per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهشهای اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-05164528articleAnalysis of the verbal use of cursing and cursing in the Holy Quran with an emphasis on its educational foundationsMohammad Hadi Arbabimohammadhadi.arbabi@iau.ac.ir1Masoud Akbarizadehm.akbarizadeh@iauzah.ac.ir2Mehdi Mohammadi niam.mohammadinia@velayat.ac.ir3Department of English, Zah.C., Branch, Islamic Azad University, Zahedan, IranDepartment of Arabic Language and Literature, Zah.C., Islamic Azad University, Zahedan, IranAssistant Professor, Department of Linguistics, Velayat University, Iranshahr, Iran<p>The most important and main mission of using curses and maledictions in the verses of the Holy Quran and also in the narrations is to show the ugliness or goodness of an act or action. In fact, by emphasizing and using curses, for example, cursing cheap traders, oppressors, oppressors, moral corrupters, etc., the Almighty has decided to show the ugliness of an action and prevent people from doing this action. In fact, the main characteristic of the word's function is to warn and warn. But curses have also been used to reveal God's hatred and aversion to doing and repeating an action and promoting it to everyone. In fact, the most obvious educational principles of using curses and maledictions in verses have moral dimensions. All undesirable things such as oppression, oppression, theft, drinking alcohol, cheap trading, idolatry, deceit, usury, eating orphans' property, etc. are prepared to show the extent of their ugliness along with a type of emphasis such as curses, curses, summons, emphasis or a commanding function.</p>http://akhlagh.saminatech.ir/Article/53687Work sayings cursing curses the Holy Quran educational principles..per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهشهای اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-051642971articleAnalysis of legal rules governing contracts related to the development of joint oil and gas fieldsMaryam Eskandarieskandari.mariam@gmail.com1Mohammad Bahmanimoh.bahmani@iauctb.ac.ir2Graduated in Private Law, PhD, Justice University, Tehran, IranAssistant Professor, Department of Private Law, Central Tehran Branch, Islamic Azad University, Tehran, Iran<p>Environmental conditions, legal system, domestic and international developments, and even changes in reservoir conditions, require the design of new contractual models in the exploration, development, and exploitation activities of joint oil and gas fields. From the discovery of the first oil well in Iran to the present, examining the process of changes in contracts related to the development of joint oil and gas fields shows that, except for the first oil contracts, which were concession contracts and had a long lifespan, almost no conventional and long-term contracts had been concluded until 1371 AH. However, in the years 1393-1372 AH, three generations of mutual purchase contracts were designed and implemented. Every government is trying to exploit these non-renewable resources in the best possible way and use the proceeds from them to develop and improve the livelihoods of its citizens. The oil and gas industry, as the main sources of energy, has had many ups and downs since the date of discovery until today. Many countries, based on their ownership and sovereignty rights over shared oil and gas fields, unilaterally exploit these fields based on the principle of possession. This independent and uncoordinated performance, which is contrary to the principles of conservation production from shared oil and gas reservoirs, will cause irreparable damage to the reservoir and will lead to a sharp decrease in the recovery coefficient of the reservoir and non-conservative production. Therefore, countries, taking into account the principle of maintaining the integrity of the reservoir and.</p>http://akhlagh.saminatech.ir/Article/53688Oil contracts joint oil and gas fields partnership contracts joint development agreements integration agreements..per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهشهای اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-051647385articlekhadijah a pioneer in Islam and a support for the Prophetseyed javad jalili shanijalilishani_seyedjavad@iau.ac.ir1academic staff<p>Umm al-Mu’minin, the Lady of Quraysh, was among the distinguished and influential women in the history of Islam. By entering into trade, she invalidated the usurious economy of the Age of Ignorance. In an era of corruption, when children were attributed to unknown fathers and women were known as possessors of banners, she became renowned as al-Tahirah (the Pure). Her noble virtues formed from her an exceptional personality who enjoyed the special attention of the Messenger and was a source of comfort to him—privileges that kindled the fire of spite and jealousy among other women and ill-wishers. Many reports and legends concerning Khadijah originated from ignorance and were influenced by motives that have been addressed. In two dimensions—her being a pioneer and a support—this study briefly elucidates her role and responds to certain instances of injustice. She awaited the Prophet’s mission beforehand; thus, her affirmation and belief preceded the proclamation of prophethood. She was the first woman to witness the light of prophethood and to believe in him. She was a cultivated woman who spent all her status and wealth in the path of her Prophet’s objectives. A maiden who rejected the chiefs and leaders of her people and tribe, and in her first marriage entered into matrimony with him. She was a pioneer and a support; her conduct in both aspects, and in other dimensions of her character, can be history-making and inspirational. As expressed in the Noble Qur’an, she can be a model for all the people of the world. (cf. al-Tahrim/11–12).