مجله مطالعات فقه تربیتی
سال دوم شماره 3 (بهار و تابستان 1394)

Religious pedagogy in the sense of educating an individual, who believes in a religion, makes use of various methods to teach religious concepts and tenets. Inculcation is one of those methods which have both opponents and proponents. Inculcation can be judged and evaluated from jurisprudential, philosophical, psychological and religious perspectives. The present study has chosen the jurisprudential method to assess it. When it comes to legal permissibility or prohibition of inculcation, there are at least three probabilities: 1. General and permanent inculcation is religiously forbidden and prohibited; 2. General and permanent inculcation is religiously permissible; 3. There is a middle approach which allows inculcation under certain circumstances and forbids the same under other circumstances. The present research aims to study the second hypothesis (absolute permissibility). Inculcation in this research refers to "non-discursive instruction". The present writing has presented and discussed six reasons and it has concluded that the hypothesis of "absolute permissibility of inculcation in religious education" is not defendable. Thus, depending on the situation, the trainees and educational contents should benefit from inculcational methods alongside demonstrative and discursive methods.

The issue of helping children in goodness and piety is classified and discussed under the jurisprudential rule of "helping one another" in "righteousness and piety". The parent's duty and the ways they use to educate their children are discussed and examined in this study. Obviously, analyzing this subject will help clarify certain aspects of parent's duty and how they influence their child in a sustainable and lasting manner. The importance of this subject is due, largely, to the fact that firstly, parents have a special position and responsibility towards educating their children. Secondly, the parents themselves shall be benefited by their children's proper and befitting conduct. Thirdly, some parents are negligent and easy-going in fulfilling their educational duty whereas, jurisprudentially speaking, they are held responsible for their treatment of their kids in terms of how they bring up and educate them. This research carried out on an ijtihadi method (a method based on independent reasoning), relies on analyzing the significations of proofs and evidence for jurisprudential rulings. To prove parent's responsibility, references have been made to general and specific arguments. The purport of textual arguments, which highlight educational methods and principles related with the subject-matter, are indicative of parent's responsibility.

Cultural jihad (struggle) in a Muslim society begins at home. The parents being the first trainers of every human being play a very crucial role in mental peace and creating a healthy society. One of the most important aspects of cultural invasion of the west is to destabilize the family which will finally result in the apathy and egotism of human beings. Thus, understanding the correct methods of emotional education of children and implementing them in the family have a direct impact in aborting the cultural invasion of the west. Although there are written efforts with a descriptive approach to explain emotional education, the jurisprudential prescriptive dos and donts appertaining to emotional education have been neglected and overlooked. In this study, efforts have been made to make use of general rules of education as the definite pedagogical principles and methods in religious texts to extract, with reliance of ijtihadi method, the imperatives of emotional education of children. Based on this research, among the positive actions which parents should take, is to show love to their children, treat them, especially their daughters, with dignity and compassion. They should not discriminate between their kids, nor should they hurt or torment them psychologically and corporeally.

One of the important principles in the area of education, is the principle of "considering the ability of the trainee". The importance of the said principle will double when parents fulfilling their obligatory duties in devotional or worship-related matters of children, embark on educating them. The present research conducted on a referential and analytical basis (with emphasis on deductive and jurisprudential method) studies the principle of considering the ability of the trainee on the part of the parents. Thus, it has attempted to deduce the jurisprudential rule of this principle in a devotional domain in teaching prayer and fast as the two basic elements of devotional education. Studies show that considering the ability of the trainee (i.e. a child) is not only considered a primary principle but it enjoys also general preference. In fact, it is obligatory to consider a trainee's ability in respect of duties that are beyond his capacity and capability. When it comes to teaching devotional values, keeping in view the ability of the trainee is recommended and avoiding it entails abominableness.

Every institution playing an effective role in education (tarbiyah) aims to achieve its specific goals and objectives. Family is one of those institutions that play a fundamental role in child education. Different educational goals could be assumed for the family. Protecting children against sins or indecency can be one of the goals of family education. This article aims to study parent's duty in protecting children against sins. It also seeks to examine ways through which children can be protected from a jurisprudential perspective using a juridical method. To achieve this aim, verse 6 of Surah al-Tahrim and a few textual and rational proofs are studied as some of the most significant proofs. Also, those arguments, which can serve as evidence negating parent's responsibility to protect children, constitute another part of this research. The need for protecting children against sins and observance of certain standards such as avoiding violence and strict measures in applying protection methods is the conclusion drawn out of this research. Apart from the points mentioned in commentary works under verse 6 of Surah 66 as well as in some books authored on the subject of Islamic education, no independent work was found on the subject of protecting children against sins.

The relationship between morality and religion is one of the serious concerns of our age. What is morality based on? Where does good, evil, virtue and vice emanate from? What is the evaluation criterion? What is the interplay between religion and ethics? This article delves into Abū Hāmid Muhammad ibn Muhammad alGhazālī's works with a religious approach to critically assess and examine his idea of the dependence of the sanctions of moral behavior on religion as seen by Allamah Tabatabai. Hence, al-Ghazālī is of the view that morality comes with religion and religion is the source of morality as it plays a very basic role in it. According to al-Ghazālī, religion is a supernatural source guaranteeing the observance of moral rules. Allamah Tabatabai, however, maintains that when it comes to the sanctions of moral codes, morality remains independent of religion.