, including his famous wife, Loreta, organized the county's first professional theater. Not surprisingly, many felt that Arani had attracted the best and the brightest of the new generation. The labor organizers were led by Kamran Qazvini Nasrollah Aslani.

He formed a communal household in Tehran composed of veteran labor organizers. He worked in an Isfahan textile mill where he had organized a successful May Day strike. He collected strike money from such sympathizers as Arani, Bozorg Alavi, and Iskandari. He also asked Arani to print a May Day manifesto praising the Comintern and demanding the release of all political prisoners. The chief liaison between the labor organizers and the intellectuals was a Russian-trained pilot named Abdul-Samad Kambakhsh.

The son of a Qajar prince living in modest circumstances in Qazvin, Kambakhsh had grown up partly in Qazvin, where he participated in the Cultural Society, and partly in Russia—both before and after the revolution—where he attended high school and obtained an Iranian government scholarship to study aeronautical engineering. On his return to. Iran, he taught at the Military Academy and wrote technical pamphlets for the War Ministry.

He was married to the granddaughter of the famous Shaykh Fazlallah Nuri, who was hanged in His wife—one of the first women to study modern medicine in Iran—had also been active in the Qazvin Cultural Society. Kambakhsh knew eleven of the Fifty-three from his hometown. They became known in prison as the "Qazvin group. Much of the pretrial imprisonment was spent in the Tehran Central Jail where many met for the very first time most of their supposed fellow conspirators.

They were confined initially in solitary cells, then in three separate but interlocking wards. Those from prominent families—notably Iskandari, Kambakhsh, and Yazdi—were assigned to the "bourgeois ward. Anvar Khamehei—one of the few intellectuals in the last ward—claims in his book The Fifty and the Three that this separation was designed to undermine resistance and inflame "class differences.

The interrogators tried to trick the prisoners into giving self-incriminating information, pretending that others had admitted that the discussion groups were sinister covers for the Comintern and the Communist party. The police intimidated the prisoners with the full force of the law—five years in solitary confinement for promoting Marxism plus ten years in solitary confinement for joining a communist organization. They held out the specter of death sentences on the grounds that the accused had spied and plotted an armed uprising on behalf of a foreign enemy.

What is more, they tried to get the. Some bore lifelong grudges against Kambakhsh. The police occasionally used more brutal methods with the suspected ringleaders.

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Arani was briefly subjected to the qapani and then placed in a cold solitary cell without shoes, blankets, or mattress. Bahrami was punched on the face and deprived of proper food for three days. Kambakhsh was warned that his wife could be arrested and that he—as a War Ministry official—could face the firing squad. Bozorg Alavi was subjected to the qapani for half an hour.

One labor organizer was force-fed when he began a hunger strike. Some were denied home-cooked meals and family visits. Others were "insulted" by being called "shameless," "unpatriotic," "atheistic," and "foreign spies. He claims that "Westerners had not yet introduced such modern techniques into Iran. Students from privileged homes were treated with kid gloves. Jahanshahlu writes in his Recollections that he was well treated simply because his interrogator had studied under his uncle at the Military Academy. The president, in turn, monitored them for his two friends, the justice minister and the court minister.

In later years, Iskandari reminisced that "family" mattered in those days, and that his uncle, a gendarmerie colonel, had been his own interrogator's classmate. Although Kambakhsh was rumored to have "spilled the beans," he defended himself by arguing that he could not have identified people unknown to him and that his arrest had followed—not preceded—many of theirs. The older intellectuals pleaded that they had severed their ties with the Communist party long ago.

The younger intellectuals pleaded that their discussion groups had dealt only with academic issues. Morteza Sajjadi insisted he had visited Arani's home only once. A handful, however, were pressured or tricked into describing their discussion group as a tashkilat organization and a ferqeh party. Arani admitted being a Marxist but denied forming an organization or joining the Communist party. Iskandari and Bozorg Alavi both argued that their interests had been cultural and that Donya had been purely an intellectual journal. Iskandari insisted that they had never once talked of creating a party or any such organization.

