نشریه اسلام و پژوهش های تربیتی
سال هفتم شماره 1 (پیاپی 13، بهار و تابستان 1394)

Since the Renaissance and simultaneously with crack which appeared into the body of religion, this question has been raised: is it possible to be morally good without religion God? In fact, the aim of this question is to investigate the origin of the relationship between religion and morality. Therefore, the question raised about it is concerned with the quality of the relationship between the two. Religion and morality are inseparable. Ethical propositions are, for the most part, either natural or rational, but they are in need of religion all the time. Confirmation, development, limitation, motivation, encouragement and ensuring adherence to moral standards on the part of religion are some of the instances of morality’s need for religion. Religious morals are in need of education. Different methods can be used for providing people with moral education in relation to attitude, tendency and interaction. Contrarily, the secular view calls for the separation between morality and religion and does not accept such a thing like man’s spiritual perfection, believes in the kind of ethics brings about the material welfare and rejects the interference of religion in world affairs. This thought is founded on materialistic ontology.

Education has different realms: cognitive, emotional and behavioral. One of the cognitive aspects is concerned with religious teachings. “Credence or belief” is a kind of stabilized cognition which effects an individual’s emotions and behaviors more than superficial understanding does. What steps have to be taken in order to reinforce the belief in the unity of God? This aim can be accomplished through cognitive and behavioral methods. Using a library-based method, emphasizing on the motivational ways and taking a probing look at the Quran and traditions, this aims at fostering religious beliefs. How can the instructor arouse the learner’s interest in monotheism? What are the dispositional obstacles to the learner’s belief in God and monotheism? According to this research, reinforcing the belief in God requires, in addition to using effective methods, removing the dispositional obstacles to one’s tendency to the belief in God. In the first step, by propounding the idea of probability and probable and also looking at God as one’s beloved, the motive for the belief in Almighty God will be realizable. In the second step, it is necessary to remove such obstacles as escaping from one’s defects, the defensive and argumentative strategy and the tendency towards religious constancy.

“Religious education” is a deist and God-oriented education and it is the means for improving the relation between man and God. The prominent characteristic of such approach is reinforcing the ideological and mystical foundations (i.e. cognition and knowledge of God) and sense of servitude. In reality, the aim of religious education is to enable man to establish relationship with God, the world, and his life in this world and the hereafter, so that he can move according to the way the general Islamic philosophy looks at man’s creator, man, the world and his life in this world and the hereafter. Consequently, when, in the light of religious education, the relationship between man and his deity goes well and man’s life has divine property, real education will be attainable and man will be able to achieve remarkable progress. Besides explaining the literal and true meanings of religious education, this paper elaborates on a number of the most important strategies for providing religious education by resting on Qur’nic verses.

This research seeks to investigate the contents of ‘’Hadyehay-e-Asman’’an elementary school textbook for grade 3 (new edition, 1392) based on the principles of selection of educational contents in the Holy Qur’an. To achieve the above-mentioned aim, a ‘’content analysis’’ method is used in this study. The population sample is the very statistical population. A content analysis list whose validity is confirmed is used. The unit of analysis consists of sentence and an image and the unit of counting the frequency. The research results show that, from among the four principles in this book drawn from the Holy Qur’an, alongside their indexes, the principles of ‘’guidance-providing content’’ and ‘’motivation-generating content’’ have a special status. But, since such principles like ‘’reflection provoking” enjoys a relative status as well as “creativity nurturing” have received less attention, and in order, to create more intellectual challenges, it is suggest that the students be urged to think about the creation of the world and and about themselves by raising many and varied questions in the texts and encouraging meditation on nature and natural surroundings in order to create new opportunities for students to develop new ideas and formalize them.

This paper aims at analyzing the content of the secondary school textbooks on religious education and Persian literature on the Basis of the six components of Iranian Holy Defense, and seeks to answer the question whether the mentioned books have been able to reflect these components well. The research uses a ‘’descriptive’’ method and of the kind of ‘’content analysis and unit of theme analysis’’. After identifying 32 instances of the 6 components, 9 titles of the books on Persian literature and religious education were chosen. A checklist whose Kappa stability coefficient was 0/39 and whose compound stability coefficient was 0/98 was used and it had desirable validity. The results show that, in both collections of books, transcendental attributes and the message of Ashura are taken into consideration and the least attention is paid to such components like stability, altruism, martyrdom and political authority. In the two collections of books ten striking instances have not been fairly death with. Also, the results show that the six components of the subject of reading in the Persian books for grade three has a better status than that of the books on religious education.

The idea of expectation of drawn-out lives or long wishes is a kind of ambition which has harmful effects on all aspects of life, whether material or spiritual. It makes one forget the Origin and the Hereafter which leads to a fatal outcome of man. Imam Ali (a) strongly emphasizes in his speeches on this issue. Man cannot help having wishes, but he should control them so that he may not suffer from the fatal disease of drawn-out wishes. This paper seeks to shed light on the ways to prevent this psychological disease and the ways to treat it. The findings of the research show that controlling and treating drawn-out wishes go through three successive stages. In the first, man should gain a proper perspective on himself, the world and God. In the second, he should choose the wishes and evaluate them, and then change the selected wishes into attainable goals. In the third, he should embark on making a plan and attempt to achieve the goals without wasting time.