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

Refinement, as one of the characteristics of a competent school, provides the ground for the realization of the levels of education. Dewey also introduced and considered the environment and its purification as an intermediary tool in the transfer of knowledge. Today, with the advent of technology and cyberspace, the educational environment has become wider than before and more efficient attention to environmental purification has become more necessary. The breaking of the structures of "far, near" and "forbidden, permissible" in today's educational environment, led us to epistemologically, the subject of refining the educational space of the educator, in accordance with the virtuous knowledge of educational philosophers, especially Mulla Sadra. Since the basis of Mulla Sadra's epistemological views was the development of human consciousness from knowledge to understanding, and knowledge of the skill type was considered as the knowledge of the cognitive agent. Therefore, in this study, the process of improving the refinement of the educational environment from the level of knowledge to the degree of understanding and skill was studied. This research was investigated by analytical and combined methods in the field of environmental and teacher characteristics to the elements involved in purification and virtue-based purification process. The research findings showed that purification based on virtue can enhance the student from purely theoretical intellect and lead to participation and action with enthusiasm and will, which is the product of understanding.

The purpose of the present study is to review foundations and principles of political education in the ideology of Āyatollāh Shahid Beheshti. The method of study is descriptive analysis and the results showed that although in the educational strategy of Āyatollāh Shahid Beheshti, education of human society is considered an arduous category, people are always in need of education to acquire the components of political education and deal with their ruling political system appropriately. In this regard, the outstanding and genuine position belongs to fundamental models, not the formal ones. In other words, Shahid Beheshti believes that human education gets elaboration and improvement by the gradual process of education so the formal perceptions of education are unable to train Islamic pupils. Accepting such a model of political education relies on special foundations and principles that their patterns can be achieved in social-political theories of Shahid Beheshti. In the structure of political education proposed by him, a human is a being who has right and duty and his ultimate goal is to achieve faithful life in this world and prosperity in the other world. In this approach, regarding the inward and outward aspects of a human, Islamic political education, contrary to the western models, affects 3 fields of insight, attitude, and political skills of the citizens in Islamic society.

Training is one of the most important and fundamental human needs playing essential roles in creating prosperity and leading to perfection, especially if it is taken from religious sources. Since the infinitive form of the word training has not been mentioned in the Holy Qur'an, it is essential to know what other synonyms the Holy Qur'an, as the last and most complete book of divine training, has employed for referring to this concept, and that how these terms relate to the concept of training. To answer this question and to find synonymous terms, the verses of the Holy Quran were reviewed precisely and four words were identified as the substitutes for the concept of training including purification, reformation, growth, and guidance. Investigation of these terms in the verses of the Holy Qur'an through descriptive and analytical method resulted in the fact that each of them shares meaning with training at a special level. Purification and reform are the prerequisites for training and pave the way for one’s growth.  As a conscious effort, growth stands at a higher position than training. Since guidance can be defined at different hierarchical levels, training seems to stand at the first stage of guidance.

Every human being, if he wishes to attain his perfection, must move, suffer, practice and practice piety; otherwise, no human being will attain any position of spiritual authority. Self-purification and self-cultivation lead to the prosperity of the world and the hereafter. If we look closely at the sayings of the Rabbi and the elders of the religion, we find that they are constantly watching over their souls and are of the utmost importance for self-purification and self-cultivation, and their best and most appropriate actions are self-purification. As the cultivation process intensifies in man, new ways are opened before him and new authorities are reached.

This research is an analytic-documentary study. Documents used consisted of a variety of Islamic texts including books and articles, verses and narratives on the subject of the research. In this research all the documents mentioned in Islamic literature related to the subject of research were collected and reviewed for the purpose of research.

The cultivation of the soul has a broad and comprehensive meaning, the remedies of which are the intellectual and religious red line, and it is of great importance to all nations and religions. Self-knowledge is not the knowledge gained overnight, but rather a variety of steps and this path must be taken step by step with the guidance of a knowledgeable leader, as there are many factors, obstacles, and tools are involved outside the world or inside human and needs conditions and necessities. The best time for self-care, self-purification and self-combat is adolescence, youth, and even childhood, which is the best and easiest phase of mental health. The overall result is that the educational function of concupiscence is reduction-refinement, the reprimanding self is processing-refinement, and the assured self is growing-reassuring and the most important human problem in cultivating self-purification is the lack of honesty, and dishonesty.

The purpose of this study was to study the educational approach of purification in traditions, and its application in the four dimensions of Islamic life style. The research method is descriptive-analytical, and the related traditions have been analyzed qualitatively. The results of this study indicate that the concomitance of Tahzib (refinement) and development in this approach organizes the Islamic lifestyle; in the pivot of relationship with God, it leads to awareness, knowledge, belief in divine laws, servanthood, gratitude and satisfaction with Divine Order; In the pivot of the self, it results in avoiding immoral behaviors, increasing rationality, and recognition and reconstruction of innate nature. In the area of communication with others, it helps avoid immoral behaviors toward others, and the spread of Tawalla and Tabarra among human beings; in the area God, it leads to reverence and good relationship, and in the area of the universe, it results in the purification of man from irrational thoughts about Divine acts , refraining from harming the nature and preventing the enjoyment of human beings from natural blessings, better understanding of nature and the universe, responsibility for preserving nature, and the proper exploitation of divine blessings

The present research sought to investigate the role and position of purification in educational discourses, namely, happiness, health and austerity discourse in comparison to Quranic discourse. The research method is qualitative focusing on inferential-analytic and comparative-analytic methodology. The population of the study consisted of the books, documents, and educational databases related to purification and discourse making. The sources which covered research parameters were purposefully selected and deeply studied. The findings revealed that in all three discourses, purification enjoys the highest position. In the happiness discourse the education process is twofold: a section on purification and a section on instruction. The position and role of purification equals that of instruction. In health discourse, purification is the whole process of education and enjoys an irreplaceable and invaluable position. In austerity discourse, instruction does not enjoy any position in the process of education since this perspective believes that purification is knowledge-inducer and does not need instruction. In this view the process of education is twofold: a section on purification and a section on tahlieh (decorate oneself with moral virtues); purification is both a precondition for actualization of tahlieh and aim of education. In Quranic discourse, the process of education is twofold: instruction and purification. Such discourse disagrees with discourse of austerity and that of health while close to that of happiness. Ultimately, in formal education, purification should equal instruction in terms of position and the necessary compatible plans should be provided.

The present research aimed to have an analytical study on the concept of "purification" in the philosophical and ethical works of Muslim scholars. The main question this study tried to answer was; in which cases "purification" was used for in the philosophical and ethical works, what did it mean in each case and what are its semantic elements. Through this study, it was shown that the term has started to be used in Ibne-Sina works and there was not any evidence to confirm that the term was common before him. It was by Ibne-Sina which the term appeared. By seventh century (in Islamic calendar), "purification" was a marginal term and it was just after seventh century which had taken as a key term. Four major discourses were attributed to the term; discourses on healing, discourses on ascetic, discourses on happiness and a synthetic one. "purification" was also used in four meaning; elimination of vices and acquiring moral virtues, elimination of moral vices, removing mammonism from soul, putting away moral vices and mammonism. The core meaning of "purification" is eliminating vices. Acquiring virtues is a necessary part of its meaning and not a part only. Elimination of vices and acquiring virtues are two sides of a coin.