نشریه پژوهش در آموزش معارف و تربیت اسلامی
سال دوم شماره 4 (پاییز 1401)

The purpose of the present study is to review the process of girls' education to accept gender roles in the school educational system with an approach on the ideas of Āyatollāh Khāmene'i. The research method is descriptive-analytic and according to the results, the necessity of skill learning to play female gender roles in the school educational system is undeniable; therefore, schools ought to consider girls' gender education as one of the most important goals in their agenda. Preparation to accept gender roles is not feasible merely through explanation, justification, and curricular courses, but rather the process of education should be arranged with the cooperation of families at school so that the girls by the end of their school and the start of their youth would have become mentally and physically ready and capable to accept their roles by the essential skills they learned at school. The procedure of teaching some skills should start from the elementary school and for some other skills, it should begin from the secondary school and be stabilized therein.

The purpose of the present study is to explain the role of psychological assets in religious education. The research method is descriptive-analytic and the results showed that psychological assets and its main components can be the inspiring source to continue religious activity and increases the chance of reaching inner peace, spiritual power to acquire divine attributes. In other words, features of psychological assets facilitate the way of becoming like God -as the goal of religious education- and provide necessary mental power and energy for people at difficulties, limitations, and obstacles to continue their activities. Components of psychological asset and religious education either directly or through a range of component meanings are interrelated; so that 4 components of psychological asset (self-efficiency, hopefulness, optimism, and resilience) can contribute to creating and continuing religious behaviors. As a result, people can prepare themselves to undertake action and achieve perseverance, resilience, and endurance (patience) to reach their goals.

The purpose of the present study is content analysis of the book Hedye-hāy-e Āsemāni in the fourth elementary grade based on religious educational methods. The method of research is qualitative content analysis, and after the review of the presented theories and classifications of religious (Islamic) education methods, the dichotomy of Bāqeri (2017) was chosen for content analysis. The research results show that there is a rising and falling trend in focusing on the use of religious education methods throughout different sections of the fourth elementary grade book Hedye-hāy-e Āsemāni. One of the positive points about the book is that it does not concentrate on a single method, which is considered suitable due to different subjects in the book and personal differences between students. Moreover, with respect to the age properties of students, paying special attention to the methods relying on five principles of transformation of conscience, tidiness, changing appearance, rationality, and admonition are considered appropriate since the students' age is a suitable time to internalize appropriate rational-emotional education in them. In general, it seems necessary to pay attention to other religious educational methods in the book too for its improvement and betterment.

The purpose of the present research is to introduce a praised and reprehensible curriculum –as well as the quality of its elements- from the view of Islamic education with an emphasis on the ideas of Āyatollāh Javādi Āmoli. In this regard, mankind and the predominant ideology in human society was studied and to this aim, the method of qualitative content analysis was used. The present research, focused on both praised and reprehensible approaches to curriculum planning as each of which has a special purpose, method, content, and assessment method. The goal of one is materialism and of another is metaphysics or belief in incorporeal issues. The criteria for the assessment of educational activities in the reprehensible curriculum is based on predetermined indices while in the praised curriculum, it is based on the effect of a newly made product. Therefore, it can be confirmed that the philosophy of education and upbringing in Islamic societies has the potential to develop various theories in itself and open a new horizon of pedagogical ideas in front of human society.

The purpose of the present study is to explain the role of psychological assets in religious education. The research method is descriptive-analytic and the results showed that psychological assets and its main components can be the inspiring source to continue religious activity and increases the chance of reaching inner peace, spiritual power to acquire divine attributes. In other words, features of psychological assets facilitate the way of becoming like God -as the goal of religious education- and provide necessary mental power and energy for people at difficulties, limitations, and obstacles to continue their activities. Components of psychological asset and religious education either directly or through a range of component meanings are interrelated; so that 4 components of psychological asset (self-efficiency, hopefulness, optimism, and resilience) can contribute to creating and continuing religious behaviors. As a result, people can prepare themselves to undertake action and achieve perseverance, resilience, and endurance (patience) to reach their goals.

The purpose of the present study is the content analysis of the elementary school book Hedye-hāy-e Āsemāni from the view of environmental ethics. The research method was content analysis and the statistical population consisted of all books of Hedye-hāy-e Āsemāni from the 2nd until 6th grades in the elementary school. The content of all books was analyzed without any sampling and the results showed that it was referred to environmental ethics for 209 times but there was no balance in making a reference to environmental indices. The indices of planting trees and environment protection have the highest frequency of 26% and observations of animal rights has the least frequency of 9% but there is no mention of other environmental criteria in the books.