نشریه آموزه های تربیتی در قرآن و حدیث
سال هشتم شماره 2 (پیاپی 16، پاییز و زمستان 1401)

Pathological narcissism is a type of personality disorder characterized by self-arrogance, lack of empathy, sense of entitlement, fragile self-esteem, need for admiration and approval, exploitation of others, etc. In psychological studies, one of the causes of this disorder is the undesirable parenting of parents and their incorrect parenting style. Considering the special view of Islam on the role of parents in raising their children and the formation of their balanced and positive personality, the present research is a comparative study of the effect of parenting style on the formation of children's narcissism from the perspective of psychology and Quranic and hadith foundations. and in the shadow of these two types of attitudes, with the method of qualitative content analysis, it seeks to answer the question, how does unfavorable parenting lead to children's narcissism? The findings of the research show that there is a reciprocal action between the way of parenting and parenting of parents and the personality of their children; Therefore, in the heart of narcissistic disorder, the void of playing the role of desirable parenting is seen as a valuable energy. This gap, especially in the two indicators of love and control (caring), is more visible due to being caught in the trap of excesses and is highly influential in children's narcissism.

Education and training of religious missionaries is one of the most important tasks of religious institutions and organizations. In the Holy Qur'an, God has given many orders and practical recommendations to the prophets, who have been the main preachers of religion throughout history. The purpose of this research is to know the characteristics and characteristics of successful religious missionaries in the matter of preaching and calling to Islam and to introduce some successful historical figures in this matter. The findings and results of this research, which was carried out in a library-based and descriptive-explanatory method, show that religious missionaries must be characterized by characteristics such as faith and belief in order to be successful and achieve their goals. scientific characteristics; Moral characteristics; mental and physical characteristics. Also, the issue of propagating Islam in Abyssinia by Jafar bin Abi Talib (a.s.) has had results and benefits; Among these results and benefits: knowing the inherent characteristics and internal capabilities of the Islamic religion; The importance and status of religious missionaries; The need to select, train and employ capable missionaries by missionary institutions; Absence of brevity and retreat are among the foundations of religion and so on.

The contemporary world and its emerging challenges have paid attention to the holistic view of human beings. In such a way that the four dimensions of human health have always been the subject of discussion and exploration among thinkers. Due to the importance of spiritual health over other aspects of health, different schools have presented different definitions of spiritual health from different angles, and the analysis of their views shows that the definition of human was the introduction of the old school. The current research, with the tools of library-reference collection and descriptive-analytical method and the level of analysis of content analysis, seeks to answer the question, what is the description of man and the foundations of anthropology in spiritual health based on the teachings of the Qur'an? The findings of the research indicate that the existing human being has two natures that have three areas of knowledge, desire and ability, and based on these three areas, three systems are formed in him: insight, tendency and performance system. These three systems based on monotheistic vision and with faith factor can direct those three areas and bring spiritual health with a healthy heart.

The purpose of this article is to achieve the theoretical foundations of political education of Tafsir Al-Manar. In the present age , due to the specialization of science, education has also found many branches and tendencies; One of the most important types of education is political education; Everything related to the management of people's affairs falls within the realm of politics, and this is why political education affects many things ; This type of training has received less attention and this is what this pen seeks to achieve . The basics of Al-Manar interpretation have been studied in three areas: theology , anthropology, sociology and chronology ; Among the principles of political education in the interpretation of Al-Manar, we can mention the precedence of religious reforms over political reforms, the need for freedom -seeking education, equality of human beings, etc . This article is organized by meaning analysis method .

Religious teachings give importance to the changeability of ethics. The mission of the prophets was also aimed at making changes in people's behavior and actions. Emotions are the main factor in the changes that happen in the spiritual aspect of a person. This motivation of actions acts as a result of people's beliefs and convictions, which are based on knowledge. Factors such as knowledge, worldview, social environment, family and will affect emotions and are evident in the educational process of people. If these cognitions take place in the path of a person's religiosity, it will lead to the implementation of divine commands and decrees. Also, whenever a person obeys the divine orders, God gives him the insight to use his emotions in a better way.The mutual influence of emotions and acts of worship can be seen in components such as asceticism and piety, feeling remorse, prayer, jihad, patience and prayer, pilgrimage and self-cultivation. Focusing on different interpretations, this article examines the verses that express the emotional side of humans. The educational effect expresses the mutual relationship between emotions and acts of worship in religious teachings. Emotions, if they flourish with knowledge and awareness, make them act better on God's commands. Obedience to God's commands and performing acts of worship also affect emotions and make them flourish. The result is that these mutual influences lead to the correct education of human beings.

Quranic allegory is one of the explanatory methods of this holy book. So far, researchers have extracted various dimensions of this explanatory method by addressing the fine literary and rhetorical points, the method of conveying concepts, aesthetic and phenomenological aspects and their educational manifestations. However, in a holistic context, a significant "connection" can be achieved between these allegories, so that this connection will develop the meanings of each allegory in the communication network. The present study aimed to achieve a conceptual network in such allegories based on the representation of Quranic allegories under the concept of "heart". To examine the changes in the representation of these allegories, the method of semiotic analysis, which is mostly used as an approach to textual analysis, has been used; A feature of this method is attention to structural analysis. This type of analysis involves identifying the components of a semiotic system, such as a text, and determining the structural relationships between them. In the present study, it was found that the studied allegories in changing their representation show signs of growth and expansion of the heart, in different dimensions and at different levels, in two parts, positive and negative, with schemas of consolidation, coherence, structure, encirclement and basis, as they have represented a contrast in different images. As another group of Qur'anic allegories has used various variations in the representation of the capacity feature to explain the concept of heart.

