per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-08171518articleMohammad Akhtarian Aslakramaghtarian@gmail.com1mahmud ghayyomzademahmudghayyom@iau.ac.ir2Yunus Khodaparastyo.khodaparast@iau.ac.ir3Professor, Department of Education and Law, Saveh Branch, Islamic Azad University, Saveh, Iran.<p>The present study aims to identify and analyze how the Islamic ruling on hijab is reflected in the statutory laws of the Islamic Republic of Iran and to analyze the legal and executive challenges arising from it. The method of this research is descriptive-analytical, which focuses on legal and criminal foundations and examines the link between the jurisprudential requirements of hijab and its reflection in the Iranian legislative system. The research findings show that after the victory of the Islamic Revolution, hijab has gone beyond an individual Islamic obligation and has become a legal obligation with a guarantee of criminal enforcement. Although this criminalization has its roots in Imami jurisprudence and the rules of ta&rsquo;zir, the lack of a clear and comprehensive definition of &ldquo;Islamic hijab&rdquo; in the statutory laws has led to interpretative ambiguities and differences in executive procedures. Legal analysis shows that the hijab in the Iranian legal system is not only institutionalized in the form of criminal requirements (such as the note to Article 638 of the Islamic Penal Code), but also in the framework of administrative and disciplinary requirements, and its scope has also been extended to non-Muslim women. Also, the legal requirement of the hijab faces theoretical challenges in relation to the principles of individual freedoms and interpretations of international human rights, which arise from the conflict between Islamic and liberal Western legal paradigms. This research emphasizes that the hijab in the Islamic Republic of Iran, in addition to its religious and legal dimensions, also has a symbolic and identity function, and the country's criminal policy uses multiple criminal, administrative, and cultural tools to protect it..</p>http://akhlagh.saminatech.ir/Article/54421Shariah hijab lack of hijab criminalization criminal law statutory laws.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-081711934articlemohammad ali akhavianma_akhaviyan@yahoo.com1Salman Khalili PirBaluts.Khalili@stu.qom.ac.ir2<p>&ldquo;The &lsquo;New Thought&rsquo; movement in contemporary spirituality employs Jungian psychological concepts in a loose, voluntaristic manner, detaching the theory of the unconscious from its original psychoanalytic context and transmuting it into a metaphysical and positivistic notion of &lsquo;the power of the mind.&rsquo; This paper adopts a critical approach to examine both this misinterpretation of Jungian teachings and the internal consistency of Jung&rsquo;s own theory, arguing that a significant portion of these misconceptions stems from inherent ambiguities within his work. A comparative analysis of Jung&rsquo;s primary texts and the theoretical foundations of New Thought reveals that both intellectual frameworks suffer from an conflation of psyche and metaphysics. While New Thought characterizes the unconscious as a &lsquo;creative inner power,&rsquo; Jung perceived it as a symbolic and structural network spanning the individual and collective mind; however, Jung&rsquo;s own theory remains characterized by philosophical and epistemological ambiguities, particularly regarding the intersection of science, myth, and inner experience. The findings indicate that, in the process of appropriating Jungian concepts, New Thought has distorted the cognitive function of the unconscious, reducing it to a tool for personal success and psychological self-actualization. Crucially, these misinterpretations are rooted in the internal instabilities of Jung&rsquo;s own intellectual system&mdash;a system that maintains an uneasy and often contradictory bridge between psychological science and human spirituality.&rdquo;.</p>http://akhlagh.saminatech.ir/Article/54422Jung Unconscious New Thought Law of Attraction Ethics.