Journal of Islamic Education - Academia.edu (original) (raw)

Volume 13, Issue 27, Summer and Autumn 2018 by Journal of Islamic Education

Journal of Islamic Education, 2014

The main aim of this study is to determine the model of School builder NGOs and discovery of the ... more The main aim of this study is to determine the model of School builder NGOs and discovery of the common relations based on path analysis. The population is country-wide selected through stratified random sampling based on the variables and the samples (22*15) and Morgan and Kerjesi model to select 370 persons as the sample. To measure the psychological, social and cultural factors taken from 13 tests such as NEO personality test, optimism, general self-efficiency, modernity beliefs, religious beliefs, materialistic values, metaphysical values, basic needs (qualification and special relations), moral self-independence, moral motivation, promotion motivation, moral emotions, and humanitarianism. Analysis of the quantitative and qualitative data was done by SPSS 20 and Lisrel, respectively. The main factors of humanitarianism consisting of instinctive morality, monotheistic morality, self-oriented morality and the coefficient of the standard beta were meaningful, .49, .13, .24, respectively at .01 level of significance. The other intervening factors reported in the self-oriented variable include personality traits (B=.28), internal values (B=.45), and external values (B=.13). The moderating variable of humanitarianism in instinctive morality reported include traits of personality (B=.33), internal values (B=.28), external values (B=.26) and social factors (B=.24). In monotheistic morality personality traits (B=.75), internal values (B=.66), external values (B=.84), and social factors (B=.10). Therefore, humanitarianism is a function of self-oriented morality, instinctive morality, and monotheistic morality. Moreover, humanitarianism morality is an implicit functions of personality traits, internal values, and social factors

Keywords

humanitarianism school builder NGOs self-independent morality monotheistic morality instinctive morality self-oriented morality metaphysical values moral emotions

Islamic Education, 2022

The purpose of this article is to examine the features of values education curriculum. The approa... more The purpose of this article is to examine the features of values education curriculum. The approach of the article is qualitative , and its method is systematic review based on the model of Wright et al. (2007). The research community consists of 87 articles on the features of the value education curriculum presented in prestigious scientific journals between 2000 and 2020. The research sample consists of 31 articles purposefully collected and selected based on thematic monitoring of data. The data of the article are collected from the qualitative analysis of the studied documents. Based on data analysis, the characteristics of the value education curriculum were extracted in two dimensions. (1) Why should we have value education curriculum in the form of individual needs and needs and social needs and dimensions? (2) How should we have the value education curriculum in the form of objectives such as goals: final, general and partial; Content: principles, how to organize, organizing pattern and concepts; Teaching−learning strategies: direct, semi−direct and indirect; Learning materials and resources: written and non−written resources; Manpower: The role of the teacher and the teacher's competencies; Grouping: Collaborative group; Learning experiences: individual and group experiences; Location: main and secondary; Time: formal and informal and evaluation: oral and practical.

Islamic Education, 2024

Concerns about the Islamicization of humanities make it necessary to offer objective criteria, an... more Concerns about the Islamicization of humanities make it necessary to offer objective criteria, and the science of education is no exception. Thus, attending the macro process of research is the most significant factor in the Islamicization of education. That is because the factor both makes it possible to explain the relationship between the scientific and religious aspects of Islamic education and facilitates responding to issues like the relationship between the divine message, reason, and experience, the status of efficacy, and the relationships between educational elements. The present study investigated discussions on the philosophy of science and Islamic education, and

Islamic Education, 2024

Education and training based on the management of inclinations is one of the new approaches in re... more Education and training based on the management of inclinations is one of the new approaches in religious education, the main solution of which is jihad with the soul and its main goal is to increase the ability of educators to manage inclinations. The following article aims to examine this approach to religious education in the ideas of Hujjat al−Islam and Muslimeen Panahian. The explanation of this approach begins with the pathology of the current state of education in the country and the focal point of religious education and leads to a revision of the concept of religious education. In this article, using the qualitative analysis method, the general framework of this approach is introduced, including the characteristics of religious education based on the management of desires, foundations, goals, content, presentation methods, educational environment, and stages of religious education.In this approach, the goal of religious education is to provide a program for managing tendencies and empowering the teacher to oppose the lovable. Informing the teacher about all kinds of tendencies and providing exercises to increase the strength of opposition to the air of the breath is one of the characteristics of the content, methods and educational atmosphere of this approach. In the stages of religious education, in the first period, the focus is on recognizing desires, and the second period is followed based on paying attention to deeper and hidden desires.

Islamic Education, 2024

While there are many pieces of research about the technical dimensions of animation, its educatio... more While there are many pieces of research about the technical dimensions of animation, its educational dimensions are not studied. The main research question of this paper is: what educational−psychological criteria should be considered in the child's media (animation) based on Islamic theory of action? The method approach used in this research is progressive inference, in which, regarding the educational goals and principles of the Islamic theory of action, the educational−psychological criteria of the film and the child's animation are implicitly extracted. We can classify the criteria into five categories: Criteria for physical and mental health, Criteria for familiarizing children with moral/religious values, Criteria for strengthening children's thinking, Criteria for enforcement of the dispositions of the choosing and responsibility in children, and Criteria for dynamist rational identities. Some of these criteria are as follows: avoiding the institutionalization of negative emotions in the audio−visual and narrative aspects of animation; avoiding negative themes and issues such as violence and sexual relations in narratives and visual effects, step−by−step and delayed encountering with dolorous realities in the narrative−visual structure of animation, explanatory attention to moral−religious values, avoidance of information saturation, attention to clarity and value embodiment in animation, designing real−life values in the narration, following the narrative structure of the animation from the causal and linear structures of narration, highlighting the choosing and decision making situations in animation, considering the process of the life in animation, and attempting to diversify the identities.

Semi-annual Journal of Islamic Education, 2018

Ashura great movement has numerous explicit and implicit teachings and messages for various aspec... more Ashura great movement has numerous explicit and implicit teachings and messages for various aspects in human life. One of the most important aspects of this great movement is its political dimension, which can have great implications for the political education of students and developing a political curriculum that plays an important role in students' success and growth of social and political dimension. The present study aims at determining the implications of Ashura movement for political education. The research method is conceptual analysis and interpretation. The findings shows that the important components of political education based on the Ashura movement include supporting the truth and countering the falsehood, enjoining good and forbidding evil, rejecting abjection, honor and dignity, seeking justice, insight and expedience, freedom and largess, accepting responsibility and public supervision on political issues, the emphasis on the role of elites and scientists in political issues and, finally, following leadership.

Semi-annual Journal of Islamic Education, 2018

The present study has been conducted to review and evaluate Miller’s position about spiritual cur... more The present study has been conducted to review and evaluate Miller’s position about spiritual curriculum based on Mutahhari’s view by scrutinizing their ideas about spirituality. In the first part, features of spirituality in Miller’s view, and in the second part, features of spirituality in Mutahhari’s view have been described. In the third part, Miller’s idea about spiritual curriculum has been criticized based on Mutahhari’s view. The results show that there are two different views about spirituality: the first view is the humanistic spirituality which is a western approach and the second view is the divine spirituality which is the religious and Islamic one. The spirituality demonstrated by Miller is originated from humanism doctrine. Its core and its ultimate goal consist of human and human’s needs and it can be achieved by the combined approach of divine and non-divine religions, while Mutahhari rejected the humanistic view of some experts like Miller, and considered the spirituality as an innate and divine reality based on the truth, which can be achieved merely by divine and religious teachings. Therefore, those who are responsible for educational systems should beware not to consider the new western approach about spirituality wrongly as the real spirituality, and be aware of the consequences of applying this approach in educational systems.

Semi-annual Journal of Islamic Education, 2018

The present study aims at identifying and analyzing the dimensions and components of spiritual cu... more The present study aims at identifying and analyzing the dimensions and components of spiritual curriculum based the related resources and textbooks. The research method is descriptive and of practical type, and includes content analysis as documentary analysis. Analytical population consists of sources and textbooks relevant to spiritual curriculum available, among which 40 domestic and 30 foreign sources were identified and analyzed. The data were collected using the inventory (checklist) of dimensions and components of spiritual curriculum. The measurement tools included forms for taking notes and the researcher-made content analysis inventory. The research findings indicate that based on the resources and textbooks, the analyzed curriculum with emphasis on the spiritual aspects of epistemology and value comprised four aspects namely the art and aesthetics, wisdom, ethics and spirit. And each of these four aspects is composed of components: the art and aesthetics with 14 components, the ethical dimension with 12 components; the spirit dimension with 11 components; the wisdom dimension with 9 components respectively received the highest to lowest attention. In the art and aesthetics, the component of expressing perceptions: feelings and ideas with 32 frequency, and mastery with 5 frequencies; in the ethical dimension: responsibility taking and equality and justice with 10 frequencies and modesty with 4 frequencies; in the dimension of spirit: faith in God and love each component with 10 frequencies and presence and poetry, each with 5 frequencies; in the dimension of wisdom, communicating with the universe with 8 frequencies and trying to control the self with 2 frequencies have received the highest to lowest degrees of attention respectively.

Semi-annual Journal of Islamic Education, 2018

Because of the long history and maximum coverage, maktabkhaneh (old Iranian school) was one of th... more Because of the long history and maximum coverage, maktabkhaneh (old Iranian school) was one of the most important educational institutions after the entrance of Islam into Iran. It has had permanent influence on Iranian educational culture, including "teachers' professional ethics". In this study, aiming at clarifying the role of maktabkhaneh in formation of professional ethics of teachers through an interpretative phenomenological approach, the researchers have tried to understand and account for the lived experiences of people who have been educated in maktabkhanehs.
To do so, 13 elderly people who had experienced the atmosphere of maktabkhaneh were selected using purposive sampling. Then, needed information was collected using semi-structured interviews, and the Smith method was used for analyzing the interviews. After analyzing the interviews, the components of teachers' professional ethics were divided into five main categories and eighteen subcategories, including the enthusiasm in teaching, professional commitment, creating an eagerness to learn in students, special attention to moral education and teaching knowledge.
The results showed that the a number of positive and negative indicators of teachers' professional ethics in today's Iranian society are rooted in the attitudes and behaviors of maktabkhaneh teachers, and doing similar studies can help to explain the current and favorable situation of teachers' professional ethics in Iran.

