What is Ali Schariati's view on religion

According to Shari'ati a similar curve can be observed in the history of religion. The first historical form of the religious view was a primitive form of oneness (tawhid, unity). Such a religious perspective was by its nature in harmony with the objective characteristics of a social formation, namely, communalism. However, with the emergence of private ownership and with the development of a hierarchical-social structure, a polytheistic world-view began to emerge to justify the objective tazad (contradiction) within the social formation of private ownership. In other words, the historical sources of polytheism were concrete socio historical developments that were subsequently reflected on the theological level. Social objectivity created religious subjectivity in order to let the latter manifest itself as the creator of the former. (Ali., 72-122)

This is how the hierarchy which was imposed in the existential world created a polytheistic world-view to explain the intrinsic hierarchy in the social system. The first historical challenge to polytheism was the Abrahamic monotheism (tawhid). Abrahamic monotheism was not a response to atheism, but a challenge against polytheism, which had emerged with the appearance of private ownership and the ascendancy of the historical Cain. Polytheism, then, is the religion of social stratification. Monotheism, therefore, is not the beginning of religion, but its reorientation. The struggle between monotheism and polytheism is not a theological dispute but a challenge to polytheistic social formation (class domination, racism, etc.) Unlike monotheism (tawhid), which is rooted in ittehad (solidarity, oneness), polytheism was rooted in domination of some by others. (Ali., 72-122)

As a monotheistic world view, tawhid rejects the division of the world into dichotomous categories like natural and supernatural, matter and idea, body and spirit, or this world and the other. tawhid is the negation of all dichotomies, in both the celestial and the social plane. Celestially, it is a living totality in process toward unity; socially, it is the foundation for unity and harmony in human relations. tawhid, then, is the negation of all forms of antagonisms. Since domination is anti-unity and tawhid is anti-domination, the social expression of tawhid is a dialectic of unity. Tawhid, in its social and historical expression, is the struggle for human emancipation from the historic dialectic of deception, a deception rooted in the projection of historical-social stratification on ontology. For, in its original form, the human community was a harmonious partnership, an expression of celestial harmony. At this stage, social reality reflected the ontological foundations of the existential world. Of course, such a bond of enmity between men and gods was altogether natural and logical to the Greek myths; and from a certain point of view even proper and progressive. Since gods in these myths constitute archetypes and expressions of natural forces … The war between gods and men was in reality the latter's war against dominance of the physical forces that rule over human life, his will, and his fate … This mythological treatment of the human predicament, Shari'ati says, led to an anthropocentric view of ...