نشریه پژوهش در مسائل تعلیم و تربیت اسلامی
پیاپی 60 (پاییز 1402)

The purpose of this research is to present the model of human existential transformation based on the mystical thought of Allameh Tehrani and to explain its educational implications. This research has been done by descriptive-analytical and inferential method. The meaning of the existential transformation of the transformation and the transcendental movement of the human existence towards God-likeness in the arc of ascension and ascension of the human soul from the hierarchy of the world to achieve the status of destruction in the presence of God and the survival of God. Existential transformation refers to the perfection of a person's existence and the improvement of his vision, tendency and action system. According to Mulla Sadra's theory of essential movement, a human being is always in motion and, consequently, his hierarchical existence, he is a multi-leveled being who, in the course of his perfection and with changes and transformations in his essence, will be able to go through different levels of existence and ultimately be close to God. After explaining the concept of existential transformation, the philosophical foundations of human existential transformation are presented based on the mystical thought of Allameh Tehrani, and then, with the help of the progressive inference method, educational implications (objectives, principles and educational methods) regarding human existential transformation were extracted. These educational principles include the acquisition of monotheistic knowledge and insight, affection and love, obedience, care, the use of the remembrance of God with man, perfection, divine sufficiency, rationality and unity. Finally, based on the obtained cases, the model of human existential transformation was drawn.

Every organization needs to train trainers and professors who, inspired by past experiences and taking into consideration the foundations and values, can double the intellectual, cultural and moral training of its forces. Nizami was carried out and in terms of practical purpose, it was a descriptive survey method. The statistical population included all line commanders (both men and women) in the number of 80 people. The number of samples was equal to the population and the whole population sampling method was used to collect information from a researcher-made questionnaire. This questionnaire had three components and 24 items. The findings were analyzed based on statistical values of mean, median, mode, t and ANOVA; They showed that among the three moral education approaches, virtue-oriented, care-oriented, and justice-oriented, the line commanders chose and applied the justice-oriented approach with an average of 2.20 as their first ranking approach. The results emphasize the sameness of the moral education approach of the commanders regardless Their gender, level of experience, and job level had the most application in the daily interaction between line officers and students.

The training of the soul and psycho in the philosophical researches of Islamic education, especially with the approach of its application in formal and general education, is one of the most valuable topics that has become the focus of some researchers in this field of humanities; The present research seeks to recognize Mulla Sadra's philosophical psychological thoughts and find their traces in the formal and general education system. This research has used a combination of descriptive-analytical, deductive and comparative research methods. The results of the research indicate that Sadra's wisdom can answer the fundamental questions in the field of psychology and its training in the formal and general education system. In this school, man is connected to the divine origin and destination, whose existence is composed of body and soul. His happiness in both worlds can also be summed up as intellectual happiness in the context of the growth of reason. According to the main goal of the fundamental transformation document in the official and general education system, i.e. the realization of the good life in education and finding the meaning of the good life in the reasonable life and rational education in the sublime wisdom, it is possible to achieve this goal of the document by planning this educational area in different academic periods. The transformation was achieved..

The purpose of study was Developing and Validating a Curriculum Framework of Resistance Economy Education in Elementary Education.Research approch is a sequential expeloratory mixed method. . In the qualitative section, 15 experts were selected using a purposeful criterion sampling method. Semi-structured individual interviews, literature review and upstream documents were used to obtain concepts, phrases and key words related to the resistance economy curriculum . Using thematic analysis method, the initial framework was formed and validated with qualitative methods. In the quantitative section, the statistical population was experts in the field of resistance economy and curriculum and elementary school teachers. 30 experts and 100 teachers were randomly selected. To collect data, a questionnaire that developed in the qualitative phase was used. face and content validity and factor analysis were used to confirm validity and calculate the reliability by Cronbach's alpha. . The results showed that this framework has the necessary validity and reliability, and as a result, the final framework was approved with the dimensions of logic and why, content, educational materials and resources, teaching methods and evaluation methods.

The purpose of this research was to identify the factors influencing students' desire to go to the mosque based on the plan of Shahid Behnam Mohammadi. In terms of practical purpose, the present research is a mixed method in which the qualitative part of the document review and the quantitative part of the cross-sectional survey method are used. The statistical population of this research includes teachers and students of Tehran. Based on Morgan's table, the current random sample was 103 people, and the researcher-made questionnaire was implemented on them. Descriptive statistics and inferential statistics (one-sample T, Nunley's utility spectrum, independent two-group T, and Friedman's test) were used to analyze quantitative data. The findings showed that based on the opinion of the audience of Shahid Behnam Mohammadi project, there are no serious obstacles in terms of the internal influencing factors of the project regarding the lack of youth recruitment. Regarding the prioritization of the categories from the point of view of their impact on not attracting the audience to the mosque, from the audience's point of view, the prioritization of the categories in the sample is as follows: planning and educational content (with an average of 2.75), the category of inattention to Constructions and age requirements (with an average of 2.71), facilities and facilities (with an average of 2.56) and finally the category of effective human resources (with an average of 2.52). Also, the findings showed that in the categories of facilities, needs and requirements, and the role of the family, the average score among trainers is higher than its value among the audience. According to other statements, the trainers of the project believe that these factors had a greater impact on not attracting teenagers to the mosque, compared to the contacts regarding the mentioned categories.

