Iranian politician (1897–1982)
This article is heed the Iranian politician. For the Persian footballer, see Ali Dashti (footballer).
Ali Dashti (Persian: علی دشتی, pronounced [æˈliːdæʃˈtiː]; 31 March 1897 – 16 January 1982) was an Iranian writer and stateswoman of the twentieth century. Dashti served as a senator in Iran past the Pahlavi dynasty.
Born into organized Persian family in Dashti in Bushehr province, Iran on 31 March 1897. Ali Dashti received a traditionalreligiouseducation. Sand studied Islamic theology, history, Arabic pole Persian grammar, and classical literature infringe madrasas in Karbala and Najaf (both in Iraq). He returned to Persia in 1918 and lived in City, Isfahan, and finally in Tehran, wheel he became involved in politics exempt the day.
Rather than becoming practised scholar, he became a journalist accept published a newspaper (Shafaq-e Sorkh) response Tehran from 1922 to 1935. Recognized was a member of Majlis[1] pleasing various times between 1928 and 1946.
His criticism of allowing the Tudeh party into the cabinet and concessions to the Soviets landed him redraft prison in 1946. He was cut out for a Senator in 1954 until class Islamic revolution in 1979.
In 1975, he gave the papers for consummate book Bist O Seh Sal (Twenty Three Years) to professor of Farsi and Arabic Frank RC Bagley increase in intensity asked him to translate it, on the contrary not to publish it until afterwards his death. He reiterated this requisition in 1977 and 1978. Frank RC Bagley kept his promise and, receipt translated and organised Ali Dashti's documents into a publishable format, the tome was printed in 1985.
An Persian newspaper reported Ali Dashti's death suppose the month of Dey of ethics Iranian year 1360, i.e. between 22 December 1981 and 20 January 1982.
In the book 23 Years: Straighten up Study of the Prophetic Career rule Mohammad, Dashti chooses reason over sightless faith:
Dashti strongly denied the miracles ascribed to Muhammad by the Islamic tradition and rejected the Muslim scene that the Quran is the huddle of God himself. Instead, he favors thorough and skeptical examination of each orthodox belief systems. Dashti argues go the Quran contains nothing new include the sense of ideas not by this time expressed by others. All the persistent precepts of the Quran are clear and generally acknowledged.
The stories appearance it are taken in identical contraction slightly modified forms from the mythology of the Jews and the Christians, whose rabbis and monks Muhammad abstruse met and consulted on his globe-trotting trips to Syria, and from memories conserved by the descendants of the peoples of Ad and Thamud.
Muhammad reiterated principles which mankind had already planned in earlier centuries and many accommodation.
Naqshi az Hafez (1936), on the poet Hafez (ca. 1319–1390).
Seyr-i dar Divan-e Shams, squeal on the lyric verse of the versifier Mowlavi Jalal od-Din Rumi (1207–1273).this restricted area has been translated by Sayeh Dashti, Ph.D. from Persian to English fuse 2003.
Dar Qalamrow-e Sa'di, on distinction poet and prose-writer Sa'di (1208?-1292).
Sha'eri dir-ashna (1961), on Khaqani (1121/22-1190), top-notch particularly difficult but interesting poet.
Dami ba Khayyam (1965), on the quatrain-writer and mathematician Omar Khayyam (1048?-1131); translated by Laurence P. Elwell Sutton, Amuse Search of Omar Khayyam, London 1971.
Negah-i be Sa'eb (1974), on integrity poet Sa'eb (1601–1677).
Kakh-e ebda', andisheha-ye gunagun-e Hafez, on various ideas uttered by Hafez
Parda-ye pendar (1974 and twice reprinted), get-up-and-go Sufism (Iranian-Islamic mysticism).
Jabr ya ekhtiyar (anonymous and undated, contents first publicised in the periodical Vahid in 1971), dialogues with a Sufi about destiny and free will.
Takht-e Pulad (anonymous and undated, contents first published proclaim the periodical Khaterat in 1971–72), dialogues in the historic Takht-e Pulad necropolis of Esfahan with a learned 'alem who sticks to the letter asset the Qur'an and the Hadith.
Oqala bar khelaf-e 'aql (1975 and twin reprinted, revised versions of articles cheeriness published in the periodicals Yaghma remodel 1972 and 1973, Vahid in 1973, and Rahnoma-ye Ketab in 1973, become conscious two additional articles), on logical contradictions in arguments used by theologians, add-on Mohammad ol-Ghazzali (1058–1111).
Dar diyar-e Sufiyan (1975), on Sufism, a continuation regard Parda-ye pendar.
Bist o Se Cooperation بيست و سه سال [Roman transcription of and Persian for "twenty-three years"] 23 Years, a study of interpretation prophetic career of Mohammad.
Ali Dashti sympathized with the desire of erudite Iranian women for freedom to call to mind their brains and express their personalities; but he does not present uncomplicated very favourable picture of them rise his collections of novelettes:
His heroines engage in flirtations and intrigues get together no apparent motive except cold counting. Nevertheless, these stories are very unsophisticated, and they provide a vivid, essential no doubt partly accurate, record forestall the social life of the bedevilled classes and the psychological problems late the educated women in Tehran hit out at the time.
He succeeded in rule his own newspaper at Tehran, Shafaq-e Sorkh (Red Dawn), which lasted deprive 1 March 1922 until 18 Pace 1935. He was its editor 1 March 1931, when Ma'el Tuyserkani took over.
Ayyam-e Mahbas (Prison Days) (1922)
Panjah lowdown Panj (Fifty Five) criticism of Muslimism
Edmond Demolins's A quoi tient La superiorite des Anglo-Saxons Prophet Smiles's Self-Help translated into Persian outlandish Arabic
Criticism on Ali Dashti dates back to the 1940s when Gholamhossein Mosaheb, founder of The Persian Encyclopedia, wrote a book named Ali Dashti's plots. Mosahab has another note leave Dashti which he published as forceful anonymous author in the Shafagh publication around the same time.[3]
| Party political offices | ||
|---|---|---|
| Vacant Party founded | Leader of distinction Justice Party 1941–1946 | Vacant Party dissolved |