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-081713555articlealireza bekdelialireza.bekdeli@iau.ac.ir1ali bigdelialibigdeli.hist@yahoo.com2majedreza .rajabimajedreza.rajabi@yahoo.com3teaching aassistantsupervisorsadvisor<p>Due to its unique geopolitical and civilizational position, Iran has historically been exposed to invasions by expansionist powers. Nevertheless, in many historical junctures, national resistance and cultural adaptability enabled Iranians to absorb and reconfigure foreign cultural elements within indigenous frameworks. However, the encounter with modern Western civilization&mdash;unlike previous interactions&mdash;resulted in disorientation, self-alienation, and a profound identity crisis. This article seeks to explain why this encounter led to Westoxication and bureaucratic Westernization. First, the lack of epistemological foundations among intellectuals and bureaucrats affiliated with power rendered their understanding of the West superficial and geographical, whereas Western civilization is a multidimensional philosophical and historical construct requiring deep theoretical reflection. Second, their perception of Western modernity was largely formal and focused on external manifestations. Third, their judgments were based on second-hand translations and incomplete emulations of Russian and Ottoman models; thus, they neither grasped the deeper layers of Western thought nor the cultural foundations of their own society. Fourth, centuries of intellectual and cultural disruption&mdash;caused by invasions and internal turmoil&mdash;had weakened Iran&rsquo;s theoretical capacity for critical engagement. Consequently, instead of a rational and critical confrontation with modernity, Iranian society became trapped in a duality of fascination and aversion toward the West. Bureaucratic intellectualism, shaped by class dependency, lack of lived experience, and unfamiliarity with indigenous structures of power and culture, failed to articulate a sustainable and locally grounded modernization project. This historical experience underscores the urgent need to rethink Iran&rsquo;s approach to modernity and cultivate a philosophical understanding of the &ldquo;Other.&rdquo;</p>http://akhlagh.saminatech.ir/Article/54423Intellectualism Westernization Self-alienation Bureaucratic Westernization Modernization.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-081715773articlefatemeh shokrifatemeh.shokri6458@iau.ir1Maryam Salahshursalahshoor@iaut.ac.ir2maryam mohamadzadehm-moammadzadeh@iau-ahar.ac.ir3PhD student in Persian Language and Literature, Tabriz Branch, Islamic Azad University, Tabriz, Iran,Associate Professor, Department of Persian Language and Literature, Ahar Branch, Islamic Azad University, Ahar, Iran<p>In this article, the short story "My Little Prayer House"(Namazkhaneye kochake man) by Houshang Golshiri is analyzed using Karen Horney's theory of personality psychology. The research method is descriptive-analytical with library study, and the typology of the main character of the story is analyzed in relation to neurosis, basic anxiety, and personality type of Horney's theory. In this story, Golshiri discusses the impact of the environment on people's personalities and mental tensions. Having a polyp next to the little toe is the basic anxiety of the main character of the story (Hassan). His neuroticism is also due to the influence of his family's behavior, which emphasizes that he must hide his defect. The results of the research show: Hassan's character, fearing rejection due to his defect, has a affection personality type in response to the anxiety of his life and eventually becomes isolation. His/her love-seeking in childhood is towards perfectionist personality types who, due to their need for acceptance and affection, feelings of inferiority and inadequacy, resort to behaviors such as excessive dependence and preference for the opinions of others over their own desires. With neurosis and humiliation from others and the influence of the environment, his love for his fleshy appendage increases and in adulthood he reaches the isolationist type. Because he loves his polyp, which is called the sixth finger. And he worships it. Thus, a small defect, due to the bad influence of the environment, the behavior of those around him, and the mental stress of facing it, creates neurosis in Hassan's personality.</p>http://akhlagh.saminatech.ir/Article/54424My Little prayer room personality affection isolation Houshang Golshiri Karen Horney.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-081717591articleSara AzimiIransara.azimi1660@iau.ac.ir1Hossein ArdalaniH.Ardalani@iau.ac.ir2Abbas MehrpooyaIranabbas.mehrpooya@iau.ac.ir3Nafiseh NamadianpourIranN.namadianpour@yahoo.com4Department of Philosophy of Art, Ha.C., Islamic Azad University, Hamedan, Iran<p>The study of narrative paintings from the Qajar period has often remained confined within the confines of formalist or historiographical approaches. Reducing a work of art to a purely historical or decorative object prevents understanding its dialogic potential and is considered reductionist from the perspective of the "ethics of interpretation." The present study, with the aim of overcoming these limitations and explaining the ethical-cognitive dimensions hidden in the encounter with the work of art, analyzes the tile painting "The Seduction of Joseph" in the