مجله مطالعات فقه تربیتی
سال دهم شماره 19 (بهار و تابستان 1402)

"Tawallī (love of the Prophet and his Ahl al-Bayt) and Tabarrī (hatred for the sake of Allah)" is considered as a code of conduct and one of the branches of religion. As far as we know, it has been widely discussed in jurisprudence, both in jurisprudential sources and in modern jurisprudence such as "the jurisprudence of ethics" and "jurisprudence of politics". This article seeks to answer these two questions: 1. What is the ruling of "Tawallī and Tabarrī" from a jurisprudential point of view? Is it a mawlawī (legislative) ruling or a taʾsīsī (established) one? 2. Can it be presented as a rule in educational jurisprudence? Based on the methodology of ijtihād, an attempt was made to answer the above questions, and by examining five categories of verses and traditions, the following results were obtained: 1. "Tawallī and Tabarrī " are legislative orders (aḥkām); 2. This ruling is an "established" ruling, not a "confirmational" ruling; 3. Based on the evidence, it is obligatory to do Tawallī (i.e. love and obey Allah, the Prophet and his Ahl al-Bayt), and detach ourselves from any entity other than God and the enemies of the Ahl al-Bayt (a). Also, in response to the second question, it was concluded that the obligation of "Tawallī" and "Tabarrī" has a suitable capacity to be raised as a jurisprudential rule, especially in educational jurisprudence, to be considered as a principle in the Islamic education system.

According to the definitive proofs of Sharīʿa, one of the absolute rights of men is the right to enjoyment. Sometimes this right happens to conflict with the wife’s physical privacy and her mental-psychological health. A fair way out of this conflict will lead to greater empathy between men and women and the consolidation of the family foundation and, finally, the cohesion of the society. Many works have dealt with the conflict between the rights of couples. In this article, an attempt has been made using  descriptive-analytical method, to explain how a man's right to enjoyment conflicts with a woman's right to physical and mental health. The article offers ways to get out of this conflict in the form of solutions such as "good behavior", "gaining emotional and physical satisfaction of a woman", "reciprocity” and “interaction", "reconciliation" and finally "appeal to legal courts". It seems that while there is a consensus regarding the right of a man to seek pleasure, this right is not absolute and a man cannot use it as a tool for violence, but the interaction between men and women, whether in the sexual field or in other areas, should be based on amicability and good behavior as emphasized in the divine word.

Economic education is one of the most important areas of Islamic education. Economic education is the education and training of children based on Islamic teachings in the field of economy and livelihood so that the identity and perception of children about themselves is based on the Islamic rules of economy. One of the most important duties of parents is to educate and teach vital skills to their children. Economics is a skill that can be learned. The formation of correct business and economic beliefs in children, as well as skills in controlling and keeping money, is a product of the learning process. This article aims to answer the following questions:  Do parents have a religious duty regarding the economic education of their children? Or is it the responsibility of the children themselves to be educated in the field of economy and livelihood (that is, to be thrifty and have skills in controlling and keeping money, which means accumulating wealth)? This research, which benefits from analytical - inferential method based on Quran and Hadith, proves that parents have a religious duty regarding the economic upbringing of their children.

Many problems related to the family system and society about the population are due to the lack of understanding the benefits of having children. It is very important to know the Shariʿa rule of population growth. Accordingly, the educational effects of having children based on the teachings of Islam in the family system and society are important to note. Population growth is the solution to many problems that arise owing to a lack of children or because of having one child or because of population decline. In order to derive the Shari'a ruling on population growth, the present study briefly reviews the evidence concerning population growth, and then the educational effects of having children. The important question is:  What is the Sharīʿa ruling on population growth, and what are the educational effects of population growth on the family and social system? Based on the findings of the research, which was carried out using an analytical-descriptive method, population growth is desirable as evidenced by verses, narrations and juridical maxims. As per the evidence found in Islamic Shariʿa, increasing the population in normal circumstances is recommended and it is compulsory in cases the sovereignty and national security of the nation of Islam are at risk. It also has many educational effects in the individual, family and community dimensions, such as: the sociability of children, social adjustment, emotional, cognitive and social growth, elimination of poverty, peace of mind and soul, strengthening of the family foundation, physical health of parents, etc.

The religious education of children is the most important duty of parents and educators; it is important that they teach children to perform acts of worship from childhood until they hit puberty. For this reason, Islam obliges parents to make their children aware of God and teach them godliness and religious teachings, and make children practice prayer and worship. Therefore, the philosophy of teaching and getting children to pray in the pre-puberty period is to prepare them to accept and facilitate the performance of religious and religious duties after puberty. The educational duty of educators, especially in the devotional education of children, should be clarified by considering the positive and negative educational functions. The basic Islamic principle of tolerance and love for children is especially about cultivating children's devotional spirit. In contrast, the nature corporal punishment and beating children is discussed.The question is: If children are lax in doing their assignments and do not listen to their parents despite their encouraging and tolerant behavior, should parents or teachers use corporal punishment or not? The current research seeks to analyze legal evidences and jurisprudential rulings in the conventional way of jurists, which is done by examining the evidences for and against corporal punishment. From the point of view of Islam, without a doubt, tolerance and compassion towards the trainee is a priority, and in special circumstances and considering various aspects, violence and corporal punishment are allowed. However, in order to prevent the negative aftermaths of corporeal punishments, such as aggression and spitefulness, etc., corporal punishment of children must comply with the capacity of boys and girls, taking all the stages into consideration before the punishment.