Semi-annual Journal of Islamic Education, 2018

One of the most important sources of learning and teaching for university students are the academ... more One of the most important sources of learning and teaching for university students are the academic source books. Because of the importance of and given the important role of religious-spiritual needs in mental health, five source books in consulting and clinical psychology courses were selected by the professors and experts, and their contents were analyzed in terms of paying attention to some spiritual religious units such as faith in God, belief in the Hereafter, religious beliefs, belief in an immaterial soul or psyche, religious behaviors or rites (such as prayer), reading the scriptures, spiritual motivation or goals, forgiveness, repentance, and thanking God. The findings show that faith in God has been stated only in one of the books and in a very limited way (4 times). Repentance, thanking God, belief in an immaterial soul or psyche and reading the scriptures have not been referred to in any of the books. Belief in the Hereafter has been mentioned in two books (once positively and four times with a negative look), and religious beliefs has been mentioned in all books (26 times with a positive look and 5 times with a negative look); religious behaviors has been referred to in three books (6 times), spiritual/ religious goals in two books (5 times), and forgiveness only in one book (1 time) with a positive view. So, ‘faith in God’ as an important matter has been mentioned only in one of the books, some units not have appeared in any of the books, and belief in the hereafter and religious beliefs have been challenged in some books. Thus, in view of the important role of the religious/ spiritual dimension in mental health, it is necessary to use those textbooks in university courses that have paid more attention to religious/ spiritual units or, at least, have no negative look at them.

Semi-annual Journal of Islamic Education, 2018

The present study aims at investigating and ranking the factors effective in negligence in educat... more The present study aims at investigating and ranking the factors effective in negligence in educational system and using Islamic teachings for eliminating them. As far as the goal is concerned, the article is practical and the method used is of exploratory type. Its model-finding is based on conceptual model and structural equations. The statistical population of this study was composed of 5196 people including all teachers, managers and educators of six districts in Isfahan city in 1395. A sample of 394 people (Cochran, 1977) was selected by stratified sampling method. Data collection was carried out by referring to experts in education provided by the network of experts and using semi-structured interviewing. Qualitative information gathering was conducted by expert network and semi-structured interviewing method to saturation, and in the quantitative part two questionnaires were completed with validity and reliability. Data analysis in the qualitative section was performed using NVIVO10 software and inductive content analysis, and in the quantitative part of the structural equations and CRT decision tree, we used SPSS23 and AMOS18 software. The results show that 92 percent of outage changes are explained by this model. Based on the results of path analysis, the greatest impact on overspending is on outsourcing factors. Therefore, neglecting Islamic beliefs and culture in society increases the amount of negligence. The first factor in the culture component is the most important way of reducing the negligence and deepening and enhancing the pure Islamic culture in the organization. Therefore, it is suggested to reduce the nudity in the organization by teaching Islamic teachings and introducing and presenting typical Islamic models and examples.

Semi-annual Journal of Islamic Education, 2018

The present article aims at identifying the principles of education based on the value judgments ... more The present article aims at identifying the principles of education based on the value judgments and anthropological tenets of transcendental philosophy. The research method is descriptive-analytical and, accordingly, the principles of education in correspondence with value judgments and anthropological tenets of transcendental philosophy. On the bases of anthropological tenets of transcendental philosophy, the principles of education were extracted as follows: paying attention to common features and individual differences, helping the intellectual growth along with human’s limitations, observing abstinence in acquiring knowledge, nurturing one’s self-confidence, observing individual and social statuses, and the educators’ dynamism and overall development. Applying those principles in education would be helpful in leading educators to human nature, preventing deviation from human nature, wakening one’s nature, reinforcing one’s will and self-confidence, identifying one’s identity and individual status, making learners aware of human’s limitations, reinforcing piety and abstinence, reinforcing the eagerness to seek perfection, overall development, and helping dynamism and effort in educators. Based on the tenets of value judgments in transcendental philosophy, the principles of education were identified as follows: Nurturing one’s leaning towards goodness, knowing God as absolute goodness, moderation in enjoying pleasures, harmony in getting pleasure and felicity simultaneously, intellectual explanation of virtue and reinforcing leaning towards true beauty and the best system. Applying these principles in education is in the following forms: having sincere intention in scientific efforts, avoiding negligence and excess and leaning to moderation in behaviors, reinforcing humbleness, flexibility in scientific interactions, avoiding superficial beauties and leaning towards true beauties.

Semi-annual Journal of Islamic Education, 2018

The relationship between body and soul has a history as old as the history of philosophy؛ an issu... more The relationship between body and soul has a history as old as the history of philosophy؛ an issue that has reduced؛ in the light of today's physicalistic views in the West؛ to the relationship between body and mind. It is one of the issues affecting education in various fields. The present article focuses on the views of the two Western and Muslim thinkers؛ i.e. Descartes and Mulla Sadra؛ on the topic and its educational implications. The research method in this study is analytical. These two thinkers have been chosen because of their extraordinary influence on their later intellectual currents؛ especially in the relationship between soul and body. Descartes' theory؛ with its emphasis on the distinction between body and soul؛ has turned their relationship into an insoluble problem؛ paving the ground for extreme approaches of idealism and physicalism in the West. Since Mulla Sadra has provided a philosophical explanation for the unity of soul and body as a solution for this problem؛ he has had a great impact on later thinkers. The important educational implications of the unity of soul and body؛ physical origination of the soul؛ essential movement؛ and the unity of soul’s faculties are as follows: lifetime learning؛ promotion of educational goals؛ mutual relationship of the dimensions of education؛ simultaneous attention to physical and spiritual needs؛ variety of teaching methods؛ emphasis on the educational environment؛ the modeling role of the educator؛ and the individual differences in the educational programs

Semi-annual Journal of Islamic Education, 2018

The present article examines one of the important challenges in the field of moral education, nam... more The present article examines one of the important challenges in the field of moral education, namely the gap between theory and practice in moral education. The main question of the article is as follows: ‘why do, sometimes, individuals not follow the moral rules in spite of knowing them?’ The research method used in this article is an analytical-inferential one. In other words, the inference method has been used to explain the theory of Allamah Tabataba’i’s credentials from the analytical method, and in concluding and discovering the educational implications of this theory in moral education. The results of this study show that Allamah’s theory of credentials is a different solution to the relation of opinion and practice in ethics and moral education. This fundamental difference can be seen in the separation between intrinsic goodness and virtual goodness and in proving the priority of validity of incumbency over validity of goodness, as there is no dichotomy between the theory and practice in moral education in this view. This is because human desires play their role alongside real knowledge in creating virtual knowledge, and ultimately this virtual knowledge is generated by the incitement of will and as the main cause of the incitement of will, they form a moral act. This theory, in the educational dimension, also creates a different conception of the process of education, according to which one must prepare the peripheral and mental ground necessary for creating virtual perception along with presenting and explaining true recognition instead of focusing on reinforcement of will

Semi-annual Journal of Islamic Education, 2018

The present article aims at examining the effect of teaching life skills on self-esteem and psych... more The present article aims at examining the effect of teaching life skills on self-esteem and psychological distress of addicted women, with emphasis on Nahj al-Balagha concepts. This research design was of pre-test/post-test type with a control group. The statistical society was composed of all addicted women referring to Addiction Treatment Centers of Rudsar city on 2016. Among them, 24 women who achieved the lowest score in self-esteem and highest score in psychological distress were selected through random selection and assigned into experiment group (12 subjects) and control group (12 subjects). Then, teaching life skills with an emphasis on Nahj al-Balagha concepts were gathered and taught during ten sessions (90 minute each) for the experiment group, whereas the control didn’t receive any teaching. At the end, both groups responded the related questionnaires. The result of covariance analysis showed that there is a meaningful positive relationship between teaching concepts of Nahj al-Balagha and self-esteem (p<0/005), and a meaningful negative relationship between teaching concepts of Nahj al-Balagha and psychological distress (p<0/005). Therefore, teaching life skills with an emphasis on Nahj al-Balagha concepts had a significant role in increasing self-esteem and decreasing psychological distress in addicted women

Papers by Journal of Islamic Education

Journal of Islamic Education, 2024

The purpose of this research is to examine the revival of the intellectual training experience of... more The purpose of this research is to examine the revival of the intellectual training experience of Akhvan Alsafa as a solution to the existing challenges in the education system. Akhvan Alsafa is among the Islamic thinkers who have placed special emphasis on intellectual training in light of religious teachings, from the perspective of these thinkers, training is the movement from potentiality to actuality or the transition from possibility to existence. Teaching and training involve the efforts of teachers to nurture and connect with students. In this regard, new training paradigms emphasize interaction with learners by trainers. The Akhvan considers intellectual training to be the process of actualizing the innate potentials of human beings, asserting that scholars are actualized knowers and learners are potential knowers; thus, training is nothing but the actualization of what is potential, and learning is the transition from potentiality to actuality. Based on this foundation, the teacher's duty is to update the potentials and skills of learners. Therefore, it can be said that training is an interactive process between two poles of teaching: the teacher and the learner. On the other hand, references will be made to the outcomes of the intellectual experiences of Akhvan in formal training. It is suggested that training, in light of intellectual concepts, may alleviate some of the existing problems in formal education and prepare learners for a better life. This research is qualitative and employs an analytical- documentary method, gathering information through library studies. This study can be classified as part of educational philosophy research, as it first examines the philosophy of intellectual training of Akhvan Alsafa and then reflects on and deduces its educational implications.
In the current research, various sources have been studied through the extraction, analysis, and classification of texts in the works of Akhvan Alsafa, particularly in the Risālahs of Akhvan Alsafa, concerning intellectual training and the extraction of its educational implications. The researcher aims to interpret and clarify the extracted materials and explain them. Ultimately, a conclusion will be presented at the end of this study to summarize the findings. The method used in this research to address the research questions is descriptive-analytical, which is conducted using written sources. In this study, the philosophy of intellectual training of the Akhvan Alsafa is considered as a basis for the intellectual and spiritual education of human beings. In this context, a qualitative content analysis method is employed to clarify the philosophy of intellectual training of Akhvan Alsafa and to examine its educational implications.
The findings of the current research indicate that the solutions for overcoming the challenges of the existing education system, based on the intellectual training of the Akhvan Alsafa, include: 1) Integration of knowledge and practice 2) Self-purification 3) Individual differences as a starting point 4) Emphasis on the role of family 5) Importance of specialization 6) Attention to the afterlife 7) Necessity of self-reflection.
The solutions for overcoming the challenges of the education system, considering the experience of intellectual training from the Akhvan Alsafa are introduced as follows:
Integration of Knowledge and Practice: Unfortunately, one of the biggest problems in our educational system is that many educators and learners do not apply what they have learned in practice. Therefore, Akhvan Alsafa placed special emphasis on applying learned knowledge in education, considering it a necessary trait for learners. They viewed knowledge and practice as interrelated and stressed their importance together.
Solutions for Self-Purification: In the view of the Akhvan Alsafa, self-purification holds significant importance. This group of Muslim scholars, relying on the interpretation of the Quran and Islamic traditions, proposed methods for self-purification. In this perspective, self-purification is considered one of the developmental stages in a person's life, with the goal of attaining peace and clarity of heart. Therefore, self-purification is seen as one of the fundamental issues in Islamic philosophy and mysticism, playing a crucial role in the upbringing of virtuous and moral individuals.
Solutions for Attention to Individual Differences Among Learners: The Akhvan Alsafa, as Muslim thinkers, speak according to the conditions of their audience and engage with learners based on their personalities, thoughts, and opinions. Their attention to differences is not limited to social and class distinctions but also encompasses the cultural identity of individuals in general. The Akhvan’s focus on individual differences is such that they even emphasize the stages of cognitive development.
Solutions for Emphasizing the Role of Family in Religious Education: Akhvan Alsafa believes that effective and proper upbringing of children can significantly reduce social problems and conflicts among individuals in society. Consequently, they place special importance on child-rearing within the family.
Solutions for Employing Specialized and Committed Educators: The Akhvan Alsafa advocates for the presence of educators who possess sufficient knowledge and experience in their field and can fulfill their duties effectively. They emphasize that these educators should cultivate and adhere to a list of positive and desirable traits. Furthermore, they consider religiously committed educators who are dedicated to their work and whose actions align with Islamic principles.
Solutions for Focusing on the Afterlife: The Akhvan Alsafa regards the afterlife orientation as a characteristic of a wise person, viewing this world as a temporary abode from which one should gather provisions for the hereafter, as the afterlife is superior to this world. A wise person is always in search of the afterlife and avoids being overly attached to worldly matters. Since many educational and developmental problems stem from love for this world, belief in the afterlife can have a profound impact on the correct actions and behaviors of both educators and learners.
Solutions for Self-Reflection: Akhvan emphasizes self-reflection and self-awareness more than anything else, considering it the beginning and key to all knowledge. From their perspective, self-awareness is a pathway to knowing God; an individual must first know themselves before understanding anything else and strive for spiritual refinement. According to Akhvan, self-knowledge precedes the understanding of any science. Therefore, as long as a person cannot attain a correct understanding of themselves and their abilities, they cannot effectively utilize them in the pursuit of truth. Thus, self-awareness serves as a means to address problems and challenges in education.

