جستجوی مقالات مرتبط با کلیدواژه « Islamic education » در نشریات گروه « علوم تربیتی »

Among the populations loyal to the Islamic Revolution of Iran, there are many educational styles that have in common a model of education based on the Islamic Revolution, which is known as "Revolutionary Education".The present article tries to deal with the concept of "revolutionary education" with the method of conceptual analysis. For this purpose, at first, the types and meanings of revolutionary education were formulated, and then, with the aim of providing a normative definition of "revolutionary education" and "revolutionary man", the semantic elements of "revolutionaryism" were and further, the conceptual boundary of "revolutionary education" with similar concepts in the insider discourse, i.e. Mahdavi education, jihadi education, Basiji education, as well as rival discourses, was defined. After researching and analyzing the meanings and types of "revolutionary education" as well as examining its semantic elements in the discourse of the Islamic revolution, in the definition of "revolutionary education", on the process of helping the educator to fight for justice and rationality with non-divine rule, and acceptance and commitment to divine legislative sovereignty; Along with approval, participation, supervision and criticism were emphasized in the Islamic government. Also, the concept of "revolutionary education" in other discourses (post-modern, neo-Marxist and critical approaches) is different from this concept in the discourse of the Islamic Revolution, in terms of infrastructure and superstructure.

The subject of this article is to examine the ways of encountering extra-religious ideas in the works of Islamic education thinkers. The purpose of this research is to critically examine and consider the differences in the situations, circumstances, intellectual preferences of the writers and their different goals in choosing a specific way of dealing with extra-religious ideas, and the method of hermeneutic analysis has been used in it. The results show that as the educational approaches are different, including philosophical, institutional, and narrative, diversity can be seen in the methods of entering extra-religious ideas, each of which has its advantages and limitations, And it can be classified along with some examples in the titles of independence-oriented (Shari'at Madari), fundamentalist (Ilm Al-Hadi), progressive competition (Safai Ha'eri), integration (Bagheri), protectionist (Qutb), instrumentalist (Mazlumi), Pathological (Kilani) and Responsive (Mothari) and in three general categories of impact on the audience's vision, strategic and dealing with atheistic ideas (for general, special and expert audience).

In the current era, not only in Islamic societies, but also in many human societies, the ground has been provided for the revival of Islamic thought and the revival of Islamic educational lines and system. Based on this, the aim of the present research is to represent Islamic education in the analysis of the content of Sahifa Sajjadiyeh.

The research is in the form of qualitative research in humanities. Therefore, in order to represent the Islamic education from the book of Sajjadiyeh, a qualitative method with "text analysis" has been used. According to the nature of the research, the statistical population includes the entire book of Sahifah Sajjadieh, which was analyzed using the total number method. To collect information and data in this research, a suitable checklist was designed. In order to check the validity, the findings of the research were presented to the participants and the text of the theory was studied by them and their points of view were applied. To calculate the reliability, the percentage of intra-subject agreement was calculated, and the agreement coefficient was estimated at 0.82. Finally, the data was analyzed by the Strauss-Corbin method and through three stages of open, central and selective coding.

From the integrated and final form of the basic themes extracted from the analysis, the number of 54 sub-categories in the form of 5 components of the paradigm model (main component) was determined. Based on this, the 5 main components include; The meaning component of education has 8 indicators, the factors influencing Islamic education have 7 indicators, the underlying factors of Islamic education have 16 indicators, the dimensions of Islamic education have 9 indicators, and the factors inhibiting Islamic education have 14 indicators.

In order to represent Islamic education, by examining and analyzing the statements of Imam Sajjad (a. s.) in the book of Sajjadiyah, an attempt was made to discover and select the content categories and the characteristics of the elements of a model to represent Islamic education, so that a suitable model for Islamic education can be developed.

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 it was shown that the process of doing research in Islamic education was, similar to other sciences, made up of two stages (i.e., theorization and theory evaluation). The stages of theorization in that science started with theorization about educational goals, proceeded by investigating the foundations, principles, and other educational elements, and ended with theorization about educational issues. The results showed that the scientific dimension of the theories was approved when they reflected reality and were agreeable, generalizable, and coherent, while the religious dimension relied on their reference to the divine message. Thus, reliance on the divine message as the only source of achieving educational goals was considered the most significant factor in the Islamicization of science at the first step of the study, and reliance on divine educational goals with the assistance of reason and experience was theorized as the guarantees of achieving the specified goals in the investigation of the foundations and other educational components. Therefore, reference, efficacy, and internal and external coherence were introduced as the criteria to evaluate theories on Islamic education.

