مجله مطالعات فقه تربیتی
سال دهم شماره 20 (پاییز و زمستان 1402)

The right to privacy and its observance by others is recognized in customs and laws. Students in educational environments also have the right to privacy and administrators must respect it. However, the communal life of educational institutions has its own requirements, and the preference for communal interests and benefits create opportunities for administrators to enter the privacy of students, which must be justified by educational jurisprudence. This article, using a descriptive-analytical and jurisprudential approach, seeks to answer the question of what is the jurisprudential ruling on respecting the privacy of students? What is the limit of entry into the privacy of students and does this entry require parental consent? The most important research findings are "the sanctity of entering the privacy of individuals without their permission and the primary sanctity of espionage or eavesdropping," with exceptions such as "secondary titles that serve communal interests" being excluded from the ruling of sanctity. Based on jurisprudential evidence such as the Quranic verse "Waqaya" and the command to do good and forbid evil, administrators of educational institutions can access the privacy, especially a level of personal information and intellectual and ideological content of students, in order to ensure the communal interests of the students and safeguard their physical and mental well-being, and this entry does not require permission from the guardian of the student.

Islam is based on religious beliefs and the foundation of religious education is the cultivation of fundamental beliefs. Religious education is the process of teaching beliefs to the learner and a set of actions that the educator performs to shape the system of beliefs, intellectual persuasion, insight creation, inclination, and internal commitment in the learner. Therefore, one of the areas of Islamic education is religious education. Religious education is the duty of all educational factors, especially the Islamic government. This research, using a descriptive-analytical method, revisits the supervisory duties of the Islamic government in the religious education of Muslim citizens and based on the methodology of Islamic jurisprudence, clarifies that the Islamic government is obligated to supervise educational matters, especially the religious education of citizens. The obligation of supervision by the Islamic government is of a mandatory and consequential nature. If supervision of religious education requires necessary prerequisites, providing them is obligatory for the Islamic government. In matters of supervision, the Islamic government must observe justice. If the government delegates its duties to individuals or other entities such as non-governmental organizations, it is necessary for the government to hold accountable those individuals and organizations that have not fulfilled their responsibilities.

Islamic hijab is a type of clothing suitable for religious culture, which has always had different perspectives on its extent and quality. The personal or social perception of women's hijab is the most important issue in its governmental imposition. Therefore, numerous studies have been devoted to the social nature of women's hijab and the government's approach to this issue, but the proof of the duty of the Islamic government in imposing Islamic hijab on women, especially the general female population (both Muslim and non-Muslim), has not been addressed. The data of this research, using a descriptive-analytical research method, has examined the duty of the Islamic government in imposing Islamic hijab on female citizens. Based on the results of this research and considering rational reasons, the general authority of the Islamic government, the application of evidence for the prohibition of evil, the application of evidence for religious rulings, general principles for matters of necessity, the general legitimacy of punishment, the imposition ofpenalties for sins based on narrations, and the use of the wills of the Prophet and Imam Ali, the Islamic government is duty-bound to impose Islamic hijab on female citizens (both Muslim and non-Muslim).

"Human dignity" has been particularly emphasized in the Universal Declaration of Human Rights in the present era, but "intrinsic and acquired dignity" has been a topic of discussion in divine religions since ancient times. "Dignity" can be one of the foundations of human education, and "respect" can be established as a principle governing all educational activities. "Educational Jurisprudence" is a growing field of educational research, and formulating rules in this field is of great importance. The present study explores the possibility of considering "respect" as a "principle" in educational jurisprudence, and through an interpretive method, it provides evidence to support the content of this principle. The research results indicate that "respect" conceptually refers to "any action that a person takes to preserve their dignity or any action that preserves the dignity of the individual." Based on the Quranic evidence of the seventieth verse of Surah Al-Isra, the "principle of respect" is provable, and based on rational and traditional evidence, such as the indication of the narration "Honor your children" and the indication of many narrations about the "behavior and speech of the infallibles," respecting children is "recommended" and the ruling of observing the dignity of students in education is "recommended." The most credible evidence for this is the seventieth verse of Surah Al-Isra, and the convergence of narrations regarding "honoring children." This research has shown that respect is applicable in various aspects of education and can be applied in various discussions of educational jurisprudence, and the recommendation of respect can appropriately be used as a jurisprudential principle in the realm of educational jurisprudence.

