تربیت

The purpose of this research was to qualitative content analysis of the book written by Shahid Morteza Motahari entitled "Education in Islam". The present qualitative research is based on interpretive paradigm, it has an exploratory nature and an inductive approach. The research method was qualitative content analysis based on conventional approach. The unit of study was the book of "Education in Islam". Using purposeful sampling, sentences or quotes were selected that express the opinions of Shahid Motahari. The recording unit in this study was the theme, and the context unit was the paragraph. Open coding, continuous comparison of data, and note-taking were used to explore basic themes, organizing themes and global themes. To ensure the quality of the results were used four criteria of credibility, dependability, confirmability and transformability. The results of research were designing a model for Islamic education consisting of 195 basic themes, 39 organizing themes and 7 global themes. The main themes included: Objectives, dimensions, characteristics, content, principles, methods, and factors of education. It is suggested that the extracted model be used in the design, implementation and evaluation of curricula.

The objective of the present study is to examine the ruling regarding the obligation of upbringing from a jurisprudential perspective. The research method is document–analytical and qualitative, with data collection based on evidences derived from Kitāb, Sunnah, ijmāʿ, and ʿaql. The findings indicate that upbringing is a continuous and dynamic process aimed at the holistic development (physical, cognitive, psychological, affective, social, etc.) of the child, facilitating his/her attainment of existential perfections. In Islam, upbringing possesses an intrinsic normative essence and must be pursued as a means of drawing near to God; across all schools of thought, its implementation is regarded as an inescapable imperative. Jurists, based on ijtihadi evidences in various spheres of upbringing—particularly in religious and moral education—have ruled the obligation of upbringing. This duty has either been deemed an independent obligation or rendered obligatory as a prerequisite to another duty, with jurists considering it, at the very least, as a wājib kifāyah. Consequently, the upbringing of children—based on specific evidences—has been deemed obligatory for two groups: the family and the government. The family is incumbent not only with the duty of guardianship but also with engaging in all spheres of upbringing, especially in the religious and moral education of children. Likewise, the ruling authority is obligated to provide the societal framework for upbringing and, by employing educational institutions, to adequately promote religious and moral instruction among the populace. Moreover, as jurists have declared the undertaking of upbringing obligatory, its neglect by parents, legal guardians, educators, and those entrusted with educational institutions is considered haram. Undoubtedly, the realization of this imperative necessitates criminalization and the provision of enforceable guarantees by the legislator.

The objective of this study is to analyze the content of Persian language and writing textbooks for elementary school in terms of attention to the six educational domains. The research method is descriptive, using content analysis based on Shannon entropy. The study population included Persian and writing textbooks for elementary school during the 2024-2025 academic year. Data were analyzed and described using the analytical approach. Results show that among the six grades of Persian textbooks, the highest attention to the dimensions and components of the six educational domains outlined in the Fundamental Transformation Document of Education was observed in the fifth-grade Persian textbook (19.40%), while the second-grade textbook showed the least attention (11.85%). Regarding the dimensions of the textbooks, the faith-based, devotional, and moral domain received the most attention (29.18%), followed by the physical-biological domain (22.35%), with the economic and vocational domain receiving the least (8.50%). For the writing textbooks, the sixth-grade writing textbook received the most attention to the six educational domains (18.80%), while the second-grade writing textbook received the least (15.50%). Among these, the faith-based and devotional domain was emphasized most (28.80%), while the economic and vocational domain received the least attention (11.37%). Overall, both textbook types showed the greatest focus on the faith-based and devotional domain, and the least on the economic and vocational domain.