The important point about religious extremism is that the problem of extremism is not only specific to the Islamic world, but also includes the followers of other divine religions. In the Qur'an, God warns the People of the Book about exaggeration and extremism and forbids it (Ma'idah, verse 77).Exaggeration and extremism in religion has taken various forms, but the worst form of exaggeration is the form that leads to polytheism. . One of the forms of polytheism among Christians was that they said that God is three while being one. One side of the wrong relationship of having a child to God has been another extreme form of Jews and Christians regarding prophets (Repentance, verse 30); Among the Abrahamic religions, Islam is a realistic and truth-oriented religion. This religion used all its efforts to prevent the repetition of what happened to other religions. Therefore, this research aims to answer some important and fundamental questions, what are the foundations of religious extremism and how can these foundations be criticized? And what do the extremists who commit heresy and commit the worst crimes against humanity throughout history in the name of Islam, what do they really know about the Quran? Is there a relationship between the Quran, the last prophet and the rise of religious extremism? Is extremism in religion and giving an extreme interpretation and image of religion and its teachings recommended in the Qur'an? And is the role of Islamic teachings in human education effective in moderating extremism?

Islamic thinkers have presented their educational ideas by benefiting from two important and rich sources of Islam, that's mean the Qur'an and the Sunnah. Therefore, the present study, focusing on the educational opinions and teacher behavior of Faiz Kashani and Shahid Sani, two great Islamic thinkers, seeks to identify the components of Disciple-educating in their opinion. The thematic analysis method was used in this qualitative research. In this way, the book Al-Mahja Al-Bayda authored by Faiz Kashani, and the book Maniya Al-Marid authored by Shahid Sani, which are in the field of moral education and in which the mutual etiquette of the student and the teacher is discussed, were selected and analyzed using the purposeful sampling method. In this way, 21 overarching themes were identified in the reviewed documents, which were categorized into two organizing themes of ethical behavior (11 themes) and scientific behavior (10 themes), and finally, all themes were placed under the overarching theme of Disciple-educating. The findings of the research showed that among the inferred themes, 9 themes; Kindness and benevolence, chastity of self and purity of intention, observance of fairness and respect, God's pleasure, humility and modesty, implicit inhibition, attention to understanding and talent, gradual education and ranking of materials, accompanying science and practice have more richness and in The reviewed works have had a rich presence and are considered the most important components of Disciple-educating from the perspective of Faiz Kashani and Shahid sani.

The purpose of the current research is to present a framework of education as an Islamic education approach; The present research was conducted with the qualitative method of content analysis. In short, guardian education is education that is based on divine guidance and the guidance of divine saints. The main problem of the research is to be able to establish the basis of an Islamic education system based on the Holy Quran and hadiths; which is based on Wilayat because it is the main pillar of Islam. The parable of the family tree in the Holy Qur'an refers to the network of faithful people centered on divine saints, so it seems to be a significant parable for the education of nobles. The research questions are, first of all, what is the definition of guardian education in the Holy Qur'an with the focus of the Shajra Tayyaba verse? Secondly, what are the goals, principles and methods of Islamic education and training based on the meanings of the provincial education system? According to the findings of the research, the education of a noble in the parable of the family tree is a network education that through the connection and heart connection of people to the saints of God as people with two characteristics of vitality and courage; and the acceptance of their leadership has been done; And the negation of the arrogant guardianship will free people from the cultural, economic and political systems of lords and serfs". , the need to be networked and hierarchical in the educational structure and the need for constant education and learning of the general public. The methods of provincial education include dynamism and flexibility, liberating people from material and mental bonds, teaching wisdom and finally cooperation and empathy.

The purpose of this study is a) to explore and explain philosophically the foundations of TeWhariki (New Zealand National Program in early childhood education(ECE) ) and b) to do a critical review of the emerged foundation based on education philosophy in Iran. The research method adopted was a descriptive-analytical one in which an external review of TeWhariki’s philosophical foundation was carried out. The main findings are: a) TeWhariki is based on empowering the child to discover inside and outside of the self, making emotional relationships, paying attention to local and global culture, participation of all stakeholders in ECE, and accepting cultural pluralism; b) different philosophies are its educational foundation; c) it considers a spiritual origin and destination for human beings, pays attention to various aspects of the child's existence, benefits from national culture and indigenous tradition and pays attention to the role of family. From the perspective of "Philosophy of Education in Iran", TeWhariki ignores the role of religious teachings in child’s education, it does not rely on a comprehensive philosophical and value system, and there appears to be a kind of hidden relativism inside.

