حاجیه صباغ کلجاهی

This research was conducted to investigate the relationship between tradition and modernity in Ali Shariati's thought. Ali Shariati was one of the thinkers who was aware of both the system of tradition and the potential of modernity. He lived in a time when the Iranian society was involved in many issues and problems. Therefore, Shariati tried to pathologize it on the one hand by understanding tradition, and on the other hand, by understanding modernity, extract its conceptual and theoretical capacities. It seems that Shariati was not looking for polarization between tradition and modernity, but he was trying to understand their capacities before anything else. Ali Shariati, as a member of the Islamic thought stream, sought to reconstruct religion in a modern state. Her call to recognize the identity, return to oneself and revolutionary self-improvement, was an approach resulting from the conscious recognition that she had towards the internal problems of the Iranian society and especially its young generation. At the height of the tyranny of the Shah's regime and the dominance of Marxism theory, Shariati believed that the school of Islam is the only liberating element for Muslims and that Islam and the Qur'an should be cleansed of historical superstitions and distortions by reinterpreting them and relying on the religious conscience of the people in order to face the dictatorship. His narration of the modern and traditional pillars of civil society and his cultural critique of these pillars are placed in the realm of religious intellectuals. Shariati's view does not require the negation of tradition and religion and the replacement of modern ideas or vice versa; Rather, he was a critic of both, through the use of symbolic sources of tradition and liberating elements of modernity.

The methodology of this research was based on an interpretive approach. This interpretive approach has tried to go beyond the dualization of tradition and modernity in terms of the theoretical framework and re-examine this relationship according to the considerations of sociologists of Reflexive modernization.

Shariati gave answers to the questions of his time. These answers were the solutions for the revival of Islam in the modern world, criticizing the West and making critical use of it, as well as creating a fundamental transformation in the history of Islamic nations to overcome backwardness and colonialism.  According to Shariati, one of the factors of alienation in our era is cultural colonialism. An opinion that is reminiscent of the culture industry of the Frankfurt School. Colonialism appears in political, economic and cultural forms. Shariati was well aware that the contemporary history was not without movements and revolutions, and merely inciting the movement is not enough, so there should be a pathology of the past movements as well. Therefore, with his summary of the contemporary history of Iran and the history of the world, he came to the conclusion that one of the reasons for the failure of movements and revolutions in Iran, from the constitutional revolution onwards, is the lack of a liberating ideology that fits the history, culture and religion of this society. So, he tried to recreate such an ideology. This liberating ideology, like the critical theory of the Frankfurt School, should have criticized the totality of the existing social structure.
The final

Shariati, like most intellectuals after the constitutional revolution, stood in the gap between tradition and modernity. He knew very well that according to the used historical interpretations, the reserves of tradition, although they have good capacities, but like any everyday phenomenon, they have lost their revolutionary power, so they need to be defamiliarized so that they can be mobilized for the contemporary situation. On the other hand, Shariati was not a passive modern thinker who unquestioningly accepted the totality of imported and borrowed modernity. Rather, he had a critical and re-thinking reflection on modernity and accepted a re-thought form of it. While looking deeply into his historical features, Shariati is aware of both the weight of tradition and the effects of modernity. Therefore, he never wants tradition to prevail over modernity, or modernity to throw tradition aside. He tries to open a third way by criticizing both modernity and tradition. His method, with a rethinking approach, was refining and extracting cultural resources.

The impact of modernity on non-western societies has forced them to redefine their traditions and related institutions. Islamic societies have not been immune to the influence of modernity, and Muslim intellectuals have been deeply involved in the concepts of modernity; Concepts such as: rationality, science, progress and secularism, individual freedom, social equality and democracy. Ali Shariati was also in such a field of thought. The main question of the article is what is the relationship between tradition and modernism in Shariati's thought. The hypothesis of the research is that Shariati, like most Islamic intellectuals, was in the confrontation between tradition and modernity. Due to facing the social issues arising from this encounter, he has definitely proposed some ideas regarding these two.The background of research in this topic is very rich, the most important of which have been reviewed. The article "Analysis of the position of religion in interaction with modernity in the thought of religious intellectuals of the second Pahlavi period" tried to examine the relationship between religion and modernity (case study: Shariati and Bazargan). The article "Shariati, Political Modernity and the Islamic Revolution" tried to "evaluate some modern concepts in Shariati's thought in relation to political modernity and examine its impact on the Islamic Revolution". Also, the article "A reflection on Shariati's political thought; Unsuccessful attempt to combine tradition and modernity" has been searching for an answer to this question: "What is the most important Sharia reason for creating a dialogue between tradition and modernity and what was the result of this attempt?" The article "Meaning of the West and Modernity in Shariati's Thought" tried to explain Shariati's view of the West and modernity. These researches are important works, but they only deal with the political aspect. The innovation of this research is the attention to epistemological dimensions.

The methodology of this article is an interpretive approach. This interpretive approach has been textual. But this interpretive approach has been based on a theoretical framework. This theoretical framework has been a critical reading of the relationship between tradition and modernity. This critical reading, by distancing itself from the common theory of the antagonistic conflict between tradition and modernity, has sought to understand the connection between the two. Therefore, the emphasis on the critical reading of Ali Shariati's original texts has been based on that theoretical framework.

While Ali Shariati had a deep look at the historical features of the tradition system and was aware of the weight of the heritage of the tradition, at the same time, he also paid attention to the effects of modernity and knew that neither of these two could be ignored. Therefore, he never wanted neither tradition to overcome modernity nor modernity to marginalize tradition. He tried to open a third way by criticizing both modernity and tradition. His third way is a critical reconstruction or in other words a kind of renaissance or religious renaissance. A renaissance that enabled the system of tradition (at the heart of which was the collection of religious teachings) to face modernity and accept it critically. To open such a way, Shariati considers a vital role for intellectuals. Shariati emphatically condemned the fanatical and irrational nature of traditional concepts and expressed his dissatisfaction with modernity based on blind imitation of the West, the spirit of capitalism and modern scientism. With such presuppositions, Shariati criticized the modernity, and by distinguishing between good and bad, he chose what he needed. Then he started the same interaction with the tradition system. Then he puts his selected components together to present a new architecture. Modern building with traditional materials.Finally, it can be said that Shariati's approach to tradition and modernity was a type of "selective modernity". Shariati saw modernity not as a whole and a unified nature, but as a multifaceted collection that, instead of accepting such a collection at once, should be carefully selected in its parts. It means that Shariati approached the tradition with a critical ruler from the point of view of modernity and its requirements and "selected" the necessary components, and had a "selective" approach to modernity itself. In the end, he passed both of these through the sieve of his critical view, so that instead of "rejecting modernity" (hostility to modernity) or "praising modernity" (immersing in modernity), he chose "selective modernity". In this view, there is neither blind hostility nor unconditional surrender; But a critical and conscious choice!

The focus of this paper is to review the status of communications in today's world and media specially and also its relationship with religion. Many scholars in the field of communications and information, examined their relation to the religion. This study is struggled to deliberate the most important of this idea. How the relation between media and culture and their role to formation the human responsibility and the relation between humans through media is the factors that this paper is investigated. As the globalization, in the interpretation of some scholars, particularly in the economic spheres, is the most important features of the today's world that the media factor played significant role to expand this. In the today's world, the religion affect and is affected from globalization, hence this paper investigated the relation between religion and media and the significanceness in the communication world