The aim of this study was to design a model of ethical development of students in the framework of the philosophy of Islamic education. The research method is qualitative and for this purpose, document analysis and semi-structured interviews have been used. The research population in the document analysis section includes articles, books, treatises and work reports, the document of fundamental change in education and the Qur'an and narrations, and in the interview section, education specialists who use the method of theoretical purposeful sampling and based on the saturation rule with one of them was interviewed. Structured semi-structured receipts and interviews were used to collect information. The structured process of writing and analyzing the findings was used to validate the research findings. The findings led to the identification of students' moral development indicators in four dimensions of relationship with God, relationship with self, relationship with others and relationship with nature, the components of which were adjusted based on the document of fundamental transformation of education in 6 areas. More than 80 indicators were extracted for the moral development of students and finally, with a systemic approach, the final model of moral development of students was designed based on the philosophy of Islamic education.

The aim of this study was to identify the components of social capital from domestic and foreign validity and evaluate its position in upstream documents and social studies books of elementary school. The studied samples included three categories of external and internal resources related to social capital, upstream documents (document of fundamental transformation of education, document of national curriculum and approved goals of elementary school) and textbooks of social studies textbooks for third to sixth grades. The research method used was meta-combined, during which quantitative content analysis was used to evaluate upstream documents and social studies books in elementary school. Findings from meta-composition indicated that social capital can be evaluated in the form of 10 major components: evaluation and selection of information resources, social communication, social trust, social participation, social cohesion, social responsibility, social justice, acceptance of cultural, linguistic and religious diversity. Social support, social norms and 49 sub-components. Analysis of the content of upstream documents also showed that the conceptual framework mentioned in the Transformation Document and the National Curriculum has been considered to the desired extent, but the approved goals of the elementary school have not been able to move towards them and have been neglected in social studies textbooks. The main negligence has been in the components of evaluating and selecting information sources (using the media, knowing the environment, trying to discover the truth of information) and social cohesion (solidarity with others over the interests of the country and commitment to society).

The concept of education in the current era is one of the most difficult concepts that has traveled a path full of ups and downs and is still facing ambiguities. Although there is no serious dispute about the necessity and importance of education, different and sometimes contradictory analyzes of this concept show that this concept has not been able to find its true meaning in religious and non-religious societies. Therefore, it seems necessary to reflect on it. For this reason, the present article, with the inferential method and descriptive semantics, aims to clarify the concept of education with novel words based on the verses of the Qur'an, and analyze its educational implications. The data obtained from the research show that words such as: production, The ability, and love / affection have a close semantic link with the main structure of Quranic education, which has been neglected in the researches despite their high educational importance. The high importance of education in the Qur'an, the expansion of the limits and gaps of the concept of education, ability as a prerequisite for learning, the place of love /affection in the process of goal setting and content compilation are among the most important educational implications arising from the examined vocabulary.

The important point about religious extremism is that the problem of extremism is not only specific to the Islamic world, but also includes the followers of other divine religions. In the Qur'an, God warns the People of the Book about exaggeration and extremism and forbids it (Ma'idah, verse 77).Exaggeration and extremism in religion has taken various forms, but the worst form of exaggeration is the form that leads to polytheism. . One of the forms of polytheism among Christians was that they said that God is three while being one. One side of the wrong relationship of having a child to God has been another extreme form of Jews and Christians regarding prophets (Repentance, verse 30); Among the Abrahamic religions, Islam is a realistic and truth-oriented religion. This religion used all its efforts to prevent the repetition of what happened to other religions. Therefore, this research aims to answer some important and fundamental questions, what are the foundations of religious extremism and how can these foundations be criticized? And what do the extremists who commit heresy and commit the worst crimes against humanity throughout history in the name of Islam, what do they really know about the Quran? Is there a relationship between the Quran, the last prophet and the rise of religious extremism? Is extremism in religion and giving an extreme interpretation and image of religion and its teachings recommended in the Qur'an? And is the role of Islamic teachings in human education effective in moderating extremism?

The present study attempts to identify the conceptual network of socialization from the perspective of Imam Musa Sadr and clarify its implications for the field of social education. To achieve this goal, descriptive-analytical and practical inference methods have been used. According to this research, Imam Musa Sadr's general idea of socialization is an idea of an organism whose main components have been studied in eleven components. The central component of the idea of socialization in the view of Imam Musa Sadr is considered "compassionate interaction and coexistence" and the relationship of other components with this component has been analyzed and interpreted. The implications of this general idea and its constituent components for the nature of social education are also specified in ten general implications. Among these implications we can mention “the necessity of monotheistic attitude”, “the necessity of innate humanism”, “the necessity of looking at another as self” and “the necessity of believing in freedom as value”.

This descriptive-analytical study aimed to analyze cultural education etiquettes in Nahj al-Balagha (case study: ethics) using deductive research approach. First, we analyzed the concept of cultural education and then cultural education etiquettes in the field of ethics (one of the three areas of cultural education) to infer the teachings of cultural education in the four dimensions of ethics (servitude ethics, personal ethics, social ethics, and environmental ethics) using analysis, evaluation, and classification of etiquettes. data were collected by taking notes from domestic and foreign sources in a library. First, the letters, sermons, and wisdoms containing the examples related to the studied manners were identified. Then, the findings were categorized, analyzed and described. Findding:The research findings suggest that Is The study results suggest that practices related to social ethics are the most common, indicating that Alawites orders are founded on social . Results Imam Ali desired not only to teach individual morality, but also to construct a moral community because individual satisfaction is associated with societal happiness. If social-moral practices are accepted as rules, individuals will live in peace, security, and tranquility and community will be away from irreparable behavioral and verbal damage in the shadow of social immorality. With the presence of such individuals, cultural education and its practices would be established in community, and all Muslims will reach happiness and perfection.