</p>http://akhlagh.saminatech.ir/Article/53689The Noble Prophet Umm al-Mu’minin Khadijahpioneermainstay.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهشهای اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-0516487102articleAllegorical Characterization in Kalila and Dimna and Qabusnamamarziyeh rashidim.rashidi@yahoo.com1Saiedeh Niazisaeideh.niazi@iau.ir2Masoud Sepahvandim.sepahvandi13@yahoo.com3<p>In didactic literature, including works such as Qabusnama and Kalila and Dimna, the presence of narrative and the use of literary forms and rhetorical devices such as anecdotes, tales, fables, and other similar elements—which bear structural similarities to storytelling—have led authors to approach the logic of narrative in a story‑like manner. To achieve this, they have drawn upon certain narrative elements, one of which is allegorical characterization. Allegorical characterization in Qabusnama and Kalila and Dimna is constructed through dialogue, monologue and soliloquy, action (behavior), and description. In both works, allegorical characterization appears in direct and indirect forms, and in some cases, as a combination of both. The anecdotes, stories, and fables of Kalila and Dimna are composed in a nested structure, in which a collection of smaller stories or episodes operate within a larger whole known as a labyrinthine narrative. These episodes within each chapter collectively contribute to conveying a central message through various forms. A similar method is used in Qabusnama; however, direct allegorical characterization appears more frequently in Qabusnama, and its chapters often begin with explicit advice and admonition. This article examines, in a comparative manner, the similarities and differences in the methods of allegorical characterization in these two works..</p>http://akhlagh.saminatech.ir/Article/53690Kalila and Dimna Qabusnama Allegorical Characterization Education and Instruction.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهشهای اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-05164103123articleAnthropological foundations of moral education based on the perspective of composition and transformation of Professor Ali Safai HaeriMohammad Soleimany Kiasarym.s.kiasar@gmail.com1Reza Haji Ebrahimhaji@aut.ac.ir2Faculty member of Amir Kabir University<p>In Professor Safai's vision, the secret of moral transformation and evolution lies in paying attention to the concept of composition. Moral education based on this perspective depends on a detailed explanation of its foundations. The purpose of this research is to explain the anthropological foundations of his perspective so that they can be taken into account in the process of moral education. This perspective depicts a beginning, movement, and goal that looks at human existence beyond the limits of this world and to infinity. In terms of data collection, the method of this research was library-based, and the descriptive-analytical method was used as analysis. The result of this research is the extraction and analysis of a set of anthropological foundations based on this vision, the most important of which include existential composition, evolutionary creation, and the necessity of growth.</p>http://akhlagh.saminatech.ir/Article/53691Anthropology Moral Education Combination and Transformation Education Ethics.per Islamic Azad University - Saveh Branch (Islamic Teaching Department)فصلنامه پژوهشهای اخلاقی (انجمن معارف اسلامی ایران)2383-32792383-32792026-05164125145articleEthical Principles and the Moral Confrontation with the Enemy in Light of the Teachings of Nahj al-BalāghaFatemeh Shakerinff.shakerin@gmail.com1Majid AbolgasemzadehMAZ@Maaref.ac.ir2Ahmad Gholamalia.gholamali110@gmail.com3Hamidreza Shakerinshakerinh@gmail.com4University of Islamic StudiesAssistant Professor and Faculty Member of Qom University of Islamic EducationAssistant Professor, University of Quran and HadithThe logic of Understanding Religion Group, Research Institute for Islamic Thought and Culture, Qom, Iran<p>Confrontation with an enemy is typically undertaken with the aim of overcoming them; however, the central concern of this paper is how to maintain ethical conduct amid enmity—a question examined through the lens of the Nahj al-Balāgha. This seminal work records the statements of Imam ʿAlī (a) in response to his numerous adversaries during periods of sedition and warfare, making it a rich source for presenting a precise and insightful portrayal of moral engagement with the enemy. This portrayal is grounded in justice, human dignity, and God-consciousness, while simultaneously preserving moral boundaries even in the midst of conflict and hostility. Employing a descriptive-analytical method and content analysis of the teachings of the Nahj al-Balāgha, this study seeks to identify and elucidate the foundational ethical concepts and approaches that govern confrontation with the enemy. The findings reveal that principles such as avoidance of injustice, faithfulness to covenants, fairness even toward adversaries, restraint of anger, and observance of human rights constitute the core of Imam ʿAlī’s moral framework in dealing with enemies. While firmly committed to legitimate defense and resistance, this model prevents the descent into vengeance, humiliation, and unnecessary violence, thereby offering an elevated paradigm for the ethics of conflict and enmity. The article argues that the teachings of the Nahj al-Balāgha possess the theoretical and strategic potential to serve as a basis for rethinking the ethics of warfare and resistance within the contemporary Islamic world.</p>http://akhlagh.saminatech.ir/Article/53692Nahj al-Balāgha enemy justice warfare ethical confrontation Imam ʿAlī (a).