Bozorg Alavi argued that he had lost contact with his brother; his recent honeymoon had distracted him from even intellectual pursuits; he had found Capital to be too boring to read; and his contributions to Donya had dealt with literature and psychology, not with politics. He added cryptically that the very first time he heard of the existence of a ferqeh or tashkilat was from his police interrogator. Although the lengthy investigations failed to unearth an underground organization linked to the Comintern, the regime was determined to stage a show trial. It gave the trial a great deal of publicity and permitted the press to summarize some of the defense speeches.

This was the first time in Iran that a. The British Legation reported that the secret police watched the public galleries for signs of sympathy and that the government publicized the trial to "broadcast a plain warning to all that it will tolerate nothing remotely savoring of communism. Alexander Aghayan, a European-educated jurist; Amidi-Nuri, a flamboyant journalist who later became a prominent senator; and Ahmad Kasravi, a former judge and leading historian of the Constitutional Revolution. The prosecutor demanded the maximum penalty under the law. The emphasis on Bukharin was probably for Stalin's ears.

As further evidence, the prosecutor cited the border crossings, the strike fund, the university strikes, and the "secret discussion cells. The defense lawyers retorted that their clients had done no more than take part in innocent discussion groups. They categorically denied Comintern links. One lawyer argued that such scions of "respectable families," of "well-known clerics," and of "the privileged class" could not possibly harbor "communistic and atheistic notions.

The lawyers for the labor organizers depicted their clients as simple folk uninterested in esoteric and high-flown theories. Arani, in a four-hour speech, denounced the trial as a blatant violation of the constitutional laws—especially the clauses on freedom of thought. Referring to other famous trials in history—those of Socrates, Galileo, the Inquisition, the Reichstag Fire, and the recent "Fifty-three" in Russia—Arani reprimanded the judges for knuckling under to political pressure, abdicating moral responsibility, and betraying the Constitutional Revolution for which "thousands of Iranians had sacrificed their lives.

Freedom of thought, he argued, was valued by Voltaire, Rousseau, and Montesquieu, as well as by the most advanced countries of the world—namely, America, Britain, France, and Switzerland. Arani accused the regime of violating due process of law. He dismissed the law as invalid, both because it violated freedom of thought and because it had not been discussed by parliament. He argued that the police had coerced naive youngsters into false statements about the existence of a nonexistent political party.

He categorically denied creating a political organization or writing the May Day Manifesto. He stressed that his interests had been academic—reading books, discussing ideas, and editing Donya , which, he reminded the judges, had been licensed by the government itself. Like it or not, you are obliged to borrow much from the West—Western clothes, Western food, Western architecture, Western laws, Western civilization, and Western political concepts.

Some would consider him a gharbzadeh—one bewitched and bedazzled by the West. The court meted out stiff sentences. Arani was given ten years of "solitary" imprisonment for belonging to a communist organization, three years of "correctional" imprisonment for propagating communism, and another three years for writing the May Day Manifesto. To maximize the impact, the court did not mention whether these sentences ran consecutively or concurrently.

It also mentioned solitary confinement, even though Iranian prisons rarely placed anyone in total isolation for prolonged periods. In short, the impression was created that Arani had been sentenced to sixteen years—ten of them in solitary. Eleven others, including Kambakhsh and Bahrami, were each sentenced to ten years in solitary; four, to eight years in solitary; two, to seven years in solitary; one, to six years in solitary; twenty-one, including most of the young intellectuals, to five years in solitary; nine, to four years; and one, to two years.

Three with lesser terms were soon released. The British Legation commented that the sentences were unduly harsh considering the defendants had merely belonged to a "student debating society with leftish tendencies. The Fifty-three were moved from the Central Jail to Qasr in July —some five months before the trial. Many remained there until Others—notably Arani, Kambakhsh, and the labor organizers—were placed in block 2, which had been emptied of its nonpolitical prisoners to "protect" them from "dangerous ideas.

Despite the fact that the hardened communists were in block 7, Khamehei boasts that the more "dangerous" prisoners, like himself, were in block 2. Because block 7 inmates were better off financially, its common fund had more money to dispense. Block 7 inmates were also assigned common criminals to clean out their cells, make their beds, and warm up their food. Khamehei comments caustically that class privileges were recognized even inside Qasr. The Fifty-three were treated better than the veteran communists—in part becasue of family connections and in part because they could afford to bribe.