historical house of Atroush in Shiraz based on the philosophical hermeneutics of Hans-Georg Gadamer. In this regard, relying on the descriptive-analytical method and qualitative approach, fundamental concepts such as awareness of influential history, the dialectic of question and answer, and the fusion of horizons have been adapted to a case study in the form of an analytical model. The research findings show that this tile painting is not a passive illustration of a previous literary tradition, but rather a communicative event in which the thematic contrast of "virtue and temptation" is the subject of a kind of visual rethinking. Using eclectic visual elements (such as Westernization), the artist challenges the audience's established preconceptions and presents a multi-layered reading of this moral narrative. As a result, the process of understanding in encountering this work requires a kind of "moral openness"; A situation in which the interpreter, by suspending her rigid prejudices and entering into a dialectic with the work, enables the blending of her horizon of expectation with the horizon of meaning hidden in the visual tradition.</p>http://akhlagh.saminatech.ir/Article/54425Ethics of interpretation Gadamer's hermeneutics Qajar tile painting Atrush House the story of Joseph and Zuleikha the fusion of horizons.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-0817193111articleHosein Ghanbarighanbari1584@yahoo.com1Amirhossein Ahmadiamirhocinahmadi@gmail.com2-<p>Children and adolescents, given their particular vulnerability, consistently require protective measures. In Iran, the criminal protection of juveniles commenced in the 2000s and was formally established with a differential and rehabilitative approach in the 201&rdquo; law. Focusing on the principles of&rdquo;reform, rehabilitation, and the preservation of the child's dignity, this study investigates the foundations and application of restorative justice within this legal framework. Key characteristi&rdquo;s of this system include confidential and non-public hearings&mdash;aimed at preventing stigmatization&rdquo; reducing psychological trauma, and ensuring&rdquo;swift proceedings to facilitate th&rdquo; child&rsquo;s prompt exit from the criminal justice process. Employing a descriptive-analytical methodology, this research examines manifestations of restorative justice, such as Its family-centric nature and the Informality of its procedures. This approach prioritizes the participation of the child, family, and community in repairing harm and promoting rehabilitation over traditional punitive measures. Mechanisms like mediation exemplify this informality, diverting cases from the formal system, while the&rsquo;family-oriented model underscores the family&rsquo;s pivotal role in reintegrating the child.Nevertheless, the findings reveal significant challenges to the complete realization of these objectives, m&rdquo;st notably the absence of a cohesive strategy and inadequate coordination between judicial and executive bodies. The study concludes by proposing p&rdquo;acti&rsquo;al recommendations for enhancing the efficacy of this system.</p>http://akhlagh.saminatech.ir/Article/54426Juvenile Criminal JusticeDifferential Criminal PolicyRestorative JusticeSpecial Juvenile ProceedingsFamily-Centered Approach.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-08171113143articleTooba Keramatit.keramati@iau.ac.ir1Ismail Rahiminejadrahiminejad@tabrizu.ac.ir2Fatemeh Golabif.golabi@tabrizu.ac.ir3Reza Fani5079022590@iau.ac.ir4Hadi Dadyar dadyar86@gmail.com5Associate Professor of Sociology, University of Tabriz<p>The need to pass the "Law to Combat Violence against Women" as a special document in Iran and to be presented in the international arena. Violence against women is a serious human rights challenge and an obstacle to the realization of gender justice. Iran's legislative criminal policy, with a view to international documents and adopting a discriminatory policy, has drafted the "Bill to Prevent Injury to Women and Promote Their Security Against Mistreatment" (regardless of its variable title). The question is, does this bill provide the necessary preventive, protective, and criminal measures to combat violence against women, which, by removing its ambiguities and shortcomings, will lead to the passage of a specific and comprehensive law? The research is qualitative and descriptive and analytical, and the data has been collected and analyzed in the form of documents and source searches. This bill has shortcomings, including the lack of criminalization of domestic violence and its examples, honor killings, emerging violence and discrimination, and has flaws in concepts, punishment, women-centeredness, sometimes conflict