نشریه آموزه های تربیتی در قرآن و حدیث
سال پنجم شماره 2 (پیاپی 10، پاییز و زمستان 1398)

In this article, in order to gain a proper understanding of the famous prophetic narrative of " I was became prophet to complete Makarem al-akhalagh", while examining its hadith jurisprudence, it has attempted to find the correct position of ethics in relation to Bi'tha and religion. By examining the content of the narrative, the following two main questions are addressed: 1. According to the above narrative and its offering to the Holy Qur'an, is purpose of Bi'tha of the Prophet(s) just a matter of ethics? 2. Based on this narrative, in the division of religion, does ethics prefer to beliefs and Ahkam? In answer to the first question, the family of Makarem al-akhalagh hadith was formed and the hadith wad offered to Qur'an; as a result the main and intermediate goals of the Bi'tha were extracted from the Qur'an. Also, according to the word Ennama in the narrative, the type of monopoly was expressed in order to give correct conclusion to audience. Concerning the second question, while explaining the concept of ethics and explaining the intertwined and effective relationship between religion and ethics, it was stated that the principle of this question is not correct; since beliefs, ethics and Ahkam are intertwined and interconnected set. All in order to achieve to Happiness are important. Basically this question is because of dividing religion into triples of “beliefs, Ahkam and ethics” which isn’t a correct division due to its overlapping parts.

Abstract The objective of this study is to state the styles of moral education and criticizing and investigating exegetes' opinions in this respect. To reach this end, the researcher has pondered upon the verses attempting to extract the educational styles of Hojarāt Chapter, then, she has criticized and investigated the exegetes' opinions regarding this chapter as the yardstick of analysis. According to the carried out investigation, the mentioned educational styles of this study could be categorized into two general types. The first on are those which center on the divine excitation including "divine fearing", "divine affection", "warning", and "promising", and the second type which focuses on divine insight including the styles of "stating the reality of the affairs", and "stating parables". It has been concluded that the exegetes' have mostly discussed moral issues and their opinions lack stating the educational styles regarding the Hojarat Chapter. As the results of the study show, some of these exegetes have confused and intermingled educational matters, moral education, and religious rules.

The teachings of the Holy Qur'an and the infallibility of the infallibles (AS) about the rights and development of a child have always been converged with his education. In the Holy Qur'an and hadiths, the use of tourism with titles such as travel, travel, tourism, for personal, social, political and economic purposes, in particular to strengthen the worship dimension, has been recommended, and examples of the use of tourism in the education of children are observed. To be. The purpose of this study was to investigate " The role of tourism in child rearing in educational aspects from the perspective of Quran and Hadith". In this study, logical reasoning strategy was used in qualitative research. Findings of this study show; Which emphasize the use of attractive and active learning methods in the training of translators, tailored to their characteristics and needs. Also, school tourism and field trips enhance students' personal and social skills. In the educational system of the Islamic Republic of Iran, the use of these methods, especially tourism, in the elementary curriculum This study introduces some of the most effective methods of documented learning to religious doctrine. It also proposes a framework for attaining Quranic and Hadith-based educational areas for the role of tourism in the curriculum for elementary students, a framework for achieving the, aspects of education based on the Quran and the Hadith has proposed.

In social citizenship, the ideal approach is a combination of social right and social duty. A subject that has caused much controversy among various schools of thought and has not yet reached the desired path. In this paper, through the method of inductive qualitative content analysis, we attempt to understand the relation of Quranic teachings to social citizenship as a conceptual concept in order to identify and examine the social tasks derived from it. The unit of analysis in this study is the verse and all the verses of Quran have been comprehensively studied in several rounds. The theoretical sensitivities of the researchers are borrowed from the views of two groups of Western and Muslim scholars on the concept of social citizenship and its related concepts and components. Thus, through the coding process, the Qur'anic verses have been explored and extracted related concepts and themes, and after different categories, have been divided into two main categories and several minor and sub-categories that represent comprehensive Qur'anic programs on basic needs and Human societies are governed by the social duties and social duties of individuals in society. The social assignments obtained are from the educational verses of Qur'an which illustrate the place of social duties in the educational structure of Qur'an.