Keywords

Training Intellect Intellectual Training Akhvan Alsafa Challenges Educational System

Journal of Islamic Education, 2024

Introduction and Objectives: A critical factor in fostering normative development in adolescents ... more Introduction and Objectives: A critical factor in fostering normative development in adolescents is the parenting style adopted by their parents. Research on this subject-matter demonstrates that externalized behaviors in children are significantly influenced by the parenting and caregiving styles of their parents. Psychology suggests that parents who adopt informed and developmentally appropriate educational and relational strategies tailored to adolescents’ biological, cognitive, emotional, and social development are more likely to nurture cognitive and behavioral functionality in their children. In contemporary times, a major threat to adolescents is the unregulated and excessive use of digital technologies and cyberspaces. While the internet's global expansion offers numerous benefits, it also presents challenges, with adolescents being one of the most vulnerable groups to unregulated exposure. Parenting styles are pivotal in fostering normative adolescent development and safeguarding them from potential harm.
Islamic teachings link protection from psychological, moral, personal, and social disorders in children and future generations to parents' educational and nurturing styles. Based on religious teachings, it can be argued that adopting Islamic parenting styles enhances adolescents’ resilience against the harms associated with digital technologies and social media. This study aims to analyze the role of Islamic parenting styles in protecting adolescents from these harms.
Research Method: This study is categorized as theoretical and applied research. A descriptive-analytical method is employed, involving the collection, categorization, and description of relevant topics followed by their analysis and synthesis. Descriptive research focuses on understanding the current state of a phenomenon and systematically describing its features. Theoretical investigations primarily involve library-based data collection, followed by qualitative analysis and reasoning. The study endeavors to examine the role of Islamic parenting styles in safeguarding adolescents from smartphone and social media addiction. It integrates insights from Islamic teachings, psychological and educational theories, and empirical research. Content analysis of religious teachings is also employed alongside descriptive and analytical methods.
Summing-Up: A review of Islamic teachings, psychological research, and field studies reveals:

The prevalence of internet and smartphone addiction among adolescents is high.
Social media and smartphone addiction lead to various social, ethical, and familial harms.
Appropriate parenting styles significantly influence children’s social competencies and resilience.

Islamic parenting styles, rooted in divine teachings, provide comprehensive and precise guidance, aligning with adolescents’ psychological, social, and intrinsic needs.
Islamic parenting styles address adolescents’ emotional and psychological needs while fostering dignity and independence in parent-child relationships.
Islamic parenting styles consider individual and gender differences and adapt to the developmental context of the adolescent.
By fulfilling emotional and psychological needs, Islamic parenting styles reduce adolescents’ inclination toward harmful digital spaces.
Secure attachment between parents and children is a key factor in safeguarding adolescents from social media and smartphone addiction.
Failure to meet psychological needs within the family environment increases adolescents’ dependence on social media and smartphones.
Warm, respectful, and empathetic parent-child interactions significantly enhance adolescent resilience.

Discussion and Conclusion: The findings align with existing research on the role of parenting styles in promoting normative child and adolescent development and safeguarding them from various harms. Studies highlight that parent-child relationships characterized by affection, intimacy, and mutual respect boost adolescents’ self-esteem, confidence, and secure attachment. Adolescents raised in emotionally nurturing and spiritually enriched families exhibit better psychological health and normative personality traits. When biological, psychological, and spiritual needs are met within the family, adolescents are less likely to turn to risky friendships or harmful digital environments. Conversely, unmet emotional and psychological needs in the family often drive adolescents toward unsafe and unethical cyberspaces. Digital addiction poses numerous risks, including academic decline, depression, social withdrawal, anxiety, moral and spiritual harm, and even sexual exploitation. Parents must cultivate a trusting, affectionate relationship with adolescents, delegate responsibilities, monitor activities indirectly, and ensure a healthy social and educational environment. Upholding Islamic norms and values and inviting adolescents to a moral and spiritual framework are vital for resilience against social and ethical challenges. Finally, the authors express gratitude to all who promote Islamic knowledge and values, inviting constructive criticism to further educational and scientific goals.

Keywords

Adolescence Social Media Smartphone Addiction Parent-Child Relationship Needs Islamic Teachings

Journal of Islamic Education, 2024

Introduction and Objectives: Islamic studies in education are essential due to the significance o... more Introduction and Objectives: Islamic studies in education are essential due to the significance of a localized and Islamic perspective. Educational jurisprudence is an emerging field within Islamic educational research, emphasizing the necessity of systematic studies for deriving a coherent educational system. This requires moving beyond an individualized jurisprudential approach. Being inherently social, education has evolved into an institutional, cultural, and even governmental concern in contemporary times. What, then, are the implications of this view for educational jurisprudence? A holistic and systematic approach to educational jurisprudence is imperative. A fundamental question arises: Is education the responsibility of a specific entity, or is it a collective obligation? Is education a religious duty, regarded as one of the most significant principles of Sharia that cannot be neglected ("lā yardhā al-shāriʻ bi-tarkihi" "the lawgiver is not content with its abandonment")? Can the legal educational rulings, viewed systemically and networked, be organized to extract a model for educational governance?
The core questions addressed in this study are as follows: 1. Who are the responsible agents for education (as a social function) within society, according to educational jurisprudence? 2. What is the level of obligation and preference for the educational responsibilities of each agent/actor/? 3. What are the mutual responsibilities of these agents/actors toward one another? 4. Can these responsibilities be structured into a network of rights and duties? This study addresses questions 1 and 2 in the first section and questions 3 and 4 in the second.
Method: The research method in this study is descriptive-inferential. The researcher employs jurisprudential and inferential methods, referred to as "educational jurisprudence," to uncover the rights, responsibilities, and rulings on education. Additionally, analytical and deductive methods are utilized to identify and structure the alignment of the derived rulings and to map out the network of educational rights and responsibilities.
Findings: Detailed analyses reveal that education is entrusted to several societal entities: the family, elites, the general public, and the government. Thus, education is a duty shared among parents, scholars, rulers, and the community. This study briefly outlines the primary evidence supporting the educational duties of these groups. It concludes that education holds such prominence in Islamic jurisprudence that it is never without a custodian. Simultaneously, education is obligatory for parents and rulers and recommended or occasionally obligatory for scholars and the masses. The study also highlights that, alongside this educational responsibility or guardianship, certain hierarchical and subsidiary authorities can also be conceptualized through mechanisms such as agency, causation, delegation, and guardianship. Ultimately, a vertical and horizontal network of educational rulings emerges, encompassing families, scholars, rulers, and the public, providing a foundation for developing an educational governance model that shares educational authority.
Discussion and Conclusion: This study explains the network of educational rights and responsibilities within educational jurisprudence by addressing four primary questions. In the first section, the educational obligations of the general public, scholars, rulers, and families were determined, and their respective levels of obligation or recommendation were deduced. In the second section, the relationships between the evidence and general principles of education for these four categories of actors were analyzed, formulating an interconnected vertical and horizontal network of educational rights and responsibilities. The findings demonstrate that education is an essential responsibility ("lā yardhā al-shāriʻ bi-tarkihi") that is permanently assigned to someone within society, either in a sequential (hierarchical) or simultaneous (parallel) manner.
The implications of this network lie in enabling the active and secondary roles of families, community institutions, and elites in formal and informal education, a responsibility ultimately overseen by the government. The governance of education in the Islamic Republic of Iran has faced challenges, especially in its formal, school-based dimensions. Participation from families and other stakeholders in educational governance remains essential and deserves further exploration. Reviving hierarchical and parallel educational guardianships rooted in Islamic jurisprudence can address issues like those observed during the unrest in 2022, where many detainees were reported to have an average age of 15. This situation reflects the weakening or elimination of educational guardianships within families, neighborhoods, and communities, leading to law enforcement and judicial intervention as a last resort. Enhancing the role of educational guardianships—such as family elders, neighborhood mosque leaders, reformist teachers, and academic scholars—is critical. Modern social structures, influenced by liberal ideologies institutionalized through media in Iranian society, often undermine such roles.