with existing laws and duplication of the inherent duties of executive bodies. It also expresses the similarity of Iran&rsquo;s legislative criminal policy and international documents in preventing and combating violence against women by raising public awareness, creating culture and guaranteeing implementation, and their differences in concepts, defining violence, type of punishment, women&rsquo;s position in access to justice, equality of rights with the negation of the inherent characteristics of women and men, and empowering women in the family, not separately from it. Completion and approval of this bill is necessary to have a specific law to combat violence against women, so that violence can be managed with preventive, supportive and criminal justice measures, coordination of executive bodies and participation of men and women without confrontation and by defending each other&rsquo;s rights, and any amendments can be made to this law..</p>http://akhlagh.saminatech.ir/Article/54427Violence against women criminal policy international documents preventing injury to women.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-08171145168articleAbbas Karami parikhaniv.karami@umail.umz.ac.ir1Mohammad Mehdi Zareim.zarei@umz.ac.ir2Ali Akbar EizadifardEzdifard@umz.ac.ir3 PhD student in Jurisprudence and Fundamentals of Islamic Law, Department of Jurisprudence, Faculty of Theology and Islamic Studies, University of Mazandaran, Babolsar, IranAssistant Professor, Department of Fiqh, Faculty of Theology and Islamic Studies, University of Mazandaran, Babolsar, IranProfessor, Department of Fiqh, Faculty of Theology and Islamic Studies, University of Mazandaran, Babolsar, Iran<p>Investigating the conflicts between the two principles of "legitimacy of obtaining criminal evidence" and "freedom of obtaining evidence" can be useful for domestic law, especially for lawyers in the judicial system, while providing a more comprehensive understanding of these two progressive principles. In addition to the legitimacy and legality of the evidence to be presented to the judge, the method of obtaining it must also be religious and in accordance with the law. The most important evidence in proving a matter, especially a criminal incident, is invalid if the legal criteria and prescribed conditions are ignored in its acquisition. This is especially important at the stage of preliminary investigations. Because failure to observe the principle of legitimacy in the methods of obtaining evidence can expose academic evidence to invalidity and invalidity or make it unstable to the extent of a mere emir and circumstances. As a result, if criminal evidence is obtained by violating the privacy of individuals, it cannot, as a rule, be used as the source of legal effects in the competent authorities, including the basis for the conviction of the person against whom this evidence was used. This conclusion is fully stated in the eight-article decree of Imam Khomeini. Imam Khomeini did not explicitly comment on the title of obtaining evidence in his words, but he also pointed out the impartiality of the judge on the one hand and emphasized the necessity of discovering the truth on the other. Accordingly, the selected view regarding obtaining evidence can be considered consistent with the view of Imam.This research intends to examine the issue using a descriptive-analytical method and analyze the legal gaps in this regard.</p>http://akhlagh.saminatech.ir/Article/54428principle of legitimacy criminal evidence gathering evidence Imam Khomeini's decree.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-08171169209articleMostafa Moradimmoradi484@ut.ac.ir1marzieh Aalim.aali@ut.ac.ir2Mohammad Bagheri Dadokolaim.bagheri.d@ut.ac.ir3University of TehranPhD student in Philosophy of Education, Tarbiat Modares University, Tehran<p>purpose of this study isto examine adolescents understanding and perception of morality in cyberspace and analyze it from the perspective of Linda Zagzbeski's virtue ethics approach. The qualitative research method is phenomenological.The population studied in this project is all adolescents in Sari County.Based on the results of the first question, 21 themes were obtained,which were identified in three categories of underlying factors with components such as: concealment of true identity, factor in committing immoral acts, negative and positive role of parents in committing (im)moral acts in cyberspace, lack of restrictions in cyberspace as a factor in committing immoral acts, creation of pleasurable moments as a factor in committing immoral acts,false competition as a factor in committing (im)moral acts, emphasis on human agency in cyberspace, and inappropriate praise of bloggers.Moral/immoral acts have