Jahanshahlu writes that the jailers were helpful because they were "decent folk" in dire need of extra cash. He also remembers telling a noisy guard to lower his voice outside the baths because there was a shahzadeh prince inside—the prince being Iskandari. The guard deferentially obliged. The prisoners had visiting hour for friends as well as family members. They could send and receive letters. They could also receive from home clothes, meals, medicines, and bedding. They could spend as much as five hours a day in the courtyard walking, exercising—both individually and collectively—and playing soccer and volleyball.

Some grew flower and vegetables in the prison garden. They socialized with inmates from other blocks in the courtyard, in the baths, and in the infirmary. To reach the infirmary, they passed through block 4, which housed other political prisoners. To reach the baths, they passed through block 8, reserved for special dignitaries. They put on skits and played chess but avoided opium and cards—pastimes favored by the old elite. They interpreted dreams using a smuggled-in handbook on pop psychology.

They practiced traditional fortunetelling, which consists of opening up at random the works of Hafez and Sa'di. They told each other stories and jokes. Arani—who had a great sense of humor—was an endless source of Mulla Nasraldin jokes. Yazdi—famous for his voice—often. Some studied art with one of the veteran communists who happened to be an accomplished sculptor.

Bribes got them special perks. They smuggled in books, newspapers, and even magazines with pictures of scantily dressed women. Maleki, a stray cat; Bahrami, an owl from the courtyard. During typhus epidemics, they stayed up all night nursing the sick and thus saving lives. The four physicians among them were allowed to practice medicine.

When Bozorg Alavi needed his appendix removed, he was operated on by his family doctor in a private hospital in downtown Tehran. When Jahanshahlu came out of an interrogation session at the Central Jail, he was allowed to wander the streets while his guards paid a leisurely visit to a nearby teahouse. The prisoners also pursued their intellectual interests—especially after when the Shah ruled they could have "nonpolitical books. The warden allowed German but not French books on economics simply because the latter used the term "political economy" instead of "national economy," [].

Others exchanged language classes. Bozorg Alavi learned some Russian, English, and Armenian. He also translated Bernard Shaw's Mrs. Warren and tried out on his cellmates segments of his Prison Scrap Papers. He later reminisced that his decision to become a professional writer had been made in Qasr. Maleki taught French and German and learned some English. Others composed poetry and read literature, especially Hafez and Sa'di. Tabari and Pishevari spent hours discussing classical Persian poetry. Some lectured on their areas of professional. Iskandari formed a small group to translate Capital —a task he had started before his arrest.

They also spent long hours with the veteran communists listening to their accounts of the early radical movement, the Jangali Revolt, and the oil strike—all forbidden subjects in Reza Shah's Iran. But the relationship between the veteran communists and the Fifty-three was not always smooth—both because of age and social differences and because of the long-standing animosities between Ovanessian, Pishevari, and Eftekhari.

Jahanshahlu portrays the older prisoners as "blind worshipers of Russia" and as "illiterate northern commonfolk with no more than a smattering of KUTIV-style Marxism. For their part, the veteran communists considered the new arrivals to be mostly "pampered feudalists" and "inexperienced intellectuals.

While praising Arani as "a sincere Marxist intellectual who may or may not have been a member of the Communist Party," he dismissed his disciples as immature youngsters, who, like the rest of their generation, had done nothing more than read a few books. Their relationship was further complicated by the ongoing crisis in the Comintern, especially the Moscow show trials.

Eftekhari often denounced Stalin as a new tsar, and relished reading off the list of prominent Bolsheviks executed as "saboteurs," "foreign agents," and "imperialist spies. In the competition to sway the Fifty-three, Ovanessian won hands down. This revealed much about that generation's political outlook.

Pishevari carried little weight among radicals fired with the concepts of class warfare and working-class revolution. Eftekhari, while listened to, convinced no more than four—and even they soon deserted him. In a revealing passage written half a century later, Khamehei admits he still does not understand the Moscow trials even though they spent hours in prison discussing them.

The latter had put to good use his long years in Qasr.