One of the essential needs of any civilization is human education, and every educational system requires a theory. Educational theories are shaped by specific philosophical perspectives, which negate other theories of education based on their philosophical foundations. In this regard, the present study aims to address the question: what are the types of incorrect and harmful educational practices in the path toward developing the perfect human, and how can they be classified? The study focuses on Shahid Motahhari's significant role in contemporary Islamic theorization. To this end, all of Shahid Motahhari’s works were analyzed using a qualitative analytical method. The findings reveal that in the process of educating the perfect human, four types of harmful educational practices may occur: Non-human education, which deviates from innate human tendencies (fiṭrah), leading to individuals conforming to the desires of the educator rather than aligning with their creation. Incomplete education, which focuses only on certain aspects of human existence rather than a comprehensive approach. Unhealthy education, which lacks balance, ultimately producing a caricature-like personality. Imperfect education, which results in a model of human development that falls short of achieving true perfection.

 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.

 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.

 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.

 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 ParentingThe 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

Strategic cognitive-behavioral training within an educational system consistently emphasizes the close relationship between the theoretical and practical aspects of behavior. Consequently, the analysis of behavior based on the interconnection of psychological dimensions should be considered one of the fundamental issues in the field of education. By examining the process of behavioral emergence, it becomes evident that in every voluntary action performed by a human, the psychological dimensions—including insight, inclination, and action—are closely intertwined. In this context, one of the most coherent behavior analysis models is the multidimensional psychological pyramid model. These dimensions, firmly connected, shape and guide behavior as the essence of education. In the present study, in addition to the three dimensions of insight, inclination, and action, subordinate dimensions such as attitude (a subset of insight) and motivation (a subset of inclination) are also explored. This research adopts a qualitative content analysis method grounded in a cognitive-behavioral approach, aiming to investigate the impact of psychological interconnection on guiding behavior. Findings indicate that the more cohesive, organized, and precise these dimensions are within any educational domain, the more apparent and flourishing the essence of education will be, providing a more suitable foundation for imparting Islamic knowledge and pedagogical content in alignment with Islamic teachings.

Spiritual education, as one of the basic approaches to education in human life, plays a key role in improving the quality of individual, social and civilizational life. In the university environment, this type of education is also of particular importance, because spiritual education can help to cultivate moral and spiritual aspects along with scientific growth. The purpose of this research was to explain the foundations of epistemology of spiritual education based on the thought of the Imams of the Islamic Revolution, which used the method of analysis or progressive argument, and the method of data collection was in the form of library and documents, referring to first-hand sources, and the content obtained It was compiled by using books and also software that collected the sayings of Imam Khomeini (RA) and Imam Khamenei. The findings showed that the epistemological foundations of spiritual education in the realization of a civilization-building university are: the revelation of knowledge, the value of knowledge, the monotheism of knowledge, the rationality of knowledge, the non-imitation of knowledge, and the usefulness of knowledge; that these knowledge bases can help universities to play more active roles in shaping and advancing the new Islamic civilization.

This research aims to explore the potential for achieving epistemological tolerance through the constructive elements of Gadamer's philosophical hermeneutics and to discuss its educational implications.

The research employs conceptual analysis to clarify the meaning of concepts by examining their relationships. This method provides a detailed interpretation of Gadamer's views, uncovering his philosophical assumptions about epistemological tolerance, leading to educational implications.

Resalts:

The study investigates the construction of epistemological circuits based on Gadamer's hermeneutics. Through conceptual analysis, it elucidates his philosophical assumptions about these circuits and their relationship to epistemological tolerance. While the concept of epistemological tolerance can be ambiguous, this research provides a clearer understanding. Gadamer's hermeneutics is seen as beneficial for fostering epistemological tolerance. In today's educational landscape, cultivating epistemological tolerance through Bildung is crucial for comprehension.  A cohesive social education system should acknowledge the mutual rights of individuals. Gadamer's ideas prompt us to consider different viewpoints, encouraging constructive dialogue for seeking truth.Keywords: epistemological tolerance, bildung, Gadamer, understanding, dialogue.

Teaching is an experience that involves careful and sensitive listening to others. We are present in a world where we create each other, and a teacher who looks at the differences of students with an open mind transforms the teaching process. The teacher builds a bridge to provide the necessary space for learning from others and moving from the concept of "I" to "we". Therefore, teacher education and training should be considered a hermeneutic relationship that is a productive relationship, which is necessary for transformative learning based on epistemological tolerance. Gadamer's philosophical hermeneutics introduces us to strategies that will lead to students' understanding and acceptance of the other.