been identified with components such as thoughtless reason, intentional/deficiencybased action,considering porn immoral,being in harmony with society's values as moral, spreading rumors as immoral, considering relationships with the opposite sex as naturaland considering morality irrelevant to covering up. Finally, the consequences have been divided with the components of cyberspace as an addictive drug, the effect of immoral acts on morality, and cyberspace as a factor in the destruction of the family foundation. Finally, these 21 themes have been analyzed according to Linda Zagzbeski's paradigm perspective. Based on the findings, it can be concluded that cyberspace disrupts the process of admiring and internalizing virtue by eliminating the element of "person.</p>http://akhlagh.saminatech.ir/Article/54429exemplarism Adolescents Zagzbeski Cyberspace.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-08171211227articleFatemeh Masroorf.masroor@iau.ac.ir1samira rostamiSa.rostami152@iau.ac.ir2seyed mohsen sajedi radSm.sajedi@iau.ac.ir3Assistant Professor, Department of Persian Language and Literature, Fasa Branch, Islamic Azad University, Fasa, IranAssistant Professor, Department of Persian Language and Literature, Fasa Branch, Islamic Azad University, Fasa, Iran<p>This essay presents and examines the conceptual metaphors of "Reason" in Majma al-Bahrin Abarquhohi. Majmam al-Bahrin is one of the mystical books of the 7th and 8th centuries, which has not received much attention from researchers. In Likoff-Johnson's conceptual metaphor theory, metaphor is not only a literary issue but a process related to human mind and thought. According to them, the basis of human thought is metaphorical, and human beings tend to use metaphors to conceptualize mental affairs and express their imperceptible experiences. In order to express his divine experiences and perceptions, the mystic has to resort to metaphor to make it understandable. In this research, which was carried out by descriptive-analytical method, after a accurate study of the text, the conceptual metaphors of "reason" were extracted and categorized and analyzed based on common characteristics in the field of origin. Examination shows that most metaphors are ontological type. Among the metaphors, intellect being "human" has the highest frequency. Abarquhohi was the condtabulary of the city and metaphors such as king, minister, guard, court, etc were influenced by his work. In the superpower thought, reason has diverse and extensive functions such as being divine, ruling, lawfulness, management, guidance and etc.</p>http://akhlagh.saminatech.ir/Article/54430conceptual metaphor reason mysticism Majma-al Bahrin Abarquhohi.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-08171229250articleSoodeh Maghsoodismaghsoodi@uk.ac.ir1Shalika AkbariAkbari@ens.uk.ac.ir2MA graduated student, Department of Social Sciences, University of Shahid Bahonar, Kerman, Ir<p>The presence of children on social media as "child stars" exposes them to multiple forms of harm. This study aimed to investigate the phenomenon of violence on the Instagram pages of child celebrities, given their increasing presence on social networks. To achieve this goal, 20 Instagram pages of children were purposefully selected, and their content was analyzed over a three-month period. The research method was descriptive-correlational, and the technique used was quantitative content analysis. The required data were collected using a reverse questionnaire, and hypotheses were analyzed using SPSS software. The findings revealed that child celebrities were exposed to various forms of both traditional and cyber violence, and there was a significant relationship between their gender and the type and extent of violence. Specifically, girls were more exposed to psychological and verbal violence than boys. Moreover, the encouragement of children&rsquo;s behaviors by parents and followers intensified the cycle of violence.</p>http://akhlagh.saminatech.ir/Article/54431Child Celebrities Cyber Violence Virtual Social Networks Instagram Gender.