Keywords

Educational Rulings Educational Governance Educational Policy Islamic Education Educational Jurisprudence

Journal of Islamic Education, 2024

Introduction and Objectives: Research highlights the pivotal role of parent-child relationships i... more Introduction and Objectives: Research highlights the pivotal role of parent-child relationships in fostering healthy child development, particularly during preschool years. Ineffective parenting practices can damage these relationships and lead to behavioral and emotional problems in children. As complex entities, humans require proper guidance for effective interactions with their children. In the approach of Allah-centered spiritual parenting, intellect serves as the primary tool for parental decision-making, enabling the activation of spiritual dimensions. Given the family’s critical role in shaping children’s personalities, a lack of parental knowledge in child-rearing and reliance on improper methods can derail children from the path of growth and transcendence. Ignorance is a root cause of many challenges, including parenting-related ones. Human behavior is fundamentally shaped by awareness of realities, and one of the most critical realities for parents to comprehend is the nature of the world and the purpose of life. Islamic texts, especially the Qur'an and Hadiths, offer valuable insights for enhancing parental awareness, thus improving parent-child relationships. This study presents a model of Allah-centered spiritual parenting derived from Islamic teachings. The central research questions are: What cognitive and behavioral patterns does the "Exhortation and Protection" model define for parents and children in God-centered spiritual parenting? What are the components of this model, and how are they interrelated? The findings can serve as a foundation for designing educational programs that help parents use religious teachings to improve relationships with their children and support their spiritual growth.
Method: This study employs classical documentary analysis to derive the "Exhortation and Protection" model for spiritual parenting from Islamic sources, particularly Hadiths. The research process involves two primary stages: (1) Compilation and Content Analysis of Hadiths: Relevant traditions were collected, and their psychological dimensions and functions were analyzed using content analysis methods. This phase facilitated identifying the components and roles of each text within the broader framework. (2) Theoretical Modeling: Relationships among the extracted insights from the Hadiths were identified and integrated into a comprehensive model. Texts were analyzed separately for parental and child behaviors, and these sub-models were subsequently combined into an overarching model of "Exhortation and Protection."
A total of over 100 Hadiths and Qur'anic verses were analyzed, and 22 narrations were selected for modeling. The analysis identified two main components: (1) Exhortation (Mawʿiẓah): Parents' role in educating and enlightening their children about the realities of the world and, more importantly, the ultimate purpose of life. (2) Protection (Ṣiyānah): The children’s role in accepting these realities and committing to religious values.
Findings: This study was conducted to extract the "Exhortation and Protection" model of spiritual parenting from Islamic sources, particularly Hadiths. Based on these sources, parents must educate their children about the nature of the world, its opportunities, and its challenges (Exhortation). Children are expected to accept these realities (Protection) and strive toward spiritual perfection while fulfilling their commitments. The cognitive model for parents includes the following elements:

Worldview: Parents should convey that the world is a transient and deceptive opportunity for spiritual growth.
Deconstruction of Worldly Attachments: Parents should guide children toward prioritizing spiritual values over material attachments.

The cognitive-behavioral model for Children includes the following elements:

Acceptance: Children should recognize and learn from the realities of life.
Commitment: Children should adhere to spiritual values and strive for perfection.
Adaptability: The ultimate goal of this model is fostering adaptability in children. Adaptability entails maintaining balance and composure amidst life’s joys and adversities, enabling children to make informed and resilient decisions.

The "Exhortation and Protection" model is a comprehensive framework for spiritual parenting based on Islamic teachings. This model assists parents in preparing their children for life in both this world and the hereafter. Adaptability, as the ultimate goal of this model, helps children achieve a successful life. This research can serve as a valuable resource for parents, educators, and researchers in the field of religious upbringing of children. Additionally, it has the potential to enrich the scientific literature in the domain of Islamic psychology.
Discussion and Conclusion: This research focuses on the role of the "Exhortation and Protection" model in parenting, emphasizing the significance of engaging the heart and emotions in child-rearing. The model posits that effective exhortation softens the child’s heart, fostering receptivity to religious teachings. The heart, seen as the center of emotions, cognition, and spirituality, is crucial for a child’s spiritual development. Exhortation is presented as a tool for fostering emotional and cognitive connections with the child and is recognized as an effective method for imparting values and concepts. Adaptability is the ultimate aim of this model, which entails enabling the child to harmonize with life’s realities and make sound decisions under diverse circumstances. The components of this model include: (1) Exhortation (Mawʿiẓah): Parents use exhortation to convey religious and worldly insights to their children, enhancing understanding. (2) Prudence (Ḥazm): Exhortation cultivates foresight and discernment in children, enabling better decision-making. (3) Insight (Baṣīrah): Exhortation enhances internal awareness and guides children toward truth. (3) Reminder (Tadhkir): Exhortation includes reminders to help children avoid errors and pursue perfection.
Based on the above discussion, the psychological model of "Exhortation and Protection" is illustrated in the following diagram.
Fugire 1: Diagram of the "Exhortation and Protection" Model for Allah-Centered Spiritual Parenting
The processing stages of the model are as follows: Parents use exhortation to convey religious information and concepts to their children. The child processes this information, aligning it with his intellect and emotions. Based on the processed information, the child makes his decisions.
Figure 2: Diagram of the Processing Pathway for the Exhortation-Protection Model

Keywords

Worldview Deconstruction of Worldly Attachments Predestination Exhortation Protection Adaptability Allah-Centered Spiritual Parenting

Journal of Islamic Education, 2024

One of the goals of the heavenly prophets in the education of man was to bring him to the stage o... more One of the goals of the heavenly prophets in the education of man was to bring him to the stage of monotheism or some degrees of it. Monotheism is the basis of the calling of all divine prophets and the goal of every human being's path. Monotheistic nature is one of the fundamental concepts in Quranic teachings that needs to be explained so that with a clear explanation and understanding of it, its educational implications can be explained in the curriculum of different academic courses. In this article, an attempt will be made to explain the monotheistic naturalism approach, its implications in the primary school curriculum and provide it to practitioners, planners and teachers.
The purpose of the current research was to explain the monotheistic naturalism approach and determine its implications in the curriculum of the elementary school based on the national curriculum of Iran. The research approach was qualitative and the method of analysis was deductive qualitative content analysis. The data collection method was documentary and the data analysis method was interpretative and inferential. In this research, an attempt was made to determine the monotheistic naturalism approach, its implications in determining goals, content, memorization-learning strategies and evaluation methods in the primary school curriculum based on the national curriculum. The findings showed that the general goal of education in this approach is to awaken and keep active the God-seeking nature of the learner and to achieve closeness to God. The educational content is the basis for having a deep and general understanding of the creation of man and the world, his origin and destination. Teaching-learning strategies focusing on the expression of natural tendencies, recognition of the learner's situation and its continuous improvement, and learning resulting from purposeful and active interaction of the learner with diverse learning environments. In this approach, evaluation, while maintaining the human dignity of teachers, is a ground for continuous growth of learner in terms of cognitive, emotional, tendency and volition.
Research method: This research is of qualitative type according to its title, objectives and questions. The researcher will answer the questions with analogical method. Comparative qualitative content analysis is done based on Meiring's (2000) model, in which the researcher first defines and how to collect data, and in the next steps, according to the theory, what the researcher is looking for. It is drawn from the heart of the data and then the research questions are answered according to the analysis. In this method, questions and patterns taken from theories must be clearly explained. This research sought to find the desired definition and explanation and the existing and determined criteria based on the document of fundamental transformation and national curriculum in the education system of the Islamic Republic of Iran. In order to explain what and how and why the approach of monotheistic naturalism, authentic Islamic sources as well as the upstream documents of the education system in the Islamic Republic were studied, pondered and analyzed. Data analysis was done in a comparative manner and based on the framework extracted from the national curriculum and the criteria and components mentioned in it. Creating a recognition path is the main validation factor of this research.
Discussion and conclusion: In response to the question "What is the approach of monotheistic naturalism and how is it explained based on the national curriculum?", with an anthropological perspective from the perspective of Quranic teachings, it can be said that nature is one of the fundamental concepts in describing is human. In this view, nature is a divine nature in a person's existence, that is, a person has a genuine knowledge and orientation towards the origin of the universe. Therefore, it is the nature of knowledge and desire that the consciousness of human existence exists towards God as the sole creator of the universe.
With the monotheistic naturalism approach in the curriculum, man (in the role of a teacher) as the audience of education, has a divine nature. This nature, which is both a cognitive type and a tendency, has the ability to flourish and actualize, and is subject to oblivion.
In response to the question "What are the implications of monotheistic naturalism approach in determining the goals of the primary school curriculum based on the national curriculum?”, based on the findings of the research, it can be said that the general goal of education in such a view is to continuously awaken and activate the God-seeking nature of human beings and achieve closeness to God. They say in the Qur'an, "And we created the jinn and the human except for worshiping" (Zariyat, 56). Partial goals are also determined by taking into account the individual differences of educators and the variety of talents and different existential capacities of educators, and different areas of education and learning, as well as different subjects.
In response to the third question, "What are the implications of monotheistic naturalism approach in determining the curriculum content of the primary school based on the national curriculum?", it should be said that in this approach, the educational content is limited to scientific details. And it is not specific knowledge and skills, but in addition to dealing with the necessary details and necessary knowledge of life, it is the basis for having a deep and general understanding of the creation of man and the world, and his origin and destination.
In response to the question, "What are the implications of monotheistic naturalism approach in determining memorization-learning strategies in the elementary school curriculum based on the national curriculum?" It should be added that the memorization-learning strategies focus on creating the context for the expression of innate tendencies, recognizing the learner's position and continuously improving it. In this approach, learning is the result of creative, purposeful and active interaction of the learner with diverse learning environments, considering different aspects of communication with oneself, God, others and other creatures.
In response to the question "What are the implications of monotheistic naturalism approach in determining evaluation methods in the curriculum of the elementary school based on the national curriculum?" It can be acknowledged that in this approach, evaluation is a basis for continuous and continuous growth of people in terms of cognitive, emotional, tendency and volition. Taking advantage of the self-evaluation method and its context, while preserving the human dignity of individuals, helps to understand the individual's position and self-knowledge. Considering this anthropological basis that humans have different capacities while having basic commonalities and everyone is obligated according to his ability and capacity; Various levels and methods can be considered for evaluation, suitable for any size, and different levels of homework. In the analysis of the results of the research, it can be stated that in education with the view of monotheistic naturalism, the goal of man is to achieve closeness to God, which is done through sincere servitude in the light of the flourishing of man's divine nature.