This article aims to analyze and explain the relationship among the concepts of education, instruction, and thriving, drawing inferences about their roles within the educational system.

The research employs an inferential analytical method, reviewing classic and contemporary educational texts to examine these concepts and their application within education.

The result indicates that education, instruction, and thriving, though distinct areas, serve specific roles. Education encompasses processes aimed at achieving mastery with understanding. A lack of understanding leads to mere instruction. Thriving focuses on realizing growth and unique traits (genius), with challenges arising from failing to differentiate these concepts. Education emerges when instruction and thriving fulfill the necessary condition of intrinsic worthwhileness, which values the outcomes of both processes as signs of an educated individual. Furthermore, worthwhileness energizes instructional activities. Key findings include: 1) Instruction and thriving underpin education; without them, education cannot occur. 2) Education acts as a guiding framework for the other two, preventing a purely instrumental approach devoid of humanity and spirit.

Recommendations from this research for educators, trainers, and educational program managers include: differentiating understandable from non-understandable subjects, recognizing the significance of both active and passive teaching methods, clarifying concepts of growth versus transition in thriving, ensuring education guides instruction and thriving to avoid instrumentalism, integrating understanding, mastery, and interest in instruction and thriving, fostering interaction between effort and interest, and distinguishing between learning and training.

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.Research

This study analyzes Ayatollah Mahdavi Kani’s educational views and extracts his educational model using qualitative thematic analysis. This method is suitable for analyzing qualitative data such as texts, speeches, and documents. The study involves several stages: coding, conceptualization, categorization, and report writing. During the coding stage, we identify key themes and concepts in the text.In the conceptualization stage, codes are grouped into distinct categories based on their similarities and differences. In the categorization stage, we identify relationships between categories. The research findings are presented in a coherent and organized way in the report writing stage. Using qualitative thematic analysis helps us deeply and accurately understand Ayatollah Mahdavi Kani’s views on education and extract his educational model.Various sources, including his published books and recordings of ethical sessions held at Imam Sadiq University, were loaded into the MaxQDA software. In the first stage, text segments containing themes related to education were extracted and coded. Then, the codes were grouped into distinct categories (concepts) based on their common aspects. Finally, related concepts were grouped under broader categories (general classifications). The software was used for data analysis.

Ayatollah Mahdavi Kani defined education as the construction, purification, and actualization of potential talents, which cannot be achieved without asceticism and adherence to gradualism. He believed that education should be centered on “revealed-Islamic” teachings and that it should simultaneously utilize emotional and rational aspects, with a greater emphasis on practical teachings over theoretical ones. In this educational approach, the individual is prioritized, and he must strive to educate himself before attempting to educate others. In the educational process, Ayatollah Mahdavi Kani proposed principles such as being achievable, prioritizing the elimination of vices over acquiring virtues, realism, voluntariness, the inverse relationship between age and educability, and so on. He considered gradualism the most important principle, facilitating the realization of the other principles.Explaining Ayatollah Mahdavi Kani’s educational model, the “channels of education” were also discussed. These channels include the educator, requirements, necessities, facilities, educational methods, and potential obstacles in the way of education. The “destination of education” category comprises three concepts: objectives, audiences, and the outcomes of education, all of which were mentioned in Ayatollah Mahdavi Kani’s statements. Factors involved in education include controllable factors like the living environment and uncontrollable factors such as temporal exigencies and heredity. He believed that intention shapes the human spirit and forms the essence of a person. This essence can also shape intentions; that is, the spiritual aspects of a person remain due to heredity, education, or environmental influence. This comprehensive and holistic view of education emphasizes the individual’s role in self-improvement and the necessity of gradualism in the educational process. This view considers education dynamic and complex, requiring coordination between rational, emotional, and practical aspects.