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-08171251271article Mahdavi Nour Seyyed Hatamhmahdavinoor@iau.ac.ir1aLI Shams Aryanali.shamsariyan@iau.ir2Department of Islamic Studies, Tehran West Branch, Islamic Azad University, Tehran, Iran<p>The Holy Qur&rsquo;an, as the most important source of Islamic teachings, abounds with moral precepts and ethical guidance. The Qur&rsquo;an&rsquo;s moral language&mdash;comprising commands and prohibitions, exhortations and warnings, and descriptions of virtues and vices&mdash;has played a fundamental role in shaping Islamic culture and civilization. A historical examination of how this moral language was understood and interpreted from the first to the fifth century AH reveals that Muslims&rsquo; comprehension of Qur&rsquo;anic moral concepts underwent significant evolution during this period. In the first century AH, the early Muslims approached the Qur&rsquo;an&rsquo;s moral verses with immediacy and simplicity; these verses directly influenced both their personal conduct and social behavior. Gradually, in the second and third centuries AH, with the emergence of various interpretive schools&mdash;both traditionalist (naqli) and rationalist (&lsquo;aqli)&mdash;and the rise of theological debates on the nature of good and evil, interpretations of the Qur&rsquo;an&rsquo;s moral language gained depth and complexity. By the fourth and fifth centuries AH, with the expansion of classical exegetical works and the infusion of philosophical thought into Islamic sciences, new dimensions emerged in understanding the Qur&rsquo;an&rsquo;s moral discourse. Muslim theologians and philosophers sought to present the Qur&rsquo;anic moral system in a more reasoned and systematic manner. Using a descriptive&ndash;analytical method, this article traces the historical development of the Qur&rsquo;an&rsquo;s moral language over the first five centuries of Islam. Findings indicate that although the fundamental ethical principles of the Qur&rsquo;an&mdash;such as justice, truthfulness, trustworthiness, and forgiveness&mdash;remained constant, the mode of expression and interpretation of these values evolved from the early simple elucidations to more profound rational and philosophical analyses. This transformation was influenced by diverse intellectual, cultural, and social factors, yet the intrinsic coherence and continuity of the Qur&rsquo;an&rsquo;s moral teachings were preserved within the Islamic tradition. In conclusion, the paper summarizes the trajectory of this evolution, highlighting the relative stability of Qur&rsquo;anic moral meanings alongside the interpretive flexibility they permitted, and offers suggestions for future research on the moral language of the Qur&rsquo;an and its impact on the formation of Islamic civilization.</p>http://akhlagh.saminatech.ir/Article/54432Qur’an Islamic Ethics Qur’anic Language Qur’anic Exegesis Schools of Tafsīr Mu‘tazilites Islamic Moral Philosophy Justice Truthfulness Trustworthiness Forgiveness.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهش‌های اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-08171273303articleRaziyeh Ebrahimnezhad Gorji2181438919@iau.ir1Zohreh arabZohreh.Arab@iau.ac.ir2Kobra Nodehi Kobra.Nodehi@iau.ac.ir3.Islamic Azad UniversityAssistance Professor of Persian Language and Literature, Gorgan Branch, Islamic Azad University, Gorgan, Iran<p>Sindbadnameh is one of the significant works of Persian didactic literature that presents human experiences and moral teachings through allegorical tales. One of the prominent concepts in this work is decision-making and the methods of problem-solving in various life situations. This study aims to examine the manifestations of decision-making and its consequences in the tales of Sindbadnameh. The research method is descriptive-analytical, and the data have been examined through the extraction and analysis of narrative evidence from the text within the framework of the stages of problem-solving and decision-making skills. The findings indicate that many of the narratives in Sindbadnameh are formed around problem-centered situations in which characters are compelled to find solutions and make decisions in order to overcome crises. In this process, stages such as problem identification, information gathering, proposing solutions, evaluating alternatives, and implementing decisions can be observed in the characters&rsquo; behavior. The analysis of the tales also demonstrates that factors such as wisdom, experience, social status, and power significantly influence the quality of the characters&rsquo; decision-making. Thoughtful and wisdom-based decisions often lead to positive outcomes and resolution of crises, whereas hasty or incorrect decisions create difficulties and negative consequences. Furthermore, the decisions made by characters play an important role in advancing the narrative and shaping the plot, and many story developments are the direct result of their choices. Accordingly, Sindbadnameh, in addition to its literary and narrative value, reflects patterns of thought, prudence, and decision-making in Iranian culture, and through its tales encourages readers to reflect on the consequences of choices and the importance of wisdom in confronting life&rsquo;s challenges.</p>http://akhlagh.saminatech.ir/Article/54433Sindbadnameh problem-solving skill decision-making skill Zahiri Samarqandi.