Keywords

Monotheistic Nativism Approach Curriculum Elementary School National Curriculum

Journal of Islamic Education, 2014

Keywords

humanitarianism school builder NGOs self-independent morality monotheistic morality instinctive morality self-oriented morality metaphysical values moral emotions

Islamic Education, 2022

Islamic Education, 2024

Semi-annual Journal of Islamic Education, 2018

Journal of Islamic Education, 2024

Keywords

Training Intellect Intellectual Training Akhvan Alsafa Challenges Educational System

Journal of Islamic Education, 2024

Keywords

Adolescence Social Media Smartphone Addiction Parent-Child Relationship Needs Islamic Teachings

Journal of Islamic Education, 2024

Keywords

Educational Rulings Educational Governance Educational Policy Islamic Education Educational Jurisprudence

Journal of Islamic Education, 2024

The cognitive-behavioral model for Children includes the following elements:

Keywords

Worldview Deconstruction of Worldly Attachments Predestination Exhortation Protection Adaptability Allah-Centered Spiritual Parenting

Journal of Islamic Education, 2024

Keywords

Monotheistic Nativism Approach Curriculum Elementary School National Curriculum

Journal of Islamic Education, 2024

Education is a dominant aspect of human personality formation. The efforts of educators, particul... more Education is a dominant aspect of human personality formation. The efforts of educators, particularly parents, aim to fulfill this fundamental truth. The upbringing of children, which represents the lifelong investment of parents, can, as Imam Sadiq (PBUH) states, serve as a valuable asset in this world and a precious reserve for the hereafter (Kulaini, 1407, vol. 8, p. 150). This is achievable only through proper planning and a correct approach. All educational schools of thought, including Islamic education, focus on this issue, making significant efforts in both theoretical and practical domains of education. Key actions include accurately explaining foundational principles, establishing proper frameworks, setting appropriate goals, defining principles and rules governing the educational process, and adopting correct methods and techniques. However, most importantly, educators continually strive to develop a comprehensive and long-term strategy to guide theoretical and practical activities toward achieving the ultimate goal of education. This strategy prevents deviation, minimizes resource wastage, and reduces costs. Such a program is referred to as an "educational strategy."
This raises the question: What strategy has been proposed and implemented in the Islamic educational system in general and the Quran specifically for this purpose? This study aims to uncover the educational strategy emphasized in the Islamic educational system, particularly in the Quran.
Using thematic interpretation methods, the research employs an exploratory study of religious texts, especially the Quranic verses. To enhance understanding, the study also utilizes the Ahl al-Bayt traditions and esteemed Quranic commentators' insights. Specific actions include examining Quranic verses, interpreting their lexicons using general and Quranic lexicons, consulting exegetical opinions, and considering the cultural context of the Quranic verses. Descriptive and exploratory studies of religious texts, thematic interpretation, and data analysis form the methodological framework for uncovering the Quran's educational strategy in this study.
The findings reveal that the educational strategy of the Quran focuses on fostering and strengthening love for Allah on the one hand and instilling awe and fear of His wrath and displeasure on the other. This dual approach is achieved through cultivating deep and accurate knowledge of Allah and the noble religious values. Undoubtedly, the Quran's process of increasing knowledge in learners is accompanied by creating the right motivation within them. The outcome of this educational process is the development of individuals who love Allah while fearing His displeasure. Such individuals, known as believers and pious individuals in Quranic culture, remain steadfast on the right path and are protected from deviation.
This educational strategy, derived from the holy Quran, provides a reliable roadmap for educational policy-making, helps identify appropriate educational methods, and addresses some educational challenges contemporary societies face.

Keywords

Quran Educational Strategy Faith Piety Knowledge Love Fear

Journal of Islamic Education, 2024

Dwayne Huebner is a leading contemporary theorist in the field of curriculum studies in general a... more Dwayne Huebner is a leading contemporary theorist in the field of curriculum studies in general and spiritual curriculum in particular, known for shaking up the foundations of the field of curriculum. A thinker that scholars like Pinar consider him to be the most important mind in this field and are disappointed in his understanding without the growth and development of the field of curriculum studies. The purpose of this paper is to get to know Huebner and his opinions regarding the spiritual curriculum; In other words, this research seeks to answer these questions, what is the nature of Huebner's spirituality? From his point of view, what are the characteristics of spiritual education? And what are the characteristics of spiritual curriculum components in Huebner's theory? Method: In terms of method, this research is analytical-inferential of the type of logical analysis. In this type of analysis, which is suitable for transcendental activities, it is associated with features such as generality and necessity; Because it mentions the necessary conditions for the realization of something. This method has two stages of describing and determining the necessary condition. In the first stage, a phenomenon is described, and in the second stage, we face the question of what is the necessary condition or conditions for the existence of such a description, and in other words, what was the starting point? In other words, in the process of this research, at the initial stage, the characteristics of the spiritual curriculum in Huebner's view are described, and in the next step, the necessary condition for this phenomenon or his spiritual curriculum, which is the nature of spiritual education from Huebner's point of view, is described. In the final stage, the second necessary condition, i.e., the necessary condition for such a nature for the spiritual education, which is the same type of Huebner's view of spirituality, is deduced. Results: After years of effort and research in the field of politics, Huebner has changed his procedure by understanding the importance of spirituality in the curriculum and presents his transcendental theory in this regard. In fact, in his specialized field, he has a subject turn towards curriculum theology, and he spends the rest of his research life

Journal of Islamic Education, 2024

Introduction and Objectives: Education encompasses all aspects and domains of human life. Moral e... more Introduction and Objectives: Education encompasses all aspects and domains of human life. Moral education has always been paid attention to as one of the most important, sensitive, and fundamental domains. Moral education is providing conditions and employing methods to foster, strengthen, and establish moral qualities, behaviors, and manners, while also correcting and eliminating immoral traits, behaviors, and manners in oneself or others (Banari, 2000, pp. 539-568). In simpler terms, moral education can be defined as providing the necessary conditions for shaping and nurturing the traits, dispositions, and behaviors of oneself and others towards attaining success and happiness. Factors such as heredity, environment, and will, are generally mentioned in the educational process. Thus, all programs are planned based on these factors in the settings of education. In the perspective of Divine and Islamic schools of thought and religious literature, including verses, narrations, and the Islamic thinkers' words based on faith in Allah and belief in Divine Lordship, the role of non-material or metaphysical factors such as Divine success is emphasized. All religious scholars have attributed their success to Divine success in attaining high knowledge levels and morality. Therefore, this study, while reviewing topics such as the reality of Divine success, its relationship with the stages of creation and other Divine names, human will and effort, and factors attracting Divine success, addresses the central question: What is the relationship between belief in Divine success, defined as the belief that Allah, the Almighty, organizes and coordinates the means to achieve a desired outcome and moral education? Or, how does belief in Divine success impact moral education? Method: This study, with an intra-religious approach and using library and documentary sources, describes and analyzes the role of Divine success in moral education. Results: One of the Divine names is 'Muwaffiq', the coordinator and harmonizer of causes and conditions to achieve an objective. This name plays a role in all stages and levels of existence, from Divine will to creation and achieving results. This study shows that in the human realm, Divine success harmonizes between Divine creative Lordship and legislative Lordship, and among all causes, the will of humans is considered one of the causes of a longitudinal relationship with Divine will. Since, based on the principle of Divine action, the management of the world and all affairs is conducted

Journal of Islamic Education, 2024

Introduction and Objectives: Personal integrity refers to aligning our beliefs, values, and ideal... more Introduction and Objectives: Personal integrity refers to aligning our beliefs, values, and ideals with our actions and behaviors. In other words, personal integrity means consistency between words and actions. Numerous narrations address dual personality and hypocrisy, as outward appearance reflects inner reality, and language indicates the inner state. These narrations imply that an individual with a dual personality, possessing two contradictory characters, is a hypocrite, as a hypocrite also has two faces. The foundation of Islam is monotheism, which leads to the unity of personality. Unity of personality means the stability of human character, avoiding duplicity and hypocrisy. An individual should be consistent in his identity, never presenting different faces, appearances, and languages. Instead, unity and integrity should govern a person's existence, meaning they should have one face and character. Socially, the greatest problems and misfortunes are caused by such individuals, as they adapt to any group they associate with. These hypocritical individuals cause societal disruption and create dangerous and unstable conditions. However, societies with fewer duplicitous individuals and more people with unified and stable personalities enjoy higher levels of well-being.

Journal of Islamic Education, 2024

Introduction and Objectives: Following the introduction of "spiritual education" into Iran in rec... more Introduction and Objectives: Following the introduction of "spiritual education" into Iran in recent decades, this subject has garnered significant attention from researchers across various disciplines. Reflection in this area reveals that although considerable research in dissertations, theses, papers, and books has been conducted and published on spiritual education, only a few have addressed this topic methodically and deeply; thus, they have substantial contributions to make. The methodological element is the most crucial factor in the effectiveness of research. Therefore, a precise and critical examination of spiritual education research from a methodological perspective is necessary. This allows for a critical reflection on the path taken over the past two decades and, by addressing deficiencies in subsequent research, provides more scientific, accurate, and authentic content for those involved in spiritual education. This study was conducted with this objective in mind. This study examines the methodology of spiritual education studies in Iran with a critical approach. Method: The approach of this study was critical and analytical. 90 published and accessible studies from 2006 to 2021, in the form of theses, dissertations, and reputable domestic papers on spiritual education, were examined considering the necessities and standards of research methodology. The research question was what methodological deficiencies the works on spiritual education in Iran have. Findings: The identified methodological deficiencies in the studies of spiritual education in Iran are as follows: lack of conceptual distinction (between spiritual education, religious education, moral education, and mystical education), neglect of foundational discussions (such as the absence of a theoretical framework and theoretical basis, lack of definition of key research concepts), incoherence between theoretical and practical research (a kind of incoherence between theoretical and practical discussions; whereas, to theorize in spiritual education, it is necessary to first clarify

Journal of Islamic Education, 2024

Introduction: One of the problems the educational system in Iran faces is the commercialization o... more Introduction: One of the problems the educational system in Iran faces is the commercialization of education. This term can be interpreted in two ways: (a) commercialization as payment for services (education): In this sense, spending money to acquire knowledge is a common practice, aligned with the life of wise people, and is considered legitimate. Typically, families invest financially in their children's education, which aligns with the Islamic understanding of commercialization. (b) commercialization as a government policy leading to marketization: This interpretation is rooted in liberal foundations that seek to impose free-market models on the educational system. According to the free-market logic in liberal economics, money is the criterion for accessing better facilities and a better life. In contrast, lack of money equates to the unworthiness of a better life. The dominance of this logic in the educational system means that access to education is based on families' financial capability, thereby depriving lower-income groups of their right to education and public schooling. This commercialization conflicts with educational justice, depriving students of lower-income families, and weakening the public education system. This results in social, cultural, and economic class divisions in the long term. Objective: The present study addresses this issue from a jurisprudential perspective, deriving the Islamic legal ruling on spending for education and the liberal interpretation of commercialization in education. Method: The research method employed in this study is qualitative, utilizing the traditional Islamic research method known as ijtihad (jurisprudential reasoning). The data collection tool is library research. In this method, after clarifying the concept of the subject, and elucidating its dimensions, it is presented to the Quranic verses, hadiths, rational arguments, and certain jurisprudential principles. Their implications are analyzed and evaluated, and finally, the jurisprudential ruling on the research topic is derived from the collective concepts. The generality of the evidence was used to deduce the ruling on spending money for education, and overall, the permissibility ruling was inferred. To determine the commercialization of education in the liberal sense, in addition to this evidence, some principles of the Constitution, governmental and authoritative evidence, and its political and social consequences (deprivation of middle and lower classes and exceptional talents from free public education, class disparity) were considered. The ruling of its undesirability was derived from their totality, although the ruling of its prohibition also does not seem unlikely.