In the sphere of politics and in political studies, discussing the enemy and enmity and negating and proving them leads to lengthy discussions. Some views speak of purifying the enemy and try to theorize capitulation and negate resistance, trying not to introduce the enemy and his enmity in the curriculum in political education. The present study, from the perspective of the philosophy of the curriculum and based on the inferential research method, seeks to answer the following questions: ‘What is the ruling on knowing the enemy in education and how desirable is including this knowledge in the curriculum from the perspective of educational jurisprudence?’ For this purpose, eight arguments from the Qur’an and hadiths were presented and examined in an inferential way. The findings showed that knowing the enemy in education is obligatory in terms of prevention, enjoining what is good, inviting, and also in terms of the duties of the Islamic government as well as the equipment of forces and readiness for jihad and defense and incitement to it.

The present study was conducted with the aim of improving the quality of higher education in Islamic education from the perspective of professors and students in post-corona by descriptive survey method. The statistical population includes professors and students of Islamic education courses in national universities. 354 professors and 384 students were selected as a sample by random sampling method. Data were analyzed based on descriptive statistics and T-test using Spss22 software. Findings show that adapting the content of curricula and educational programs, providing physical infrastructure of universities, improving the level of capabilities and abilities of professors, a fundamental review of teaching methods and delegating authority to teachers in education And research, the job status of teachers of Islamic education courses in the future, highlighting the role of Islamic education courses in removing students' skepticism, the need to synchronize the processes of teaching and instructing teachers and determining the position of professors of Islamic education in the goals of the Islamic Revolution have high priorities. Also, the opinion of the statistical sample group is that the classes should be continued in combination (present and virtual). With the implementation of this research, we can take a step towards achieving the educational goals and appropriate policy-making in the group of Islamic education courses of universities.

The dynamic components of the philosophy of education should be identified for developing a dynamic system of Islamic education. The main purpose of this study was to develop a dynamic system of Islamic education using the dynamic components of education. The Delphi qualitative survey method was used. These components were considered as independent variables. To enumerate the dynamic components of the philosophy of education, 54 default high dynamic subcomponents were initially categorized into nine more general components. A community of 151 experts in the field of Philosophy of Education was considered nationwide, of whom 20 people completed the validated Tuckman semantic differentiation questionnaire. Convenience sampling was used to select samples by controlling the variables of teaching experience and higher academic qualifications. Kendall’s W test was used for a measure of agreement among experts in the SPSS software using descriptive statistics. The results showed that all nine hypothesized components and their sub-components were approved by the samples, and a dynamic system of Islamic education can be designed consisting of these nine components. The components were foresight, use of advanced technology, exchange of information and communication, harmony with nature, security, flexibility, reliance on revelation, the constructive role of humans in education, and being systemic. As a result, a dynamic system of Islamic education consisting of these nine components was designed and presented. This model is recommended for use in Iran’s education system.

The main goal of the current research is to analyze the foundations, goals, principles and methods of rational education from the perspective of Martyr Motahari for the formal education system. The method used in this article is a qualitative method written in a descriptive and inferential analytical way. The society of analysis is a collection of his books, descriptions and articles. The findings indicate that he has defined and explained the goal of rational education in the sense of creating the necessary grounds for the cultivation of the intellectual faculty, in order to achieve and reach the status of a complete human being, and addressing and paying attention to this educational dimension is one of the requirements of all systems, especially The formal education system has taken into account, because the great mission of this system is to cultivate critical thinking, conscious thinking and correct judgment.The most important principles of intellectual education from the point of view of this famous philosopher are: "Practical reason is affected by the states of the soul", "Thinking and learning are the basic elements of the education of reason", "The difference in human minds is essential", "All the laws of reason are with human nature. is coordinated" and Then the principles of rational education were mentioned (the principle of training practical reason through self-cultivation, the principle of rationality, the principle of the necessity of learning science, the principle of believing in the naturalness of differences in intellect in humans, the principle of aligning education and training with human nature, etc.). Finally, the methods and solutions of rational education were discussed, and some of these solutions are the method of cultivation, the method of getting used to thinking and rationalizing, the method of education based on individual differences, and the method of modeling and being a role model

