Intellectual education cultivates the power of reason. Intellect plays a crucial role in reasoning, analysis, and combining information within the education system. Therefore, this article aims to identify and explain the obstacles to rational education from Ibn Sina's perspective, proposing educational solutions to address them within the education system. The research employs a qualitative method with the Claysey model for data analysis. Data collection involved analyzing books, descriptions, and articles on Avicenna's views. Ibn Sina defines intellectual education as cultivating the intellectual power to reach divine proximity. By understanding and overcoming obstacles, this approach strengthens the educated mind. The article identifies these obstacles within three axes: cognitive, attitudinal, and practical. The cognitive axis includes elements like illusion, conflict with truth, sensory disorder, and emotional outbursts. The attitudinal axis encompasses components such as difficulty distinguishing good from bad (virtues and vices), anger, rage, lack of pure intention, and dependence on worldly affairs. Finally, the practical axis includes elements like disobeying God's commandments, satanic temptations, excessive desires (greed), and lust. Following the description of each element, the article proposes new educational solutions to address these obstacles to rational education.

One of the most important factors which is influential in education is developing and strengthening the power of intellect, because intellect has an important role in moderating and controlling animated inclinations and calling to good acts and commitment to noble dispositions. Using a descriptive-analytical method, the present paper seeks to investigate the factors and obstacles of intellectual cultivation based on martyr Motahhari's views, and elaborate on intellectual cultivation in the field of Islamic education. The research findings indicate that obstacles of cultivation of intellect, in martyr Motahhari's view, can be attributed to moral and affective causes (for example, following appetitive soul, intimidation, etc), cultural, social and political causes (for example, culture and compulsion governing the society, following social habits, etc) and physical causes (for example improper use of senses, use of beverages and drugs).

The main purpose of this study is to analyze the barriers to intellectual education on Hegel's point of view. The present research was qualitative research and the research method used was qualitative content analysis. The results of this study showed that the individual barriers to rational education from Hegel's point of view are: self-centered, fear, abstraction, negative skepticism, austerity and social barriers to rational education are: utilitarianism, collectivism, hypocrisy and fear of judgment. Negative. According to Hegel, obstacles to intellectual education begin when a person, due to lack of personal independence, lack of free will and lack of reciprocal and equal relationship with another, can not act as an independent intellectual being or when actuality It should not act as an independent rational being, but as an object serving the interests and purposes of other people. However, Hegel considers the obstacles of rational training as other stages of raising awareness as a step towards the development and promotion of the individual's personality, because consciousness faces these limitations and the intellectual obstacles and suffering that it suffers in the meantime. Can be aware of his inadequacies, which leads him to put himself in front of himself as an object and by exploring himself, to re-measure his understanding of himself, to know what he is. And it overcomes its one-sidedness.

The main goal of this research is to explain the main dimensions of Habermas' communicative rationality and to analyze and investigate the obstacles to rational education based on this theory. The main issue is what are the obstacles to rational education based on the theory of communicative action. This problem is solved with four questions in the form of identifying a (barriers existing at the level of application b) barriers existing at the level of "type of action", c. barriers existing at the level of functions related to communication rationality, and d. barriers existing at the basic level or lifeworld 1- Obstacles arising from the lifeworld; 2- Obstacles regarding the relationship between the lifeworld and the system have been raised. The analytical descriptive method is used to answer the questions. In this regard, firstly, data collection and sampling from reliable sources have been done, and then qualitative data analysis has been done to achieve the research objectives. The findings showed that the existing obstacles in the development and establishment of rational education based on Habermas's point of view can be categorized into the four levels of beliefs, behaviors, actions, and values. In this way, extreme emphasis on the relativity of knowledge and truth, emphasis on the reproduction of behaviors that distort communication rationality, and the spread of anti-understanding actions are the most important obstacles. These obstacles also become stronger due to the lack of conversational skills, the lack of common ground in communication-based on intersubjective relationships, and the application of domineering beliefs. Also, efforts to establish equal relations and emphasis on justification and truthfulness of information, avoiding colonization of people's communication world, and emphasis on the free sharing of beliefs and feelings are among the factors that moderate the mentioned obstacles.