The designed model from Ayatollah Mahdavi Kani’s perspective defines education as a gradual, achievable, voluntary, and realistic process with a Divine origin and fixed content. This process, centered on “revealed-Islamic” teachings, and considering temporal exigencies, systematically imparts knowledge within the family and society. The starting point of this process is the educator, whose actions, utilizing progressive and obstacle-removing methods and relying on educational principles, expand exponentially and synergistically. In aiming for the perfection of the individual and society, this process actualizes potential talents by focusing on the human emotional and rational aspects. The ultimate result is an efficient, logical, and humble society before the truth.

Mulla Sadra's opinion about time is very useful for discussing "time" as one of the six elements of movement. Distance, movement and time return to a single entity through rational analysis. This point plays an effective role in explaining the issue of time. Timeliness of education should not be confused with its origin and end. The purpose of this article is to recognize and analyze the time in the emergence of creativity in human educational movement based on various stages of development.

The research method in this research is descriptive and analytical, and its contents are collected in a library and using internet resources.

Puberty is one of the most important stages of growth and is very precious in the educational system of Islam. In the period of moderation, a person is at the end of the fluctuations and emotions of maturity and is at the beginning of the path in which stability appears in his life. In the period of promotion, a proper context is provided for wiser decisions. From an intellectual point of view, the period of old age is the stage of fruitfulness. For every development and evolution, there is an optimal speed that should avoid shortening the time of some stages; Also, too much speed and far from ability, makes the education process empty of fertility and depth.

According to religious evidence, the meaning of education is to become lord and to make a person lord, which includes all stages of life. The best stage of education in terms of time is when the spiritual characteristics have not yet been institutionalized and rooted in human existence, which is the initial period of maturity and the ultimate period of elevation. The stage of final weakness is not a suitable stage for making changes in a person and his education. Intellectual maturity is not synonymous with having knowledge. Maturity of intellect means that a person is sharp in recognizing injustices and piety in actions, and is steadfast in avoiding injustices and following piety.

One of the lesser-known dimensions of Onṣor-al-Maʿāli’s Qabus-nameh, one of the brilliant works of the fifth century in Persian prose, is its educational approach. This book addresses the young son of Onṣor-al-Maʿāli, Gilan Shah. It is a collection of advice in forty-four chapters. It is outstanding from an educational perspective because it speaks with a discourse free of advice or command, and attempts to indirectly prevent risky behaviors in adolescents. The present research analyzed new educational approaches in Qabus-nameh based on the parent-adolescent relationship, and revealed that the author was a knowledgeable, thoughtful, tolerant psychologist who knew how to talk about the innermost thoughts of adolescents. He was aware of subjects such as communicating with adolescents, parenting, controlling emotional love and managing relationships with friends.

The present study aims to analyze the educational thought of the leaders of the revolution, focusing on "Qiyam Lillah" (Uprising for the Sake of God). This is a qualitative study utilizing content analysis as its method. Eight main categories surrounding "Qiyam Lillah" were identified, along with their associated concepts. These categories include the concept and essence of "Qiyam Lillah" (feeling responsible, defending the truth, etc.), the importance of "Qiyam Lillah" (the only divine exhortation, the main factor, and the spirit of the Islamic Revolution’s miracle, etc.), types of "Qiyam Lillah" (individual uprising and collective uprising), goals of "Qiyam Lillah" (removing danger from the religion of God, establishing justice, annihilating disbelief, etc.), outcomes and achievements of "Qiyam Lillah" (certain victory, fearlessness, diminishing the significance of shortages, etc.), requirements of "Qiyam Lillah" (self-monitoring and self-purification, hopefulness, and perseverance, etc.), signs of "Qiyam Lillah" (readiness to sacrifice, instilling fear in the enemy’s heart, etc.), and examples of "Qiyam Lillah" (the 19th of Dey Uprising, the Islamic Revolution, etc.). Ultimately, by summarizing the obtained concepts, a conceptual definition of "Qiyam Lillah" was provided, and its application in educational goal-setting and assessment was examined. Based on the research findings, the essence and concept of "Qiyam Lillah" from the perspective of the leaders of the revolution can be defined as follows: "It is an action undertaken by individuals who, due to a sense of responsibility, rise to defend the truth, relying on divine power and confronting external and internal tyrants and demons. This act itself leads to awakening from negligence and embarking on the first step of the journey toward God."