The political power of governments in expanding their "educational authority" or the participation of families in educational decision-making, or the succession of the state instead of the family, or the succession of the family instead of the state, and other forms, monopolizes education and "succession in education". On the other hand, the idea of "coexistence in education" seeks to interpret education as a participatory or collaborative matter. This paper, in view of the necessity of developing Islamic educational literature and especially the literature of hadith studies in education, seeks to examine the coexistence of people (including families, elites, and the public) and governance, or succession, through the study of the hadith "The Rights Treatise". The research method is descriptive-inferential. The author first validates this hadith and then, through indexing and coding, and then classifying concepts and reasons, gathers the implications of "The Rights Treatise" and explains the educational rights and duties of governance, family, people, and elites in four axes. Furthermore, while confirming the coexistence among those responsible for education, it presents an explanation of the type of coexistence.

Islamic education has various dimensions, and "moral education" is one of its most important aspects. "Moral education" is usually the responsibility of parents, families, educators, and the Islamic government. The purpose of moral education is "the process of creating and employing methods for the flourishing, strengthening, and establishing of behavioral traits and ethical manners, and the correction and elimination of unethical traits, behaviors, and manners in oneself or others." Moral education in Islamic society is not possible without planning. It is obvious that the implementation of some of these programs can only be realized through the Islamic government. This research seeks to answer the question of who is responsible for the "moral education" of society and what is its jurisprudential ruling. Using a descriptive-analytical method and jurisprudential approach, and with reference to rational arguments, verses, narrations, and general principles, it has been proven that one of the obligatory duties of the Islamic government is the "moral education" of society. The duty of the Islamic government in the "moral education" of society, from the perspective of "Imamia jurisprudence," is obligatory in ethics, but it is also recommended. This duty of the Islamic government is of a tangible and achievable nature, and it is not conditional on the intention of others for its fulfillment.

"Rent-seeking" as one of the most important economic deviations in various societies has a significant impact on the slow pace of economic and social development and progress. The aim of this research is to study the jurisprudential ruling on "economic rent-seeking," which has widespread social implications and its effects on the ethics of society, security, stability, and peace of the community and people are significant, and it is itself influenced by the state of economic education in society. By analyzing the prohibition evidence of "economic rent-seeking" and paying attention to its destructive effects and damages in various ethical and social dimensions, the necessity of presenting educational methods and strategies to properly confront this issue becomes clear. The present research question is: What is the jurisprudential ruling on the use of "economic rent-seeking" and the educational approach to confront it? The research method in this article is of the "descriptive and analytical" type, which is done by referring to jurisprudential sources and analyzing the evidence to infer the ruling on "rent-seeking." Narrational evidence such as the prohibition of injustice, the prohibition of consuming unlawfully obtained wealth, the prohibition of sin and aggression, and the prohibition of discrimination indicate the illegitimacy of "rent-seeking." The spread of "rent-seeking" disrupts the social and political system, creates class differences, and violates the rights of individuals. The appropriate solution to counteracting "rent-seeking" involves promoting Quranic teachings, developing awareness of the social rights of others, strengthening the inclination towards justice, and facilitating the performance and correction of ethical behavior. In the negative aspect, it involves combating the roots of deviation, monitoring, and closing the loopholes of corruption and criminalization, and punishing rent-seeking deviations.

The Prophet, as a mentor and eternal example for humanity, is relevant for all times and places, and his educational methods are considered one of the most important sources for educational jurisprudence. One of the issues that can be emulated in the field of education is the way the Prophet dealt with opponents. One of the most important situations in the life of the noble Prophet of Islam was the battles of Uhud and Tabuk. Since proper interaction with dissenters has a special impact on guiding these individuals, it is necessary to employ the most appropriate methods of dealing with them. This research is carried out using an analytical-descriptive method and with a focus on interpretive sources. The result of this research suggests that the most important principle in dealing with dissenters is the principle of kindness, which is manifested in educational methods of forgiveness and pardon. However, the application of this principle is prohibited in some cases, and it is necessary to use methods of warning, intimidation, and punishment.

