One of the most common ancient moral teachings of considering oneself as equal with others is called the Golden Rule, which has long been the focus of different schools in time and world. This rule, as an important moral value and norm, by "adopting another perspective" (perspective_taking) causes the mutual understanding of individuals and is the cornerstone of other moral standards. . The implementation of this rule requires accurate knowledge of the needs, good and evil of others with one's own (...) conscience. In fact, to implement this rule, one must imagine oneself in another position, which causes a kind of epistemological-motivational empathy. The golden rule means "treat others as you would like to be treated" and the golden rule "do not like what others do not like for themselves" is explicitly or with different interpretations in Nahj al-Balaghah. This research uses a descriptive and analytical method and through the collection of library information to try to explain the different interpretations of the golden and silver rules in Nahj al-Balagheh. According to the results of this study, fairness, justice, compassion, identification of self-interests with others, forgiveness, meeting with different sections of society and self-discipline are among the conceptual forms of the golden rule in the words of Amir. (shrink)

Among all live beings, created by the God, the human takes the most honorable place. Having created the first human, Adam (pbuh), the God ordered to the angels come to bow before him. His Excellency Imam Ali in his work "Nahj al-Balagha" specified that the human was created of the clay by the God, and the Universe for the sake of his blessing. Unfortunately, some faithless societies still do not trust in creation of the human by the God, and (...) cannot shake off the theory of Darwinism. Nevertheless the science has already proved that this theory is not scientific, and it is just considered as the political doctrine. (shrink)

Building on the multivalent meanings of the Arabo- Persian tarjama (‘to interpret’, ‘to translate’, ‘to narrate’), this essay argues for the relevance of Qur’ānic inimitability (i'jāz) to contemporary translation theory. I examine how the translation of Arabic rhetorical theory ('ilm al-balāgha) into Persian inaugurated new trends within the study of literary meaning. Finally, I show how Islamic aesthetics conceptualizes the translatability of literary texts along lines kindred to Walter Benjamin. -/- .

Notwithstanding its value as the earliest extant New Persian treatment of the art of rhetoric, Rādūyānī’s Interpreter of Rhetoric (Tarjumān al-Balāgha) has yet to be read from the vantage point of comparative poetics. Composed in the Ferghana region of modern Central Asia between the end of the eleventh century and the beginning of the twelfth century, Rādūyānī’s vernacularization of classical Arabic norms inaugurated literary theory in the New Persian language. I argue here that Rādūyānī’s vernacularization is most consequential with respect (...) to its transformation of the classical Arabic tropes of metaphor (istiʿāra) and comparison (tashbīh) to suit the new exigencies of a New Persian literary culture. In reversing the relation between metaphor and comparison enshrined in Arabic aesthetics, Rādūyānī concretized the Persian contribution to the global study of literary form. -/- . (shrink)

Divine Attributes and their reflection in the flowing of history and its stages is one of the most important issues in the theoretical philosophy of history that has attracted the attention of philosophers of history. This issue has become doubly important because it relates to human free will and the extent and manner of his role in history. This article has tried to examine the three attributes: "Lordship", "Knowledge" and "Will" along with a description of the concept of "Fate and (...) Destiny" (Ghadza' and Ghadar) based on the words of Amir al-Mu'menin Ali (AS), especially in Nahj al-Balaghah, and besides explaining the concept of their sovereignty over the history, proves its incompatibility with determinism. The findings of this study indicate that in the view of Amir al-Mo'menin Ali (AS), if these attributes do not rule over the history, history will decline, and since according to the teachings of Islamic revelation, the free will of man, itself is one of the elements of historical events, believing in the dominance of these attributes does not limit the scope of human free will and formative authority. (shrink)