Ethics is one of the basic competencies in the "Table of Detailed Objectives,". It is one of the core competencies of the principles governing the curricula of the education system, with special emphasis placed on educating students with these two characteristics. The importance of training ethics-oriented forces should be sought in different fields in the educational environment, including improving relationships among students, improving the quality of education, and increasing positive behaviors in the educational environment. These are issues that can be implemented through the application of a system of moral education in a practical way in the school environment. It seems that the most important feature of the field of moral education in the public formal education system is the characteristic of avoiding planning. Therefore, to fill this research gap and reduce this negative characteristic in the curriculum of moral education, the present study can play an important role in the development and promotion of the curriculum of moral education, especially in the secondary education system of Golestan province.

The goal of the present study is to present an applied model of ethics in the formal and public education system.

In the current study, a qualitative approach was used employing the grounded theory method to present and validate the applied model of ethics in the formal and general education system in Golestan province. The in-depth text interview method was used to collect data. Interviews were conducted with teachers and managers of education and schools in Golestan province, the output of which was to collect qualitative data to analyze information and identify and validate the applied model of ethics in the educational system. Based on this, a semi-structured interview was conducted with 13 managers. The research population in the quantitative part included the students of the first secondary school in Golestan province, and based on the Cochran formula, the sample size was estimated to be 383 people. Qualitative data analysis of the study was done through thematic analysis in MAXQDA software. In this plan, the steps of qualitative data analysis have been done through open identification and axial identification. Considering that in this study, the main dimensions and related components were identified, in the open identification stage, the concepts were identified and expanded according to their characteristics. In the quantitative part, according to the research questions, descriptive and inferential statistics methods were used. In the inferential method, Kolmogorov-Smirnov tests, SPSSv software, confirmatory factor analysis, and average variance from Smart- PLS were used. In the partial least squares technique, F2 effect size index, R2 determination coefficient, Q2 index, and GOF statistic were usually used.

The results of this study showed that in relation to the themes of the applied ethics-oriented model, there are a total of 397 themes in 7 domains, including the cognitive domain, the emotional domain, the skill and management domain, the planning and knowledge domain, the thinking and ability domain, the individual and personality domain, and the domain of attitude and religious beliefs. In the quantitative part (questionnaire), according to the predetermined components based on scientific theories, only eight components were confirmed: respect for others, striving for excellence and competition, seeking respect for social values and norms, social compatibility, personal compatibility, moral courage, honesty, and justice. In connection with Golestan province's actions, various things such as planning, setting goals, achieving ethics, education methods, enjoining what is good and forbidding what is bad, creating motivation, interactions, and responsibility have been introduced to apply ethical issues and components. Each of these includes the concepts that are described separately in the column related to the concepts. Also, the results showed that the independent components examined in the questionnaire have a significant relationship with the variable of the applied ethics model (dependent). This means that by improving the above components in the organization, the implementation rate of the applied ethics model will increase and improve.

The self-acceptance component was the strongest predictor of social components and beliefs and ethics; therefore, those who are more social, have stronger religious beliefs, and are more moral, have more acceptance towards their personality and have higher practical ethics. Also, the component of mastery of applied ethics is the strongest predictor of devotional, family, thinking, science, and financial components. In other words, paying attention to religious and financial actions based on lifestyle and having a supportive family, and paying attention to the issue of thinking and science and valuing it by teachers, increases their mastery over their surroundings and ultimately leads to more practical ethics in them. Religious beliefs as the axis of lifestyle have a positive role in practical ethics. In a general pattern, it can be stated that religious beliefs and practices of individuals as well as their families play an important and effective role in the well-being of their practical ethics, especially for peo