Journal of Islamic Education, 2024

Introduction: After the victory of the Islamic Revolution in Iran, many politicians and thinkers ... more Introduction: After the victory of the Islamic Revolution in Iran, many politicians and thinkers turned their attention to the importance of education, and led to numerous efforts to transform the educational process. However, most research has focused on the theoretical aspects of education and neglected its practical dimensions. Ayatollah Mahdavi Kani, a revolutionary figure who focused on youth education before and after the revolution, could discuss theoretical issues in education and implement his educational model practically. He applied this model in places like Imam Sadiq University and the Marvi Islamic Seminary (Hawza). Therefore, examining his statements can help provide a new and practical model in education. This study analyzes Ayatollah Mahdavi Kani's written works and ethical speeches to extract relevant educational insights and redesign a coherent model based on his views. He viewed education as a complex and delicate process requiring the guidance of a capable and compassionate mentor. He would overemphasize the crucial role of the mentor and teacher in the educational journey. In his view, a mentor should go beyond teaching knowledge and act as a moral and behavioral role model for the students. With patience, the mentor should internalize human virtues and Islamic values in individuals. From this perspective, the mentor's role as a guide and behavioral model is a significant part of the educational process according to Ayatollah Mahdavi Kani. This comprehensive and practical approach to education can lead to an effective and applicable model in Islamic education.

Journal of Islamic Education, 2024

Introduction and Method: Faith-based education aims to shape fundamental understandings of human ... more Introduction and Method: Faith-based education aims to shape fundamental understandings of human life and beliefs through the teaching of religious teachings. In recent decades, a significant concern has been providing suitable epistemic content to foster transformative faith experiences among learners. Within the context of Islamic education, efforts have been made to develop epistemic plans. However, these plans need reconsideration from two perspectives: First, they often remain confined within limited thought paradigms, failing to engage emotions and sentiments effectively, and thus not leading to behavioral transformation. Second, they lack a substantial divine dimension, making it challenging to attribute them directly to revealed texts.
In this context, among the scholars, Ali Safai Haeri has addressed these concerns. He has developed an epistemic plan that begins with core religious teachings and extends to the necessary criteria for decision-making in various life situations. Notably, he draws inspiration from Quranic literature in his work titled “A Merchant’s Perspective on Human Life.”

This study employs a descriptive-analytical method to extract his epistemic framework, focusing specifically on essential religious teachings such as “knowing man and his dignity,” “knowing Allah and His Greatness and Mercy,” “knowing humanity’s role in existence,” “Belief in the Afterlife,” and “knowing the role of prophets and Imams in guiding man.” By integrating insights from the Quranic concept of “trade,” the resulting epistemic content takes on a fresh perspective.
Findings: Human beings are calculative creatures! Our lives, with their countless choices and actions, are a series of transactions. Therefore, it is logical to expect us to be prudent in this regard!
Generally speaking, the nature of any trade can be summarized in four components: what we give (inputs), what we receive (outputs), the needs or desires that drive us to engage in trade (needs or desires), and finally, the party with whom we trade (buyers). Consequently, a calculative person must accurately understand these four elements in every transaction to ensure the correctness of their trade.
Inputs: In comparing myself to other beings—such as animals, trees, and stones—I find, in addition to the common talents (capital) I possess, I have unique abilities such as thinking, reasoning (intellect), free will, choice, and conscience, which they lack. Therefore, I (the human) am more capable and, as a result, more efficient than they are. Additionally, by carefully observing the interaction among my abilities, I realize that they function like the letters of the alphabet. Consequently, despite the limitations of each, their interaction makes their efficiency/value infinite and unlimited. Thus, the precise measure of this capability/efficiency is obtained.
Needs/Desires: From the existence of additional human talents, we can infer the continuation of life (existence of other worlds), even if only as a possibility. These abilities are meant for those realms, much like how we infer from observing a fetus in the womb. Since the extent of human ability (efficiency) is infinite, continuing this path implies an infinite journey. This long and infinite path that we hypothesize for humans will bring about needs, and since this path is infinite, undoubtedly, its needs will also be immense.
Outputs: The calculative human must trade with their talents/capital and cultivate them to properly meet their immense needs on the long journey ahead. Naturally, we will seek a buyer who can cultivate our infinite capital.
Buyers: We face various buyers such as the “soul,” the “world,” and “people.” However, all of them either have less capital than us, like the world and the soul, or are on the same level as us, like people. Therefore, they cannot be our trading partners because they cannot increase our capital; instead, they diminish it, causing us to lose what we have.
At this stage, a question arises: Is there a superior buyer worthy of trading with humans? The “comings and goings of abilities and inabilities” and the “existence of a set of unwanted limitations” in humans indicate that none of these events occur by his will. He is bound by this situation, and there must necessarily be a ruler who orchestrates these comings and goings and limitations. Careful consideration of the concept of “ruler” reveals that a ruler cannot be bound (non-subjugation). From non-subjugation, we can infer the attributes of “self-sufficiency” and “limitlessness.” The ruler’s self-sufficiency also implies “non-composition.” Similarly, the ruler’s limitlessness can guide us to “uniqueness,” “encompassment,” “presence,” “knowledge,” “power,” and so on. Additionally, if we accept the ruler’s self-sufficiency, we can also consider the ruler to be “beneficent” and “merciful.” These combined attributes indicate that the ruler can be the buyer of our capital because none of the deficiencies and shortcomings of previous buyers exist in the ruler.
Method of Trade: To trade with the ruler, our actions must have three characteristics: Firstly, they must be for the ruler (intention). Secondly, they must be in the manner and method that the ruler desires (tradition). Thirdly, in cases of conflict between actions (the ruler’s desires), the most important one should be prioritized (importance).
To achieve “tradition,” among the possible ways (“instinct,” “revelation and inspiration to each individual,” “sending a book for everyone,” “appointing an intermediary and guide”), only the third way is undeniable. To verify the claimants, we can use five characteristics: “knowledge of what I do not know,” “freedom from attractions,” “kindness towards me (human),” “ability to perform miracles and miraculous deeds,” and “information provided by previous guides.”
Conclusion: This study aimed to present the fundamental teachings of religion using an innovative and novel method. The main structure of the paper was built based on the pillars of trade (input or capital, output, need or desire, buyer) and developed over ten steps. In the first and second steps, preliminaries about the “nature of trade in human life and the factors of human loss in it” were discussed. In the third and fourth steps, under human capital, the “human talents and their greatness and their incompatibility with worldly goals” were highlighted. The fifth and sixth steps were dedicated to the “continuation of human life (the afterlife) and the immense needs it entails.” Steps six to eight, under the pretext of discussing buyers, explained “knowing God and His distinguishing attributes by moving beyond the soul, people, and the world”. In the last two steps, under the method of trading with Him, the “path to reaching Him” and the “divine proofs and ways to identifying them” were discussed.
In summary, as previously mentioned, this plan has two advantages compared to many similar plans. First, in choosing the format and language of the discussion, it is Quran-based. Second, the knowledge it conveys is not abstract; rather, it is belief-forming and emotion-evoking, a feature that relates to the tangible and perceptible nature of the concept of “trade” for humans.

Keywords

faith-based education religious teachings Holy Quran merchant's perspective on human life Ali Safai Haeri

Journal of Islamic Education, 2024

This study aims to explain the philosophical foundations of evil from Allameh Tabataba’i's point ... more This study aims to explain the philosophical foundations of evil from Allameh Tabataba’i's point of view and to derive its educational implications in moral education. The research method is descriptive-analytical and inferential. Based on Allameh Tabataba’i’s fundamental belief in God as the fundamental good of existence and the non-existence of evils, the findings indicate that the emergence and manifestation of evils are necessary for the evolution of the world and humanity. The results show that in the approach of confronting evils as an educational opportunity, in addition to avoiding and escaping from evil, the opportunity can be used constructively with a view to the development and perfection of the learner. In this regard, the first reaction after the occurrence of evil is patience. The subsequent stages include reasoning, persistence in good deeds, and avoidance of unrighteous deeds, which together create suitable conditions for a reasonable confrontation with evils.

Introduction and Objective: Evil, meaning badness and ugliness (Motahhari, 2009, pp. 150-160), has been introduced with a dual function. In one aspect, evil is not severely bad but rather necessary, as good without it cannot be recognized and perceived (Breyer, 2013, p. 192). In another aspect, evil is inherently bad and its existence in the world is not necessary (Pinnock, 2004, p. 132), thus it must be combated. Accepting the dual function of evil, the fundamental issue here is that, from an educational perspective, in most educational systems, evil has generally been viewed as inherently undesirable, and an avoidance approach has prevailed in confronting it. Although there are many recommendations and advice on avoiding evils, there has not been a perspective on confronting evils as an educational opportunity (turning a threat into an opportunity). To address this issue, this study aims to explain the philosophical foundations of evil from Allameh Tabataba’i's viewpoint and to derive its educational implications in moral education.
Method: The approach of this study is qualitative, and the research method is descriptive-inferential. To explain the philosophical foundations of evil, a descriptive method is used, and to extract educational implications, an inferential method in the philosophy of education is employed. In this research approach, a philosophical school along with its broad views on ontology, epistemology, and axiology is taken as the basis, and educational theories and guidelines are extracted and inferred based on them (Kiani & Sadeqzadeh, 2011).
Findings: To answer the questions of this study, we first derived the philosophical foundations of evil from Allameh Tabataba’i’s views and then inferred the educational implications, including principles and methods in the field of moral education. A summary of these foundations, principles, and methods is presented in Table 1 below.

Table 1: Philosophical Foundations, Educational Principles, and Methods

Philosophical Foundations

Educational Principles

Educational Methods

Evil is non-existent.

knowing God as the source of all the good.

using rational arguments to know God as the fundamental good of existence, seeking refuge in God, praying, and reciting the Quran

Evils are specific to the material world. The expansion and evolution of the world depend on change and movement.

. changing situations and conditions through the will of society and individuals

, leaving places of sin (migration, emigration, etc.).

The system of existence, despite the presence of evils, is the best possible system.

principle of aesthetic argument.

using observation to perceive order and harmony in the world, nurturing spiritual beauties.

Natural and moral evils result from human misuse of free will and ignorance.

Cultivating rationality.

encouraging thought and reflection, consulting with wise individuals.

Natural evils are a means of testing for humans.

Principle of the need for flourishing, guidance, and care of good potentials.

Education and discipline.

Evils are the external consequences of actions and the punishment for sins.

Necessity of punishment and retribution (principle of compensation).