"Fetal abortion" is a complex issue with various dimensions of jurisprudence, law, ethics, and education, all of which require independent examination from each aspect. Islamic jurisprudence and education, based on verses and traditions, have provided answers to all questions in this area and clarified all its aspects. Despite the severe penalties in jurisprudence for the one who performs the abortion, the prevalence of "fetal abortion" is one of the challenging issues in today's society. Statistical reports indicate an increase in this phenomenon worldwide, in Muslim countries, and even in the Islamic Republic of Iran. The negative consequences of ths act on an individual, family, and society are more than one can imagine. The purpose of examining the jurisprudential laws of "fetal abortion" with an educational approach is to guide families towards eradicating it from the religious community, which has been achieved through a methodical and deductive approach. The research findings have shown that in Islamic jurisprudence, the method of warning and punishment is used in explaining the laws of "fetal abortion," and if these laws are presented to children and adolescents in the home and school, it has a significant impact on preventing this event from a jurisprudential and educational perspective.

According to the Quran, the formation of human identity and achieving happiness for each individual is based on righteous actions rooted in faith. In the educational system of the Quran, the presence of a role model and example for the realization of righteous actions is an unavoidable necessity. The Quran introduces Prophet Muhammad and Prophet Abraham as exemplary figures in all educational dimensions. Since the prerequisite for a comprehensive understanding of action is the recognition of the principles of realization and the recognition of its effects, this article, by choosing these two prominent Quranic models and examining the principles of prayer, seeks to investigate the question of what principles the Quranic models emphasized in inviting to prayer. Therefore, using content analysis, an attempt has been made to identify the teachings, attractions, aversions, and underlying intentions of the act of prayer. The research results indicate that the Quranic models have focused on three principles of knowledge, will, and intention in their invitation, with more emphasis on the cognitive and intentional principles than the principle of will. In order to provide the cognitive foundations for prayer, it is necessary to make teachings in the five dimensions of theology, prophethood, imamate, resurrection, and sharia in the fields of divine unity, lordship, and the scientific encompassment of God available to the learners. Furthermore, with regard to the benefits of obedience to God and the necessary aversions for the principle of will in prayer, such as strengthening the relationship of the learner with the Ahl al-Bayt and strengthening sincerity in the performance of prayer for divine intention, are effective solutions.

In this study, the components of educational justice in the Quran have been discussed. In this research, both descriptive-analytical and dialectical methods, which is a new method in Quranic semantics, have been used. The aim of this research is to achieve the criteria of educational justice from the perspective of Quranic teachings. The researcher's effort in this article is to first categorize the Quranic verses related to justice. The mentioned verses have been classified into three categories as follows: the first category includes verses containing the word justice; the second category includes verses containing the words qist, mizan, and qistas mustaqim; the third category includes verses containing the content of justice. Then, the question of the necessity of justice in education and upbringing has been presented based on the dialectical method and using semantic logic, the Quran's response to the components of educational justice has been obtained as follows: the application of the first category of verses encompasses all the components of educational justice. The second category of verses indicates that the concept of qist is synonymous with the concept of justice. The two concepts of "mizan" and "qistas mustaqim" in education and upbringing refer to the components of educational justice as indisputable criteria. The verse "Do not deprive people of their things" is the most comprehensive law of justice in the Quran; therefore, all the components of educational justice are examples of it.

A part of sexual education is related to gender lessons. The research data has been collected in a library manner. This research has been conducted with the aim of explaining gender lessons using qualitative research method. The relevant religious evidence has been carefully examined in seven groups. In Islam, gender is not a criterion for superiority. Therefore, some evidence emphasizes the necessity of consent to one's gender and its implications, and the lack of desire for the opposite gender. Admiration for some lessons and characteristics for a specific gender, as well as prohibition of resemblance to the opposite gender and division of masculine and feminine tasks, are among the narrative groups that indicate the principle of the issue and its content. Counting some inherent characteristics such as desire and greater modesty in a specific gender also indicate the principle of gender differences and the content of sexual education. In general, Islam, in addition to respecting both genders, considers some gender characteristics and responsibilities as necessary for the harmonious interaction of both genders, and considers the mentioned lessons essential for optimizing family and social interactions.