Ethics is one of the basic competencies in the "Table of Detailed Objectives,". It is one of the core competencies of the principles governing the curricula of the education system, with special emphasis placed on educating students with these two characteristics. The importance of training ethics-oriented forces should be sought in different fields in the educational environment, including improving relationships among students, improving the quality of education, and increasing positive behaviors in the educational environment. These are issues that can be implemented through the application of a system of moral education in a practical way in the school environment. It seems that the most important feature of the field of moral education in the public formal education system is the characteristic of avoiding planning. Therefore, to fill this research gap and reduce this negative characteristic in the curriculum of moral education, the present study can play an important role in the development and promotion of the curriculum of moral education, especially in the secondary education system of Golestan province.

The goal of the present study is to present an applied model of ethics in the formal and public education system.

In the current study, a qualitative approach was used employing the grounded theory method to present and validate the applied model of ethics in the formal and general education system in Golestan province. The in-depth text interview method was used to collect data. Interviews were conducted with teachers and managers of education and schools in Golestan province, the output of which was to collect qualitative data to analyze information and identify and validate the applied model of ethics in the educational system. Based on this, a semi-structured interview was conducted with 13 managers. The research population in the quantitative part included the students of the first secondary school in Golestan province, and based on the Cochran formula, the sample size was estimated to be 383 people. Qualitative data analysis of the study was done through thematic analysis in MAXQDA software. In this plan, the steps of qualitative data analysis have been done through open identification and axial identification. Considering that in this study, the main dimensions and related components were identified, in the open identification stage, the concepts were identified and expanded according to their characteristics. In the quantitative part, according to the research questions, descriptive and inferential statistics methods were used. In the inferential method, Kolmogorov-Smirnov tests, SPSSv software, confirmatory factor analysis, and average variance from Smart- PLS were used. In the partial least squares technique, F2 effect size index, R2 determination coefficient, Q2 index, and GOF statistic were usually used.

The results of this study showed that in relation to the themes of the applied ethics-oriented model, there are a total of 397 themes in 7 domains, including the cognitive domain, the emotional domain, the skill and management domain, the planning and knowledge domain, the thinking and ability domain, the individual and personality domain, and the domain of attitude and religious beliefs. In the quantitative part (questionnaire), according to the predetermined components based on scientific theories, only eight components were confirmed: respect for others, striving for excellence and competition, seeking respect for social values and norms, social compatibility, personal compatibility, moral courage, honesty, and justice. In connection with Golestan province's actions, various things such as planning, setting goals, achieving ethics, education methods, enjoining what is good and forbidding what is bad, creating motivation, interactions, and responsibility have been introduced to apply ethical issues and components. Each of these includes the concepts that are described separately in the column related to the concepts. Also, the results showed that the independent components examined in the questionnaire have a significant relationship with the variable of the applied ethics model (dependent). This means that by improving the above components in the organization, the implementation rate of the applied ethics model will increase and improve.

The self-acceptance component was the strongest predictor of social components and beliefs and ethics; therefore, those who are more social, have stronger religious beliefs, and are more moral, have more acceptance towards their personality and have higher practical ethics. Also, the component of mastery of applied ethics is the strongest predictor of devotional, family, thinking, science, and financial components. In other words, paying attention to religious and financial actions based on lifestyle and having a supportive family, and paying attention to the issue of thinking and science and valuing it by teachers, increases their mastery over their surroundings and ultimately leads to more practical ethics in them. Religious beliefs as the axis of lifestyle have a positive role in practical ethics. In a general pattern, it can be stated that religious beliefs and practices of individuals as well as their families play an important and effective role in the well-being of their practical ethics, especially for people who have a sensitive, boring, and stressful job, and this issue can have a significant effect on reducing their practical ethicsple who have a sensitive, boring, and stressful job, and this issue can have a significant effect on reducing their practical ethics

