دکتر سید احمد رهنمایی

Being based on a set of beliefs, values are prescriptive entities which are organized and presented as to realize the contents of those beliefs. Beliefs as foundations and values as dos and don'ts are in fact considered to be two main cornerstones of a school of thought. It is a fundamental problem in the realm of values to identify criteria for value concepts. To pursue this aim, the present paper seeks to explain the above-mentioned criteria from Allamah Misbah’s standpoint by using an analytic descriptive method and sometimes adopting a traditional deductive approach. The findings of research show that the criteria for weighing up values, which are considered by Allamah Misbah, may involve elements such as capability to be systematized, authenticity, rationality, stability, transferability, depth, being in line with the end of creation, strength, divine guardianship, and motivation. The collection of Allamah Misbah’s works and in some cases his rules of conduct are among the sources and tools of this study.

Family life from Islamic point of view is established upon three pillars: novel faith, steady morality and firm affections. The Qur’an, considering the family system as one of Divine Signs, regards the manifestation of the Allah signs in family life as the key excel of these three pillars. This divine manifestation is the main instrument for the creation of tranquility over the family atmosphere and lays the groundwork for the appropriate and qualified upbringing of children. Creating a man and a woman with the same human identity, establishing a special marital relationship for them to achieve tranquility, creating affection and compassion between couples on the threshold of marriage to continue an ideal family life full of tranquility, and calling people who think to think of the family system, from the stage of creation to its growth and his develpment as one of the divine signs, these are four things that Allah has drawn a ray of His presence by expressing them. Relying on the guidelines of the Qur’an and Ahl al-Bayt (a) and using the exploratory method, refering to the available sources, including the ‘three-dimensional pyramid of the human psyche’ theory, the present paper aims to show that the two personality traits, affection and compassion, are considered as a strong support for creating and institutionalization of tranquility and providing conditions for raising children in family life. Following such an analysis, the approach of the Qur’an to the place of affection and compassion as two examples of divine manifestations and their role in spreading tranquility to the field of family members’ insight, attitude, and behavior is explained so that, in his next research, every researcher, beyond the current study, can use the principles derived from this analysis for family counseling from the perspective of Islam.

Enjoining good and forbidding evil can be analyzed from various aspects. The present article seeks to explain the relationship between these two duties and the rule of law by relying on complete interpretation of the verses of enjoining good and forbidding evil and the guidelines of infallible figures. The more we adhere to the commandment of the good and the prohibition of the evil, the more we will show commitment to the laws approved by Islam. The training of a law-abiding human being is one of the educational goals that is considered for enjoining the good and forbidding the evil. To meet that end, one requires strong foundations, sound principles and methods commensurate with the dissemination of divine culture and values. In order to achieve the desired result, there is no option but to train a law-abiding citizen in accordance with Qurchr('39')anic manners and values.

In the present article, by reviewing the Islamic worldview, the convergence of beliefs and values and its role in moral education becomes clear and justified. In the common sense, values are a function of beliefs, and thus the convergence of beliefs and values seems natural. For example, monotheism clarifies the value of the monotheistic moral education and the avoidance of polytheistic morality. According to this harmony, one should be equipped with the monotheistic moral training by knowing God and believing in His oneness. Therefore, in the framework of understanding the theomorphic monotheism and divine wisdom, considering the close relationship that is present between beliefs and values, relying on each of the two realms is enough to evoke attention to the other realm. Due to the interactive relationship between ethics and beliefs, this type of convergence, especially in the realm of ethics, is regarded as axis of moral education and leads to the perfectionist movement of mankind and the strength and efficiency of moral education.

