By Salim Mohamed Badat
His writings and speeches mobilized a generation of Iranians toward social and political change, culminating in the Islamic Revolution of 1979. Shariati’s radical theology, especially his distinction between “religion as ideology” and “religion as institution”, formed the bedrock of a liberatory discourse that merged Islamic concepts with revolutionary fervor.
Religion as Ideology vs. Religion as Institution
Shariati’s distinction between these two forms of religion was groundbreaking and deeply critical of the status quo.
Religion as Institution refers to the formal, dogmatic, hierarchical structures that often serve the interests of political elites.
Shariati argued that institutionalized religion had historically been used to pacify the masses, justify oppression, and uphold the authority of monarchs and colonial powers. It is a religion stripped of its transformative power, reduced to rituals, and controlled by a clerical class.
Religion as Ideology, on the other hand, represents a dynamic, revolutionary force that empowers the oppressed and drives social justice. Shariati saw this ideological form of religion as rooted in the prophetic tradition, particularly the lives of figures like Muhammad, Moses, and Jesus, (peace be upon them) whom he viewed as liberators challenging the tyrannies of their time. In this view, Islam is not merely a personal faith but a social project aimed at ending exploitation, inequality, and imperialism.
This distinction resonated powerfully with disenfranchised youth and intellectuals in 1960s and 70s Iran, who were searching for a meaningful alternative to both Western secularism and traditionalist, state-aligned clericalism.
Hajj: Pilgrimage as a Political Awakening.
Shariati’s book “Hajj” exemplifies his radical reinterpretation of Islamic rituals. For Shariati, the pilgrimage to Mecca is not a mere set of rites but a deeply symbolic act of liberation. He interprets every aspect of the pilgrimage, wearing the ihram, circumambulating the Kaaba, and standing on the plains of Arafat, as a journey away from the self, ego, materialism, and toward universal brotherhood, unity, and submission to a just God.
In Hajj, Shariati asserts that the pilgrimage is a revolutionary act that reminds Muslims of their egalitarian roots and their responsibility to challenge injustice. By shedding social status and symbols of wealth during the Hajj, believers symbolically reject the worldly systems of oppression and return to a primordial state of equality and sincerity. This interpretation elevated Hajj from a private ritual to a public, political declaration of solidarity with the oppressed.
Shariati’s Influence on the Iranian Revolution.
He offered the revolution its vocabulary of resistance, martyrdom, and anti imperialism. His concept of “Red Shiism” (revolutionary, prophetic Shiism) contrasted with “Black Shiism” (the clerically dominated, quietist version), further highlighting his commitment to a religion that stood with the marginalized.
Toward a Sunni Liberation Theology.
Ali Shariati gave birth to a political Shia Islam that continues to echo today in the formation of the Axis of Resistance, a coalition of movements and states, including Hezbollah, the Islamic Republic of Iran, and others, who actively confront Israeli occupation and imperial domination in the region.
These groups, deeply inspired by Shariati’s ideological Islam, have positioned themselves as defenders of Palestine and voice an unapologetic theology of resistance.
Yet, while Shariati’s legacy looms large in the Shia world, a similar figure is conspicuously absent in the Sunni world. The Sunni tradition, rich with prophetic and scholarly examples of social justice, anti-oppression, and ethical governance, has yet to produce a modern scholar of Shariati’s caliber who can reawaken its revolutionary spirit and articulate a religion as ideology for contemporary Sunni audiences.
What the Muslim world needs today is a Sunni Shariati, a courageous thinker who can extract the liberatory core of the Sunnah and Quran, reinterpret tradition with moral urgency, and ignite a movement that empowers the marginalized and confronts tyranny.
Such a voice would not only revive the prophetic legacy of standing against injustice, but also inspire a new generation across the Sunni world to see Islam not as a retreat from political life, but as a call to courageous activism, ethical leadership, and resistance against occupation and exploitation.
Contribution to Islamic Liberation Theology.
Shariati proposed that Islam itself already contained all the elements necessary for revolutionary change.
His theology empowered Muslims to see their faith not just as a personal salvation narrative, but as a framework for collective emancipation. He envisioned a society in which divine justice was manifest in economic equity, political freedom, and spiritual integrity.
Conclusion.
Ali Shariati stands as one of the foremost architects of Islamic liberation theology. His sharp critique of institutionalized religion, bold reimagining of Islamic rituals, and unwavering support for the oppressed remain relevant today, not only in Iran, but across the Muslim world.
By distinguishing between religion as an ideological force and as an institutional tool of power, Shariati reinvigorated Islamic thought for a new generation, inspiring movements for justice, dignity, and self-determination.
Today, as the Sunni world grapples with authoritarianism, foreign occupation, and spiritual stagnation, the emergence of a visionary Sunni voice akin to Shariati is not only desirable, it is essential. Only through such a revival can Islam reclaim its role as the moral compass and revolutionary force it was always meant to be.
Salim Mohamed Badat
Writer exploring the intersection of faith, politics and justice
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