The purpose of this article is to present the model of Islamic education in the flow of love. Addressing this issue can contribute to the richness of the discourse and model of Islamic education. The obvious purpose of this study is to identify the dimensions and components of Islamic education in re-reading the Ashura event. Using re-research, on the one hand, is used as a fundamental goal, and on the other hand, calmly "uses the results of research in education and helps to adopt regulations related to the education system." The latest type of application is used. The context theory method has been used to answer the researcher's questions. The statistical population of the present study is all the opponents who have narrated the incident of Ashura.In this regard, with the method of typical case sampling, the source of data collection was the murder of Lohoff Sayyid bin Tawus. Of course, in order to achieve the final saturation of the data, the books of Nafs al-Mahmum, Muhan al-Abrar, Abi Makhnaf, Qomqam Zakhar and Samsam Batar, and the assassination of Hussein (as) were also examined and analyzed. The findings are based on the fact that "inheritance", "environment", "cognition and awareness", "time and time" and "choice and freedom" as the underlying factors of education and the factors of "guidance", "needs assessment", "monotheism" "" Interaction of appearance and interior "," nutrition "," sub-religions "," pragmatism "," family strength "were recognized as effective factors in education.An important factor was also counted as a deterrent to education, which was "moral vices." The consequences and results of training in the Ashura event were based on "moral virtue", "rationality" and "martyrdom".

The purpose of this study is to investigate the position of epistemic knowledge in the philosophy of Islamic education and explain its educational implications. Since the basic purpose of creation is science and knowledge. This article uses a descriptive-analytical method to examine the place of epistemological knowledge in the philosophy of Islamic education and explain its educational implications. And seeks to introduce educational works, barriers and areas of access to epistemic knowledge. The findings indicate that knowledge is not only the goal of education but also the basic goal of creation and the highest blessing after the blessing of creation. Epistemic knowledge, a kind of self-knowledge; and piety, sincerity and self-cultivation are among its foundations. This knowledge is sometimes in the form of Inspiration and sometimes in the form of inspiration and sometimes in the form of hadith. Self-awareness, Fear of God, the cry of submission and submission, belief in the Qur'an, sobriety and patience, silence, harmony of speech and behavior, humility, worship and religious imitation are among its educational effects. The education that is based on knowledge and cognition in the name of the Lord is the education that leads to the perfection and happiness of man, as well as the spread of peace, brotherhood and unity in his life.

This research aimed at investigating the effectiveness of teaching spiritual intelligence based on teachings of Islamic education on the afterlife belief and religious orientation of students in Farhangian University of Kerman.

The research method was semi-experimental with a pre-test/post-test design of the control group. The research population included all students of Farhangian University of Kerman in the first semester of 2022 academic year, consisting of 1830 subjects. Fifty people were selected as a sample using available sampling method and were divided into two experimental (25 subjects) and control (25 subjects) groups. The experimental group was trained in spiritual intelligence based on the teachings of Islamic education in 8 sessions of 90 minutes, and the control group did not receive any intervention. The data collection tools were Ebrahimi and Bahrami eschatological questionnaire (2011) and Bahrami religious orientation (2008). Data analysis was done using descriptive statistics, analysis of covariance, and SPSS-22 software.

The results showed that teaching spiritual intelligence based on Islamic education teachings significantly increased the afterlife belief and religious orientation of students (P<0.001). The amount of this effect based on the effect size was 0.58 on the afterlife belief and 0.46 on religious orientation.

Based on this study, we may suggest that a plan should be considered in universities to familiarize professors and students with the content of spiritual intelligence based on Islamic teachings, so that the Islamic education and training are internalized in them.