Punishment and admonition through submission and fairness, preaching and reminding, establishing laws and regulations for punishment, reminding of the Day of Judgment and the way actions are accounted for, storytelling, and learning from examples.

Natural evils are an inevitable stage of human development and necessary for good and moral virtues.

cultivating moral virtues.

Self-purification: performing good deeds, piety, repentance and seeking forgiveness, prayer, almsgiving (zakat), charity, patience, resistance and steadfastness, forgiveness.

Evils arise from human ignorance and are relative and subjective.

acquiring knowledge and awareness.

Learning: empirical and inductive sciences including research, investigation, prediction and foresight, careful observation, and hypothesis formation in confronting natural evils.

Discussion and Summary: From Allameh Tabataba’i's view, both natural and moral evils have various instances influenced by different factors. Therefore, they are relative and subjective in terms of time, place, form, and conditions, and no single solution can be recommended for them. Thus, confronting each type of evil, depending on its nature and causes, can be an educational opportunity and requires different educational actions. The first reaction after the occurrence of evil is patience, followed by reasoning. Allameh Tabataba’i considers the realization of most moral virtues dependent on the attribute of patience. Although patience does not encompass all virtuous morals, if it is found in someone, other virtues will also be found in him. However, examining Allameh Tabataba’i’s thoughts reveals that, in addition to patience, reasoning and reflection can comprehensively cover other methods for educational confrontation alongside combating evil.

Keywords

evil Allameh Tabataba’i educational Implications moral education

Journal of Islamic Education, 2024

Although classroom interaction includes dialogue and silence between teachers and students, the r... more Although classroom interaction includes dialogue and silence between teachers and students, the role of dialogue is often emphasized, while the role of silence is either overlooked or considered negative and indicative of non-participation. However, this silence can have different meanings, and non-participation is just one of them. This study introduces another meaning of silence, viewing it as a human action that can play a role in educational interaction. Attention to the meaning and concept of student silence has also been considered by some researchers, some of whom have tried to reveal the meanings of silence and assist teachers in communicating with their students. Examining the presented meanings shows that some of these silences can also be considered the students̕ actions; however, this point has been overlooked. This study aims to explain the nature of the action of silence based on the perspective of human agency. This perspective arises from the anthropological view of the Islamic approach to action, which posits that human behaviors, possessing cognitive, affective, and volitional foundations, can be considered human actions and hold the agent responsible. This study aims to answer two questions: 1. How can student silence be considered their action? 2. what educational implications does their action of silence entail?

Method
The methodological approaches in this study are conceptual analysis and inferential methods; therefore, to answer the research questions, we first used the conceptual analysis method to achieve the conceptual framework of the action of silence and then, according to it, we presented the corresponding educational implications using the inferential method. This method is the same as Brody’s derivative method, which responds to educational questions with a philosophical perspective. This practical response is extracted from and inferred philosophical foundations (Bagheri, 2009, p. 101). In other words, in this section, the philosophical basis of agency is the perspective that responds to the educational issue related to the interaction of teachers with silent students. That is, to deal with student silence, attention must be paid to the agency of both the teacher and the student in a practical syllogism, which includes the following three stages:

The teacher should realize educational interaction. (normative proposition)
Realizing educational interaction depends on a safe emotional atmosphere and the negation of protective silence. (realistic proposition)
The teacher should provide a safe emotional atmosphere and eliminate protective silence to realize educational interaction. (normative proposition)

Results
The findings are presented in two sections. First, silence can be considered a human action with cognitive, affective, and volitional foundations, leading to various types of actions, including silence due to ignorance, imposed silence, domineering silence, protective silence, silence as a sign of respect, silence as a sign of protest, and contemplative silence. Paying attention to student silence as an action in interactions increases sensitivity to it; therefore, teachers need to appropriately address the foundations of these actions to achieve constructive interaction.
In the second section, the educational implications and principles are discussed. These implications include the necessity for teachers to regard student silence as an action, to identify different types of student silence, and to respond appropriately to each type of silence while adhering to corresponding educational principles. These principles include guiding silence due to ignorance, providing an atmosphere for contemplative silence, transforming domineering silence into critical dialogue, ensuring a safe atmosphere for protective silence, breaking protest silence and inviting dialogue, avoiding imposed silence, and fostering silence as a sign of respect.

Discussion and Conclusion
This study introduces student silence as a responsible action. Understanding student silence as an action and identifying its various types can open new perspectives for educators, helping them achieve constructive interactions with students, clearly understand their questions, and strive to enhance their learning. This paper emphasizes the complexity and ambiguity of the concept of silence and the sensitivity of the action of silence, highlighting the need for educators to pay special attention to student silence in education. Educators should not overlook any silence, as delayed attention to it may lead to serious consequences.

Keywords

Action Islamic Approach to Action Silence Speech Interaction Education

Journal of Islamic Education, 2024

Introduction: Religious education is an activity aimed at shaping and transforming religious ide... more Introduction: Religious education is an activity aimed at shaping and transforming religious identity. A psychological analysis of the process of religious identity formation in the mental system reveals that from birth to eighteen years, four distinct models of religious identity emerge based on the child’s cognitive development. From birth to three years, the initial roots of religious identity are formed. When language and thought emerge and converge between the ages of three to seven, the first model of religious identity in the child is shaped, reflecting the outward and visible aspects of adult faith. The third model of religious identity is formed between the ages of seven to twelve, imitating the system beliefs and values of the social context in which the child lives. During adolescence, the first reflections and revisions of the identity formed in the previous stage begin, and the first model of religious identity based on the adolescent’s choice is shaped. Since the model of religious education at each age stage is based on the achievable and specific religious identity model of that stage, four models of religious education can be discussed from birth to eighteen years. Therefore, the purpose of the religious education model is to provide a roadmap for shaping and transforming religious identity, appropriate to its achievable level, for different life stages. This study aims to present a model of religious education from birth to three years, examining the five dimensions of the model based on a psychological analysis of the child’s capacity to shape religious identity in this age range. The five dimensions of the model include 1) the achievable objectives of religious education; 2) the nature and source of religious education content from birth to three years; 3) methods for forming the initial foundations of faith; 4) the role of the educator and the cognitive, emotional, and skilled characteristics required to achieve the objectives; 5) methods for evaluating the attainment of the religious education objectives.
Methodology and Research Method:

A) Methodology: This study employs a “holistic and interdisciplinary wisdom-based methodological model.” The term “holistic” specifies the approach to conducting the research, which, in studies concerning humans, must consider the interaction of innate needs with personal, social, historical, and cultural factors. Additionally, the individual, in spite of all his relationships with other beings, is viewed as reflecting the relationships of signs or symbols of an absolute truth, namely God. The term “interdisciplinary” refers to the necessity of integrating psychological, theological, and philosophical findings to achieve a more comprehensive picture of reality. The term “wisdom-based” points to the philosophical source of the model, which is the Transcendent Wisdom (Hikmat al-Mutāʻalīa).
B) Research Method: The model is derived using an analytical-inferential problem-oriented method. That is, questions about the nature of the five topics that collectively form the religious education model are addressed based on accepted philosophical foundations, the specific religious identity model of this stage, and relevant narratives, with methodological considerations on how to understand the text.

Findings: The findings in the objectives section led to the discovery of a system of religious education objectives, including the ultimate goal and achievable intermediate goals for the span from birth to three years. In the methods section, four methods are discussed: 1) internalizing the initial foundations of religious feelings, 2) knowing God, 3) enhancing transcendence-seeking, and 4) empowering the physical dimension. In the discussion on the role of the educator, the educator’s role is considered under the role of God as the primary educator, and the necessary cognitive, emotional, and skilled characteristics for effectively carrying out educational activities are explained. Finally, the method for evaluating the level of religious maturity is presented. The table below summarizes the findings:

Objectives of Religious Education

1. Creating components of the child’s emotional health: trust, safety, courage;
2. Shaping the feeling that the newly entered world is a safe place to live, where the child’s constant inner needs can be appropriately met through the kindness and reliability of parents;
3. Shaping purification of the heart;
4. Creating the capacity to internalize the knowledge of God as a trustworthy being;
5. Internalizing the initial foundations of a range of religious feelings such as safety, tranquility, and courage.

Content

The parents' behavioral model in interaction with the child shapes the content (experiences and opportunities for religious learning) from birth to three years. The parents' and caregivers' behavioral model includes methods of feeding and hygiene, facial expressions, type of clothing, room decoration, toys, and a set of auditory and religious stimuli that shape the child’s detailed, repetitive, and enjoyable experiences, and achieves the specific intermediate and ultimate goals of this stage.

Methods

· Methods for internalizing the initial foundations of religious feelings;
· Methods for shaping the initial foundations of religious knowledge;
· Methods for enhancing transcendence-seeking in the child;
· Methods for empowering the physical dimension to achieve religious education.

Role of the Educator

The role of the educator can be understood in light of God’s role as the primary educator. From birth to age three, the child’s relationships are limited to interactions with parents, educators, and accessible environmental objects and stimuli. Therefore, the educator’s role at this stage is to regulate the child’s interaction with the surrounding world to achieve the specific intermediate and ultimate goals of this period. Fulfilling this mission requires various cognitive, emotional, and skilled competencies.

Evaluation

A checklist containing children’s reactions in real situations.

Discussion and Conclusion: Many parents and educators question whether religious education from birth to age three, before the child has developed the convergence of thought and language, is significant. This significance pertains to whether it currently lays the groundwork for the child’s psychological well-being and facilitates their future religiosity, or if religious education at this age is not particularly important. This study showed that from birth to age three, the initial foundations of religiosity can be formed as an emotional core comprising multiple, indistinguishable feelings. By the end of this period, when language and thought converge, the child can gradually learn words related to God and His attributes, as well as other religious concepts, and can imitate certain religious practices.

Keywords

religious education model of religious education objectives of religious education content of religious education methods of religious education evaluation of religious maturity

Journal of Islamic Education, 2024

Introduction: To ensure that the Islamic Revolution remains connected to the revolution of Imam M... more Introduction: To ensure that the Islamic Revolution remains connected to the revolution of Imam Mahdi (may Allah hasten his reappearance), we should focus on educating individuals who are potential soldiers of the front of truth in practice, with their main characteristics manifesting in three dimensions: faith, servitude, and revolutionary spirit (Razavi, 2017). The selection of the three categories of believer, devout, and revolutionary is based on the statements of the Supreme Leader in describing the main attributes of the great leader of the revolution, which he has elaborated on in various speeches and has introduced as an educational model for the future generation in these dimensions (Moradi, 2021). Attention to these three educational dimensions should begin from early childhood and adolescence and be strengthened over time. Accordingly, kindergartens and preschools provide a very suitable and diverse foundation for fundamental educational planning, and education at these ages will be more stable and beneficial (Yousefi, 2016, p. 161). The authors’ goal in developing an educational space-creation model (a model for creating an educational atmosphere) is to achieve a comprehensive framework for establishing educational objectives for all places, individuals, and capacities within a specific educational environment such as a school or any other educational setting. Based on these premises, the educational space-creation model can be defined as follows: “The educational space-creation model means selecting an approach in education where all factors, elements, and effective contexts in education are simultaneously employed and activated to achieve a unified educational goal within a defined time frame.”
Research Method: To achieve this, the research method and data analysis were conducted using the Colaizzi method (1978) in several stages:

The relevant texts (Quran, hadith books, and statements of the Supreme Leader) were read several times to familiarize the researcher with them and to be able to understand them.
Important sentences related to the topic (attributes of a believer, devout, and revolutionary person) were underlined.
Each important sentence was summarized into a descriptive concept.