Although several studies have been accomplished in the field of post-modernism and many issues have been offered in relation to the post-modern thought and approach to current problems, events and phenomena so far, none of these studies and efforts have analyzed or criticized post-modernism and its role in producing life meaning crisis in western culture and thought. The present article, relying on Islamic teachings, is going to explain the role of post-modernism – with any interpretation and analysis – in generating life-meaning crisis. A brief look at post-modern knowledge of human being indicates that a subject such as "human being from birth to death" has preoccupied the post-modern philosophers more than anything else. In fact, subjects and items related to knowledge of human being are considered as the most significant issues in the eyes of post-modern theoreticians. Conceptualizing of the term "post-modernism" and explaining its manifesto and principles in brief, the present article evaluates and criticizes post-modern perception of human being and its role in generating life-meaning crisis. The study will come to conclude that the only way to get rid of the above-mentioned crisis is to establish the knowledge of human being on the basis of a valid, genuine and authentic world-view as well as the right, genuine and lasting beliefs.

The manifesto of the second step of the revolution has issued in two separate sections. at first, the blessings of the Islamic Revolution have been referred to in a sevenfold and, then, with a hopeful and promising, a seven set of recommendations has been given to preserve the Islamic Revolution and guarantee its bright and happy future. The article, relying on the first sevenfold, has tried to explain the innate and theological principles of this part. In this regard, the Qurchr('39')an and the narrations of the Infallibles (a), as the main sources, as well as the guidance of the late Imam and the Supreme Leader of the Revolution, as the main documents of the Islamic Republic, have been used. All the seven axes of the manifest are in accordance with human innate will and based on the theological principles of Islam. Thus, with an innate look is reasonably accepted for all those basing their mind and acts on innate at first and, then, it would be a reason and guide for those agreeing with the principles. The in this research, descriptive-analytical method with exploratory-inferential approach has been used to provide clear analysis of the mentioned bases based on Quranic and narrative evidences.

This study examines the special capacities of wilaei-jihadi education for the creation of Islamic civilization. The main question of this paper is: what are the spiritual, religious, political, legal, cultural and social capacities of wilayei-jihadi education, on a national scale and transnational scale, for creating a universal civilization? Using a descriptive-analytical method, this paper offers an answer to this question by demonstrating the synergistic relationship between jihadi and wilayei spirit and the combined role of these two factors in preparing the ground for the creation of Islamic civilization. In this regard, this paper refers to the prominent role of the Islamic Revolution he country the region, and the East and West, which represents part of the capacities of wilaei- jihadi education, to demonstrate the capabilities, competencies and effects of this type of education and the international role it plays in the realization of Islamic civilization. Wilayei- Jihadi education has a leading, progressive and direction-setting educational role; it has a bright prospect, which not only falls whithin the scope of the Islamic Revolution and the aspirations of the great founder of the Revolution, but can also contribute to accomploishing the lofty goals and ideals of the Islamic system within the scope of Islamic civilization.

From the Islamic point of view, seeking wisdom and purification of the soul are two essential and primary goals of education, insofar as without the achievement of this goal, the main mission of education will not be fulfilled. A fair and wise approach to these two outstanding tasks requires the gradual and natural separation of talents and their prioritization in benefiting from knowledge and purification of the soul, rather than imposing such separation on the educational system from the outset. Reviewing the multimodel system of education in the Islamic Republic of Iran, the present paper aims to provide a model of education through the modulation of top, good and mediocre talents. The cooperative interaction and synergy of top, good and mediocre talents have been analyzed in this model. Reviewing and examining the current status of education, this research mainly aims at paving the way for an appropriate transformation in the content, method and structure of education in order to achieve the desired situation as outlined in the Document of Fundamental Transformation of the Education. The research method is descriptive-analytical, and while describing and analyzing the current status of multiple education models, the paper emphasizes the design of a comprehensive education model as a superior model in comparison with other educational models.

The present paper which takes a probing look at the Quranic approach to cherishing of values, examines the perception of Al-Mizan Commentary in this respect. The very values belong directly to education in cherishing of values. There are many instances in the Quran and transmitted traditions in which the question of values is directly dealt with and a judgment is made about them. Such values as "truth and falsehood", "garment of piety", "prayer", " Jihad", "faith", "polytheism", "a good word", "a corrupt word", "noble moral traits", "justice" and "the beauties of our sayings" are among the instances of such evaluation in the discourse of the Quran and traditions. Given this, this paper, using a descriptive-analytical documentary method, tries to expound the approaches used by the Qur’an to the question of values in Allamah Tabatabai's view.