The basis of any transformation in society is defined in relation to the degree of transformation of the educational system. In this context, the teaching quality of the teacher, as the fundamental axis of development and progress, is considered the basis of transformation in education. For this purpose, the training of effective and efficient teachers is the starting point and one of the essentials of fundamental transformation.The problems of today's world demand authentic education from the teacher, but what we call "human education" does not always have the same meaning or occur at the same level. Perhaps the treatment of humans is similar to that of trained and domesticated animals, in that they are burdened without reaching the level of understanding and thinking, as if they are used as tools to achieve specific goals. With all this, we can truly talk about the education of man to reveal his human essence. From this perspective, true education is about drawing a person towards high human values so that he understands, accepts, loves, and uses those values. Thus, the transformation of a human being into a human depends on education, which means turning to true values.Therefore, this study seeks to understand what education is in the perceptual space of new teachers. Through this analysis, we hope to provide suggestions for policymakers and curriculum planners. Additionally, the results of this study can expand the attitudinal and intellectual dimensions of teachers as the most important level in the realization of reforms. Research Question: What is the understanding of new elementary school teachers about the concept of education?

This is a qualitative research study with a phenomenological design, conducted to critically analyze the understanding of new elementary school teachers about the concept of education. The research population in this study consisted of 15 individuals (7 women and 8 men) who were new teachers. The tool for collecting information in the present study was a semi-structured interview. The analysis of data was conducted using the Colaizzi method. Additionally, to achieve validity, four methods—credibility, dependability, confirmability, and transferability—were employed.

Based on the Colaizzi coding method, after compiling all the interviews, the findings were first categorized into codes. Then, by re-refining the findings, subcategories were obtained. To reduce the amount of data and provide a background for the meaningful concepts of the participants, subcategories were developed through constant comparative analysis. In the last step, the main category of participants' perceptions was calculated to identify the main dimensions of their understanding. The findings showed six ideas: religious education, ethical education, citizen-oriented education, conscious education, modern education, and discipleship education as subcategories. Finally, the main category of “Confusion in Theory - Anarchy in Practice” represents the understanding of new teachers regarding the concept of education. Discussion and Conclusions Various views, sometimes inconsistent with the real flow and original meaning of education, can be seen in the minds of new teachers; each of these views can lead to various speech and actions in the classroom. The fact is that we cannot expect correct methods of education from disturbed minds. If we accept that, in determining the teacher's educational policy, a kind of personal philosophy of education is formed in the teacher's existence, which may guide and determine the path of education, then we must consider the implications of incorrect ideas. If incorrect ideas exist in their minds, we can imagine the dangers that threaten the young generation of a country in the practical field of the classroom. Based on the findings of the present study, a lack of understanding of the meaning of real education may cause what is actually a means to be considered a goal in educational activities, halting growth along the way. Another idea of this study1 is to avoid simplistic thinking about the concept and practice of education. To prevent this damage, the subject of teacher training, both before and after starting teaching, requires a thorough and comprehensive approach

The purpose of the research is to discover the semantic connection between education and life in verse 24 of Surah Anfal, in which it is stated that answering the call of God and His Messenger is the cause of human life. Since the soul of God is also relevant in this verse; The issue of the province also becomes a bridge between education and human life, which deserves more detailed research. The current research was conducted with a qualitative approach and inferential method. The first part of the verse in question constitutes the research field and the research sample community. The mentioned verse is: O you who have believed, respond when God and the Messenger call you, so that you may attain life by this means. The verse can be seen. The basic words of the above verse are these things, which in this research try to clarify their relationship with education and training: faith, response, God and the Messenger, calling, giving life. First, the first part of the verse, in terms of components. What does it have to do with education? Second, what network of meanings do these meanings with their semantic shadows and other related verses and traditions form? Third, what are the foundations of ontology, epistemology, religion, human being in this semantic network It provides a science and values for education and training? Fourthly, what goals, principles, and methods do these educational bases require for education and training? The basis of the educational foundations of Hayat Tayyaba is his harmony with the saints of God in beliefs, salutations and greetings in social relations, as well as modesty and chastity in the moral sphere.