One of the most important debates in anthropology is the relation between emotional and cognitional aspect of human. In this article, in the first part, I try to explain the concept of the "reason" and the "heart"-as two central concept in Islamic developmental anthropology- Focusing on "correlation" and "unity". In the second part, I try to illuminate relations between the "reason" and the "heart" as reviewing the "receptacle", the "equivalent" and the "activity". In The end, focusing on "Heart states", I present a model in which "Live heart" and "Dead heart" is explained based on "reasoning" and "ignorance" in order to explain that how the higher levels of the heart require the higher levels of the reason and the inverse. Therefore, the intensity of reasoning as establishing a "more relevant" relationship between beliefs and reality, and the subjection of emotions and action in cognition, on the other hand, will lead to the improvement of the degree of the heart. In addition, the correlation between the states of heart and the degree of rationality in the Islamic approach suggests that knowledge and practice of knowledge are in the subordination of human emotional states.

AAccording to present study which was carried out descriptively and analytically, there are certain hadiths that scold ignorant Arabian lifestyle after Prophet Mohammad (PBUH) Hegira; since living environment will affect human education. Typical indicators of ignorant Arabian lifestyle are: receding from the science, changing the Islamic lifestyle, abandoning the good deeds that someone has been doing for a while, fading religious and moral beliefs, incapability in performing the mottos for God, having no family in the land of blasphemy and being unsafe in the land of blasphemy. These indicators confirm that immigration from Islamic lands towards the land of blasphemy is not forbidden by itself. Actually, it depends on the fact whether it weakens religious beliefs and retreating Islamic lifestyle. Some other indicators of ignorant Arabian lifestyle, such as receding from the science and so on, prove that Muslims must follow the orders of religion and increase their awareness wherever they live. Because, increasing his knowledge and practicing religious orders will affect his proper training and behavior. Indicators of not having a family in the land of blasphemy show that family, security, the constant performing of good deeds and etc. also influence the proper training of everyone. Jurists refer to different hadiths about ignorant Arabian lifestyle after Prophet Hegira based on cases like: no exile to the land of blasphemy and emphasize on the role of these hadiths on human education.

One of the most adjectival Phrases of the Holy Qur'an is "work righteousness." What is God's word about this statement? The commentators have used various methods to achieve their answer. In this research, structural semantics method has been used. The purpose of this article is to show the meaning of "work righteousness" and achieve its meaning. Hence, first, on the basis of historical semantics, its etymology was examined and then on the basis of structural semantics, the semantic circles of "work righteousness" with respect to the semantic fields of their respective words: good(khier), good(hasan) and the good(ma'ruf) And its mutual terms: false, debauchery and corruption have been analyzed. The author, while accepting the emphasis on the well-known definition of "work righteousness", namely, the gathering of the good act and good acting in one act, emphasizes on the role of determining the "leader" and "wisdom" and its relation to the "purpose" of action, and on the semantics of faith, sincerity , The continuity and repetition, the breadth, proportion and factor of time and personality in the semantics of the "work righteousness", and has counted degrees for "work righteousness".

Acceptance is a universal need and encompasses the life span. Maladaptive schemas are the product of the damage to this need, and Satisfying in this need increases the feeling of love, support and meaning. The purpose of this study is to investigate the human need for acceptance in the Quran. The main method of this study is qualitative. Structural method was used for data collection and semantic field approach. For this purpose, research samples, i.e., verses related to the "Rahmat" and "Azab" root derivations, were included in the Max QDA version12 software. The coding task was carried out with content analysis using the Grounded Theory method and with different categories. The research findings for these two origins indicate the abundance of 900 codes related to the concept of acceptance that shows the importance of this need in the Qur'an. The analysis of the research findings has reached four levels of acceptance to satisfying this need; acceptance of God, the Prophet and divine leaders, community and family. The acceptance of human beings in Qur'an is based on a framework in which the analysis of the word against Mercy, ie doom, explains it. The acceptance of God is universal and encompasses all; it is based on a specific framework that results in a state of balance between fear and hope. As a result, acceptance refers to a range of kindness, the lowest level of which involves human need for positive attention and kindness. Doom companions also set the framework for this acceptance.