مجله مطالعات فقه تربیتی
سال ششم شماره 11 (بهار و تابستان 1398)

Man is a creature composed of soul and body; he is a multidimensional being, and his life is characterized by different facets. Human perfection is gradual and can be completed, with the passage of time, in all aspects and areas provided the necessary conditions are met. However, human potentials and talents do not spontaneously flourish; rather the conditions necessary for their burgeoning and development must be fulfilled. Preparing the conditions and ground for a proper is called 'tarbiya' (moral upbringing). To consider the power and capacity of the trainee, as a general principle, is effective and a governing principle in the application of other educational principles. Given the importance of this principle, investigating the jurisprudential verdict of this educational principle is more than necessary. This article seeks to infer the jurisprudential ruling of "taking the trainee's ability into consideration" in educational practices through the method of inferential inquiry relying on rational and textual arguments.

The present research has been done to study the 'prohibition of selfhumiliation' as a general jurisprudential principle as well as to scrutinize its educational significations. Studies show that, despite the signification of the jurisprudential principle in sorting out and applying the rules, there are still some other rules and principles which have not been extracted or become well-known among jurists as a jurisprudential principle. One of them is "the prohibition of humiliating oneself [qa'eda ezlal al-nafs]". This research has been done in a descriptive-analytical way using references and library resources. Findings show that religious premises and concepts are general and inclusive and they have the capacity to be applied wherever necessary. The prohibition of self-humiliation can be considered as a preventive educational principle in both individual and social dimensions. The educational implications, therefore, include the necessity of a trainee's adaptation to human nature, the educational principle of self-avoidance in the face of moral evil, the principle of dignity and freedom, the principle of social dignity, and preservation of national authority.

Undoubtedly, a decent religious education that underlies the realization of Islamic ideals forms the basis of the Islamic society. In the noble religion of Islam, two elements of family and divine education have been highly emphasized. The question now is what are the parents' responsibilities in raising children in the family? The Islamic jurisprudence, which is responsible to assign duties in different areas, is a valid source that can state the terms and conditions of parental responsibility in educating and upbringing children. Those conditions can be inferred by delving into the jurisprudential sources. Seerah or the normative conduct is one of the valid religious sources that can be cited and relied upon. This study examines the implications of different kinds of seerahs and conducts including those of the prophets in the Qur'an and the infallibles with respect to the parental duties in the education of children. The aforementioned normative conducts mainly indicate a focus on education and upbringing to the extent of general permissibility, and some of the evidences surrounding it suggest a preference, which is more farreaching and wide-ranging than just obligation [wujub] and desirability [istihbab].

According to the Holy Quran, one of the most important expressions of social health is the correct pattern of walking, one which has to conform to certain standards. This definitely impacts his soul and limbs and consequently results in positive or negatives effects for both the individual and society at large. This study has evaluated the educational teachings about walking in different aspects by focusing on the Qur'anic verses, the four hadith books and the fundamental psychological analysis. The present educational discussion considers the necessity of sorting out the different aspects of the matter into the apparent and inner states of walking, the necessities of walking and trekking towards sacred sites. Relying on recommendations such as "Moderation in walking" with the aim of rationalizing social interactions and avoiding any extremities in its manifestations; and "maintaining magnanimity and dignity (which is one of the attributes of the servants of God) has been examined.

Moral education, which is the result of a scientific view of education and the differentiation of its different areas, considers the process of assisting the trainee in a bid to bring about a gradual change in his morality and behavior which takes place through the mediation of another human factor in order to pave the ground for adaptation to moral virtues and staying away from moral malice and ultimately attaining moral perfection. This article, using content analysis research method, has considered the jurisprudence of the infallible in moral training and concluded that in addition to the element of moral training in the practice of these noble people, this has been current in both preventive and curative ways conducted in a variety of modes such as preaching, sanitizing the environment, enjoining and prohibiting, questions and answers, supervising and looking after. Moral virtues and vices are also among the topics discussed in this article.

Linguistic studies show that pronunciation is one of the most difficult aspects of learning a second language. Some theoretical approaches popular in linguistics, such as the critical age hypothesis, make it impossible to learn this aspect of language after puberty. The results showed that the later methods of second language teaching makes learning absolute accurate pronunciation impossible after the critical period; they, they are emphasizing upon other criteria such as comprehensibility and meaningfulness. The findings also indicate that the approach of Shiite jurists in issuing accurate pronunciation verdict is very subtle in the areas of phonology and semantics consistent with linguistics, but at the same time it is non-rigid and achievable. Finally, by exploring the major factors in the difficulty of pronunciation, strategies from the perspective of religion and linguistics to facilitate pronunciation learning are presented.