چکیده:
This paper deals with Nasr Hamid Abu-Zaid's and Muhammad Arkoun's viewpoints of the religious text and of the best ways to read it. and the obstacles facing their discourses in the context of their quest for formulating various ways for dealing with the Quranic text and understanding it. The paper also deals with critical and questioning categories and principles employed by these discourses in dealing with the Quranic text, its interpretations and exgesis. Abu-Zaid's and Arkoun's treatment of the Quranic text employed critical, historicist and hermeneutic methods, to reveal its historicity and the limits of its field of reference, on one hand, and, on the other, to dismantle its sanctity and authenticating structure, to clear the way for humanistic modernistic values, which are a token of, and a condition for, belonging to the modern age, and achieving integration into the global community. Whereas Arkoun subjected the religious text to a historical and epistemological critique to achieve the unification of Islamic reason, and liberate it from the doctrinaire mentality, which actually belongs to the Middle ages. Abu Zaid subjected the religious text to the dictates of reason and to a historical reading of it, considering reality the key to understanding it, in order to reopen Ijtihad, (E؛) not only in legislation and the deduction of judgments, but also in interpreting basic principle and articles of faith. Thus, what the modernist reading of the Quran, epitomized by Abu- Zaid and Arkoun, aims at is dispelling the ideological and theological utilization of history, in order to clear the way for a historical understanding of the religious text.Nader Shah's adoption of just punishments for establishing order and security could have had an effective and desirable effect on the society of that time. But what can be said is that these punishments by Nader Shah, not only did not establish security in the society, but also showed an ugly and disgusting image of his behavior and temperament in the society of Afshari era.Nader severely punished criminals from both the aristocracy and the general public. The use of these punishments was both for the sake of security and for the sake of learning from others, as well as for the sake of filling his own treasury, which had a great deal of greed in this regard. In this article, the types of harsh, cruel and unjust punishments of Nader Shah in Afshari era are explained. The findings of this study indicate that during this period, Nader Shah determined most of the punishments and he played a key role in increasing or decreasing the punishments. Therefore, these punishments were carried out by him according to personal taste rather than according to the law.The reign of the Buyeh dynasty is one of the brightest era in the history of Iran. The founders of this dynasty established the most important independent and powerful Iranian government after Islam. One of the most important rulers of this government is Abu Shuja Fana Khosrow, nicknamed Az-Dawla, who is undoubtedly one of the most famous figures of Al-Buwayh and the leader of the tyrants of his time. Az-Dawla's actions in various political, cultural, and religious fields, and especially in the field of development, have distinguished him from other emirs of Al-Buwayh. In the present article, an attempt has been made to examine the personality and actions of Az-Dawla Dailami in the political, cultural, religious and civil fields by referring to first-hand and recent historical sources and based on the historical-analytical method. Looking at the list of actions and personality of Az-Dawla Dailami, we find that he knew and understood the political, social and cultural conditions of his time well, and it can be said that Az-Dawla moved beyond his time or at least with time. As a result, due to the vastness of the territory and conquests, respect for knowledge and scientists, the establishment of scientific institutes and civil activities along with tolerance in religion, has been the leader of the rulers and emirs of the first centuries AH.From the past, there were good and wealthy people who did not think about this world but about the Hereafter and devoted their wealth for good deeds and ways. One of these people is Mohammad Rahim Khan Khazen al-Molk, one of the notables of Naser al-Din Shah Qajar period. He dedicated the mosque and Hawza (a seminary where Shi'a Muslim scholars are educated) in the bazaar area of Tehran (Pachenar) to performing religious affairs and educating religious scholars. Nearly a century and a half later, the endowments of Khazen al-Molk are still in use. Knowing about the personality of Khazen al-Molk and introducing his endowments is the aim of this article. The method of data collection is library and field study and explanatory-analytical method is used in information processing. In this article, in addition to written history, oral history (interviews with related people) and photographing of buildings and places have been used to collect information.
خلاصه ماشینی:
Thus, what the modernist reading of the Quran, epitomized by Abu- Zaid and Arkoun, aims at is dispelling the ideological and theological utilization of history, in order to clear the way for a historical understanding of the religious text.
Keywords : Afshariyeh, Nader Sgah, Punishment, crime A Study of the Personality and Political, Cultural, Civil and Religious Actions of Az-Dawla Dailami (338-372 AH) Eftekhar Gasemzadeh Graduate of the History of Culture and Civilization of Islamic Nations of Imam Khomeini International & teacher of education in Khodaafarin city.
In the present article, an attempt has been made to examine the personality and actions of Az-Dawla Dailami in the political, cultural, religious and civil fields by referring to first-hand and recent historical sources and based on the historical-analytical method.
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