The concepts derived from the first three stages that were similar and could be grouped were categorized under a common theme.

The categories were reviewed to group them into larger categories based on similarities and commonalities, which could then be used to describe educational objectives.
The above description was validated by revisiting the studied texts and comparing the description with these texts.
The results from the previous stage were applied to the findings.

In the second step, according to these topics, the general educational objectives for each section were extracted, totaling 24 general objectives. In the third step, specific, behavioral, and educational principles based on the above general objectives were extracted, totaling approximately 52 specific objectives. In the fourth and final step, appropriate educational methods for institutionalizing these topics suitable for preschool ages were written with an inferential and analytical approach by the authors. The inferential orientation of this section is also based on the general principles of religious education. Finally, educational content appropriate to the proposed objectives and methods was suggested within the plan.
Research Findings: The educational space-creation model with the theme of faith, considering elements such as God, the unseen (angels, the Day of Judgment), and the Prophet Muhammad (PBUH), with the overall objective of creating a suitable environment for the manifestation and strengthening of the child’s innate faith, is executable. The required implementation time is one week, and it is suggested that the faith schedule be held during a week coinciding with one of the Prophet’s (PBUH) festivals, using the week’s slogan “There is no god but Allah, Muhammad is the Messenger of Allah” and the gift of walnuts, symbolizing the Prophet’s gift to children. The specific objectives of this model include:

Creating a foundation for the manifestation and strengthening of the child’s innate faith in God.
Understanding the concept of the unseen and explaining its instances and the relationship of humans with these instances.
Creating a heartfelt connection of children with the Prophet (PBUH) and understanding the reason for his mission to strengthen faith in the Prophet (PBUH).

Table of Educational Space-Creation with the Theme of Faith

Execution Space

Method

Content

Pursued Goal

Science Workshop

experiment with sugar in water, oxygen, heat, light

Many organisms are not visible to the naked eye; what are the signs of each organism?

1 and 2

Classroom Space

poetry, painting, hadith

poetry and painting: about the loving relationship of the Prophet (PBUH) with children. Free painting: Me on the Day of Judgment, related hadith for each goal

1, 2, and 3

Free Class

pristine nature

spring season: a reminder of the Day of Judgment, discussion on divine unseen assistance. order, beauty, and harmony of the world: faith in God

1 and 2

Story Room

teacher’s monologue

the Prophet (PBUH), the gift of walnuts to children, the Prophet (PBUH) and long and short prayers. Book: God is very knowledgeable.

Thinking Room

discussion on philosophy for children

theme: I came to know Allah through the breaking of determinations.
principle of avoiding potential harm

Play Room

the games of tic-tac-toe and snakes and ladders, hide and seek

explanation of the reason for sending prophets. Explanation of the unseen matters

2 and 3

Morning Program

breakfast feast (2 days).
singing and practicing the anthem and hadith in the class

barley bread, cheese, walnuts, milk

Break Time

virtual panel (first-person: the Prophet (PBUH))

the Prophet’s (PBUH) requests from children

Media

film screening,
mobile visual library

clips from the films “Muhammad: The Messenger of God” and “Muhammad: The Swallows and the Army of the Elephant” (divine unseen assistance), various activities of the Prophet (PBUH) in different dimensions

School Space

celebration of the Prophet’s (PBUH) birth, the mission (Biʿtha), and faith

celebration preparation by children. symbolic celebration of the bond between me and the sky

1, 2, and 3

Excursion

hiking, mosque, the city shrine (of the offspring of an imam)

practical explanation of the reason for sending prophets. practical connection in the house of God and the house attributed to the Prophet’s (PBUH) children

1 and 3

Group Activity

storytelling

weekly topics: divine unseen assistance. I came to know Allah through the breaking of determinations.

1 and 2

Home Activity

completing the list of transferring weekly concepts to the home

a list of unseen matters and divine assistance to the family

1, 2, and 3

Discussion and Conclusion: If we consider the foundation of the philosophy of education to be based on assumptions such as the inseparability of education, and on having a hierarchical view of the subject of education, and also believe in the principle of holistic consideration in the aspect of education, and under this principle, in the methodological aspect, to strengthen and enrich educational objectives, we utilize all involved elements and factors, and also in the content aspect, mobilize data towards achieving a unified purpose, and finally have a correct understanding of the timing of achieving objectives, we arrive at a native model that can be referred to as educational space-creation model. Undoubtedly, native educational models can have mechanisms that address the shortcomings of Western models in terms of their conflict with the internal philosophy of education. Although we are not independent of Western educational modeling in education, this does not mean we should ignore the depiction of native models based on our philosophical foundations of education.
According to this introduction, the advantages of this research plan can be enumerated as follows: a) Having a theoretical basis and presenting a model with a view to its intellectual and philosophical foundations; b) The comprehensiveness and applicability of the model in providing an operational pattern; c) Comprehensive utilization of educational elements and capacities towards achieving educational objectives; d) Meeting the higher-level objectives of the education system in the form of operational elements; e) Visualization and modeling of the depicted model in the form of scheduled work tables to facilitate the planning process for those in charge of education.
Finally, the practical findings of the research indicate that the major and minor objectives of religious, moral, and revolutionary education can be transformed into micro and multifaceted parameters within the framework of the model, and by utilizing all the capacities of the educational environment towards achieving educational goals, enrich both educational processes simultaneously. This model can serve as a pattern and model for all educational levels and subjects, as well as educational activities, although, due to the freedom of action in preschool levels and the existence of multiple educational capacities at these levels, this model is introduced in the present article for the preschool group. This requires determining goals, depicting the components of the educational space, and aligning and coordinating these two educational aspects. What still requires research and standardization is enriching the educational objectives in our model compared to other similar or Western models in practical and tangible educational spaces. Therefore, it is suggested that our model be compared with other educational models in the field and the experimental ...

Journal of Islamic Education, 2024

Introduction: Literature, throughout the history of any nation, can reflect truths, events, occur... more Introduction: Literature, throughout the history of any nation, can reflect truths, events, occurrences, joys, sorrows, and undeniable epics. When it receives the special attention of the literati and intellectuals of its time, it gains distinctive features in other eras. In literature, the writer uses words, events, occurrences, and emotions to convey the essence of the message to the audience through desired methods and tools. Iran, a country with an ancient history, has undergone numerous transformations, including the eight-year Sacred Defense epic. The imposed war or Sacred Defense, which occurred after the Islamic Revolution, left deep impacts on all layers of Iranian life due to its relatively long duration. Consequently, it influenced Iranian literature to the extent that a specific genre called "Sacred Defense Literature" emerged. Thus, the issues of Sacred Defense were prominently reflected in our contemporary literature, including poetry and prose. The genre of poetry, especially poetry for children and adolescents, due to its unique characteristics compared to other cultural and artistic genres, has absorbed the most influence and impact from the tumultuous moments of the revolution and war. It has provided a suitable reference for future generations to examine and analyze how a culture, known as Sacred Defense, was formed and how it impacted on children and adolescents. Today, our writers and poets have tried to explain and value it through fictional literature and poetry. One of the methods used to address martyrs is thematic narratives, with numerous works in this field in poetry observed. Therefore, this study aims to examine the themes of martyrdom in the poems for children and adolescents published between 1979 and 2016. Research Methodology: This study is an applied study conducted using content analysis. Fred N. Kerlinger defines content analysis as a method for studying and analyzing communications systematically, objectively, and quantitatively to measure variables. In this method, the researcher analyzes the produced messages to find answers to his research questions (Khanifar & Moslemi, 2018, Vol. 1, p. 79). Initially, the use of this method was limited to analyzing texts where the repetition of identified words would be examined. Today, content analysis has evolved into a scientific method, promising the fruition of inferences primarily derived from symbolic verbal data and communications, encompassing fundamental topics in psychology, sociology, educational sciences, communications, politics, etc. The statistical population of this study includes all poetry books published for children and adolescents. To identify these poetry books, information on all poetry books for children and adolescents, published between 1979 and 2016, was obtained from the Iran Book and Literature House, totaling 108 titles 1. As The statistical population of this study was limited, all titles were analyzed, and sampling was avoided. To collect the necessary data, including

Islamic Education, 2006

The possibility of Islamization of humanities (and Educational Sciences as one them), has been a... more The possibility of Islamization of humanities (and Educational Sciences as one them), has been an important discussion among the Muslim thinkers in recent years. Several definition of Islamized science have been suggested through this article and among them two definitions have been considered as the most appropriate ones as below:
1st definition :The Islamized science is an empirical science which has been influenced by Islamic principals and teachings and has found a new form and shape.
2nd definition: The Islamized science is a collection of religious teachings which is collected,compiled and regulated in a particular subject (such as Educational Sciences) It seems to be possible to Islamize the Educational Sciences based on above mentioned definitions.
Non- empirical principals, goals, values and teachings can be very influential on an empirical science. Many reasons can prove this influence and based on this influence, the author believes that Islamic educational sciences can be formed according to the first definition.

To prove the application of the second definition, it is necessary to clarify the area of religion functions. Since the most important mission of a religion is to guide the people toward spiritual perfection and it is completely similar to the goal of education, and according to lots stable reasons and witnesses, the religion has preserved its deep and perfect mission, the author believes the Islamized Educational Sciences can be derived from religion of Islam.

Islamic Education, 2006

Islam (as a school of thought) has its own special educational system which is basically differen... more Islam (as a school of thought) has its own special educational system which is basically different from other educational systems. In the present time, it seems to be necessary to study on the roots of these distinctions. To clarify the elements of education such as goals, programs, methodology, and evaluation system and so on, it is necessary to theorize on human life areas from one side, and to obtain the consequences and educational implications, from the other side.
Among the mentioned elements, the elememt of goal needs a new clarification. The present article tries to make a new clarification of Islamic Education goals based on human life realms .The results of the research show that designing and selecting educational goals need a theory and interpretation of human life in its different areas and considering them as a constant equilibrant whole.