Undoubtedly, God the Almighty has expressed many verses in describing and explaining the rewards and rewards of religious scholars based on their knowledge and effort in advancing the goals of religion, and some people have considered religious scholars to be immune from mistakes based on this statement of God. And they consider them as their role models, but as soon as they make a mistake, they are bound by the religion and have a bad view of all the religious scholars; but God Almighty speaks in many other verses about the deviation of the religious scholars and the consequences in this world and the hereafter. In this article, which is written in a descriptive-analytical way, the verses of the Qur'an show the reasons and consequences of the deviation of religious scholars, and show that they are not immune to mistakes like other people. It is possible that they will return from the path of religion when the ground for deviation is provided, and because of this, they will be caught in severe worldly and hereafter punishments, in such a way that even the former sincere knowledge and faith will not only have no effect in removing their punishment, but because their sin is not due to ignorance, their punishment It will be double.

The complexity of the human social system and the numerous issues and problems that threaten social well-being have made it very difficult to manage society. Islam religion has also used a set of moral teachings. Accurate understanding of the concept of key words is one of the most important requirements for understanding and applying religious teachings correctly. "Mercy" is one such word. The aim of the current research is to answer these two basic questions: What is the exact meaning of the word "mercy" in the field of social relations? What are the educational effects of "mercy" in social relations? In response to these two questions, the verses and narrations have been examined and analyzed with the descriptive-analytical qualitative study method. First, the concept of "mercy" has been analyzed in the field of social relations. According to the findings of the research, the word "mercy" is not only limited to human inner actions such as kindness, compassion, and pity, but also includes selfless and selfless actions to compensate for the shortcomings and weaknesses of the deceased. Also, the presence of mercy in social relationships has educational effects that will have a tremendous impact on social well-being. These works include: flexibility in collective life; development of relationships and social solidarity; Spreading forgiveness, forgiveness and forgiveness; creating a sense of responsibility towards society; establishing complete security in relationships; maximum fulfillment of needs; Lack of patience in delivering mercy and ultimately the basis for personal and social growth.

The requirement for effective governance over people is to know the fields and levels of human beings. The Holy Qur'an introduces man with a multi-dimensional view and the Prophet of Islam, based on this knowledge, can have an impact on changing social behaviors and reforming the opinions and beliefs of people in society from that time until today. The purpose of this article is to explain the behavior patterns of the Prophet of Islam with the people in order to answer the question of how was the society of governance and the exercise of the power of the Prophet of Islam among people for synergy and social growth? In order to reach a suitable answer, the anthropological foundations of the Holy Quran and the educational life of the Holy Prophet were considered. The research method is a qualitative content analysis with a descriptive and interpretive point of view, which has been used to collect information from the document review method. Research indicates that the sociology of the Prophet of Islam builds on the anthropological teachings of the Qur'an and causes the worldly and material world to exist over the spiritual and spiritual excellence of man. Therefore, in such an opinion, Maintaining and expanding people's relations, benevolence in social relations, maintaining unity, equality before the law and respecting the rights of consultation, seeking opinions, socializing with people and being in the context of society are among the ways of social behavior of the Prophet of Islam.

Secular education, due to its theoretical support, seeks to push back the presence of religion in schools, and based on this idea, the presence of "Ashura culture" in recent years in the official education of Iran has been criticized. The present article will try to consider "Ashura culture" as a macro-theory and Ashura pilgrimage as a "curriculum" and explain the educational implications of this pilgrimage from the perspective of "philosophy of education". The research method is descriptive-inferential. The author first pointed to the authenticity of the Ashura pilgrimage document and its oldest quotations, and then, by indexing and coding, and then classifying the concepts and medals, compiled a collection of the meanings of the Ashura pilgrimage, and then compiled them in He categorized the four areas of "religious and devotional education", "moral and emotional education", "social and family education" and "political education", and in the last step, he tried to provide educational implications for each educational field by quoting phrases. Explain this pilgrimage.

Personal autonomy is Educational goal based on the ability to Free choice and independent. The Qur'anic verses show a comprehensive pattern of personal autonomy pattern . Therefore, the present study is based on an analytical-deductive approach to provide an Islamic explanation of personal autonomy focused on Quranic verses.Some of the research results are: Personal autonomy forme in the context of human relationships with God, man, and nature. In the context of communicating with God when man became God's successor on earth, In the context of communicating with God when man became God's successor on earth, the choice and authenticity of appearances appear as two components of autonomy. Promotion of the existence and growth of reason strengthens autonomy. And worship leads to the highest degree of personal autonomy. The man's relationship with himself, following the major obstacle is personal autonomy.Nafs Amareh is a big obstacle to personal autonomy. When Nafs Lavammeh appears that autonomy is allowed to grow. In Nafs Motmaeneh personal autonomy reaches the highest grade. Triple realms affect human communication with the four pillars.