Chief among the missions of divine prophets and their innocent apostles is introducing factors and impediments ahead of training. The present article merely concentrates on the most important ones. The aforesaid impediments are mainly divided into two groups: external and internal impediments. The external impediments include factors such as environment, heredity and economic issues; while the internal ones include pride, anger and insult. Training has various structures such as rational, social, political, emotional, and moral trainings, etc. However, the present article, while concentrating on valid traditions of the prophet’s innocent apostles, just refers to impediments ahead of moral trainings. Therefore, due to the huge volume of traditions quoted, the intention has been selecting some of them, with respect to the need of the addressees.

This study seeks to infer the principles of religious education based on resurrection with emphasis on the Holy Quran.

This research has been done with a qualitative approach and through inferential method with Frankenna reconstructed model. The field of research included the Qur'an, commentaries, and religious texts, as well as research and articles written in the field of resurrection.

In this study, after collecting the required research data from the above texts, concepts were first categorized using thematic coding method. Then, based on Frankenna's inferential model, the principles were inferred. In order to be reliable and believable and in order to ensure the results, the ways to achieve the results were regularly analyzed and interpreted under the supervision of expert professors.

Based on the results of research, some principles of religious education based on resurrection with emphasis on the Holy Quran are: faithfulness to the covenant, divine piety, faith, righteous deeds, avoiding disbelief in the resurrection, self-calculation and avoiding the air of the soul, Self-preservation and cultivation. Enlightenment, learning lessons, repentance and avoidance of sin, avoidance of worldliness, peace and being, forgiveness to others, avoidance of usury, avoidance of underselling, avoidance of division.

One of the scientific and ethical aspects of the Quran is its method of devotional education. The paper deals with the foundations, aspects, objectives, characteristics and challenges of devotional education in the light the Quran. Thus, it depicts the Quranic method on human’s upbringing so that he has to serve his Lord’s will and pleasure. The present author, after giving the etymological description of the related words such as worship and education [pedagogy], cites God-centrism and human existential poverty as the foundations of devotional education. In addition, he discusses various rational, physical and socio-political aspects of devotional education. Then, he asserts that the main and ultimate objective behind pedagogy [education] is visiting Allah. Moreover, the author introduces humility, honesty, love and knowledge as characteristics of the devotional education. Finally, he delves into the challenges and barriers that hinder devotional pedagogy [education].

This study examines the theory of intellectual education from the perspective of Allameh Ja'fari and Kant in the context of the goals and principles of intellectual education for use in education. Allameh Ja'fari, as a Muslim thinker, views rational education as the cultivation of human thinking to transfer from ordinary life to reasonable life. Intellectual education also has a kind of goals and principles that have one ultimate goal and several intermediate goals. The ultimate goal of rational education is to bring humanity into the worship of God and to serve God as its intermediate goals, including self-realization and the overcoming of reason over the self and the conversion of raw emotions into pure emotions. The principles of rational education are: the principle of supreme reasoning, the principle of the balance of reason and emotion, the principle of continuity and learning and the principle of purity of heart. Kant, on the other hand, holds that, because of the self-fundamental characteristic of reason, one must consider himself not only in the field of theoretical reason but also in the field of practical reason. The goals of his rational education are to perfect all human powers, the continuous development of man and human perfection, the transformation of the natural man into the moral man, and the guiding of man towards true freedom. In his view, the principles of rational education are observing the principles of freedom, discipline, activity, harmony, experience and foresight. The purpose of this article is to investigate the differences between the two systems of rational education and to analyze the epistemic and educational aspects of each on the type of human education.

Despite the significant role of rationality in Farabi’s philosophy, no comprehensive research has been conducted to explain the principles of rational education explaining his ideas.  This research is intended to explain the principles of rational education in terms of its objectives according to Farabi’s thought. Employing Franken’s deductive method, the researchers explained the concepts of the research first. Then, they subdivided the themes into distinct categories and identified the realistic philosophical propositions.  Finally, the principles of ritual education were identified from Farabi’s point of view. The results revealed that the principles of rational education in the domain of theoretical rationality included training, guidance, the necessity of education, and rationality. In the ​​practical rationality, it included principles of readiness, trainability, responsiveness (individual agents), cooperation and gradualism.