The most basic purpose of teaching the Qur’an is to understand its lessons and to follow its orders. Therefore, teaching the Qur’an is a segment in the educational process of humans. The purpose of the present study is to review the Noble Qur’an education based on the ideas of Safā’ii Hā’eri. With regard to recognizing indicators of teaching the Qur’an, the method of study is descriptive analysis and the quality of the perceptions was validated by semi-structured interviews with the son of the master. Relying on the educational foundations and points extracted from the ideas of ‘Ali Safā’ii Hā’eri, teaching the Qur’an requires some criteria: Firstly, the educational purposes should be substantiated before the age of puberty so that a person who wants to learn the Qur’an would be able to resist offensive ideas and prepare the background to understand educational purposes of the Qur’an. Secondly, as a result of puberty and completion of cognitive and rational backgrounds, he/she would be able to understand the necessity of revelation to clarify the reason for referring to the Qur’an. Thirdly, after preparation and understanding the necessity of revelation, he/she would be able to go through procedures of perception and comprehension of the Qur’anic insight. Process of perception of the Qur’an from the view of Ostād Safā’ii Hā’eri, involves having a thorough grasp of the Qur’an which requires the skill of appropriate reciting and basic comprehension of meaning. After having a thorough grasp of the Qur’an, it is necessary that in an encounter with the Qur’an, he/she starts to learn the process of asking questions and contemplation upon them.

The key role of education is to train knowledgeable and inquisitive people who in the face of complex situations, instability, and growing relativism in the present and future of the world, have the ability to critique and interact constructively with it. Accordingly, the course of Social Studies, based on the Monotheistic Naturalist Approach and its specific goals of cultivating active, thoughtful, exploratory, selective, free, and self-purifying individuals, especially in elementary school, plays a decisive role meanwhile. The idea of the present study to achieve the ultimate goals of this course is to focus on the concept of "identity" as one of the most fundamental concepts of the Monotheistic Naturalist Approach as well as the key concepts of the elementary school Social Studies textbook collection. Accordingly, the purpose of this study is to provide a new model for teaching this course based on the macro concept of Identity. This research was conducted by qualitative content analysis method and its research population was elementary School Social Studies textbooks. As a result, in elementary school, Social Studies textbooks, the concepts of Individual Identity, Social Identity, Historical Identity, National Identity, Political Identity, Economic Identity, Civilized Identity, Religious Identity, and Cultural Identity are discussed in a distinct but heterogeneous manner and other types of Identity among the two important branches of Gender Identity and Digital Identity, in general, are ignored. In order to achieve the macro goals of the curriculum based on the Monotheistic Naturalistic Approach, the present study offers basic suggestions for compiling learning units based on the existing branches of the concept of Identity in the content of the mentioned books and the neglected ones.

Political education is one of the areas of education that is considered in the educational system focused on socialization. Examining the thought and behavior of politicians who have ideologically and morally acceptable characteristics can provide components for political education that, in addition to credibility, can be used and are close to reality. Therefore, the purpose of this study is to investigate the components of political education based on the views and biography of Ayatollah Mahdavi Kani. Due to the existence of appropriate written sources in this field, by purposeful sampling method, the most relevant written works left by Ayatollah Mahdavi Kani, including political education topics, were selected and after initial monitoring, the main body of data was provided. The selected sample includes books written by Ayatollah Mahdavi Kani, books written about him, interviews, and an oral history. By choosing the method of content analysis, while studying the documents and compiling study files as a unit of analysis, using the commonalities between the themes, four general concepts were finally obtained. These concepts are: (1) Shari'a with three themes of obligation to perform one's duty, adherence to the principle of Velayat-e-Faqih and observance of human rights, (2) Lawfulness with the three themes of avoiding law-breaking, acting on the basis of law and preventing lawlessness, The result of this research shows that the patterns that appear between the themes and concepts are overlapping and parallel; Thus, in the practical view and biography under study, Sharia is the foundation of other concepts, and being revolutionary is based on law and morality, on the foundations of Sharia and the teachings of Islam.

The relationship between religion and education has long been considered. And for some time now, the presence and absence of religion in formal public education has been considered. And various ideas have been put forward to eliminate religion in school. The idea of "Teaching about religions" as an alternative to "teaching religion" Was raised and promoted since the 1950s. The purpose of the idea of "Teaching about religions"is to teach peace, tolerance, respect for others, and to teach religions as historical and cultural categories. And knowledge, commitment, faith and belief in a religion are not considered. with regard to the influence and promotion of secularist ideas in education,this article seeks to examine this idea from the perspective of educational jurisprudence.And make seven arguments on the prohibition and sanctity of the above idea. And ban the idea of "teaching about religions" intellectually because of the ugliness of oppression and misleading others.Also to critique this idea by means of jurisprudential arguments. And prove the idea of "teaching about religions instead of teaching religion" jurisprudential prohibition due to the domination of infidels, the prohibition of misleading others