"E-education" as one of the fruits of the development of electronic knowledge, has played a significant role in the education process. E-learning means the process of helping the educator by using knowledge and electronic tools to develop human capacities or to modify his traits and behavior, including a set of longitudinal steps and transversal activities that have positive effects and negative consequences depending on the individual’s external conditions and internal characteristics."E-test" as an activity below the stage of "e-evaluation" has always had a significant place in the process of "e-education". This important activity has its own challenges and negative consequences, one of the most effective of which is "anxiety". Although in the area of understanding the topics, there are many independent works and documents about "anxiety" and "e-test", there is no independent research found in the field of jurisprudential analysis of anxiety and educational solutions to correct or reduce the effects of anxiety in electronic tests. Anxiety is a state and condition that cannot independently be the subject of a Sharīʿa ruling. However, actions such as imposing and enduring anxiety can be investigated jurisprudentially with two approaches of individual and governmental jurisprudence. If imposing and enduring anxiety in an electronic test requires a rational and customary harm or death, based on the principle of ‘No harm’, imposing and enduring anxiety are forbidden; unless there are secondary rules or titles in place, such as an emergency situation. Operational solutions can be suggested to improve the state of anxiety in the electronic test and also to reduce its harm, the most important of which is the mention and remembrance of God Almighty.

Child custody is among the most important issues that has been dealt with in the jurisprudential literature but child custody has ideological hindrances as well which have been given little attention.  Custody is guardianship over a child and an insane person for their upbringing and what is relevant to their interest and preservation. Every person is not qualified to take custody. In general, some obstacles to custody include lack of capacity, ideological deviations, behavioral and moral deviations, physical illness and lack of economic power. In this article, an attempt has been made to examine the religious barriers of custody that are related to the formation of children's religious beliefs.The approach of this article is to examine the obstacles to custody caused by the custodian’s ideological deviation, i.e. disbelief and apostasy. The research has been conducted in a descriptive and analytical way, which is done by referring to the views and opinions of the jurists of the Ahl al-Bayt School of Jurisprudence and those of the Hanafi and Maliki sects. According to the results of this research, those in charge of education in the Islamic society must fulfill their serious responsibility in this field and the custody of the child should not be entrusted to the hands of infidels or apostates, because the evil effects of these two ideological deviations will constantly remain in the child. It causes a deviation in the formation of the child's belief, emotional and behavioral system and ultimately the individual's misery, which also has social consequences.

One of the important materials needed in educational activity as well as important chapters in educational jurisprudence is to pay attention to educational methods and solutions that have important solutions in the field of education. Among those solutions that exist in Islamic Sharīʿa, and corroborated by considerable verses and traditions in this field, is "social boycott". It is meant to create some kind of psychological pressure in the context of society as a result of certain deprivations that are created for a person.This research, using the method of qualitative content analysis by collecting verses and narrations related to social boycott and studying their implications, aims to investigate the various dimensions of "social boycott" which should be considered as an educational method. The audience of boycott, the time frame of boycott, the effect and purpose of boycott, the factors responsible for boycott and also the levels of boycott from severe to weak, are the novelties of the research that are derived from verses and hadiths.

One of the rudimentary elements of the educational system is the use of appropriate educational methods to achieve the desired education. Among the training methods, the role model method is based on the selection of an excellent role model, which makes the role model, his manner and character, the criterion and standard of his behavior. This writing was done using the analytical descriptive method, and its purpose is to investigate the positive functions and possible harms of using the model-based method from a religious perspective, by using the verses of the Qur'an and the traditions of the Prophet of God and the Ahl al-Bayt. The functions of the model-based method are both cognitive and emotional, and the harms surrounding it are about the important elements including the model, selection and the method involving the method of selecting the role model.Among the most important positive functions of this method are the recognition of weaknesses and defects, the criterion for measuring the growth of the traits and strengthening the tendency towards virtues and perfections. The most important harms of this method include undeveloped patterns, lack of access to patterns, carelessness in selection of the model, lack of motivation, ambiguity in messages, and the influence of prejudice and ignorance in the adopting the model process. Finally, by comparing the positive functions and the possible harms of the model-based method of education and relying on religious documents, it was concluded that this method, despite the possible harms, has a high capacity to be used in the field of education. Because it is a practical tool at the disposal of the trainer, which is a serious facilitator of teaching and transfer of teachings, and by strengthening the awareness and motivation of the audience, it helps him face unrealistic patterns, so it can be the source of educational developments.

The current research, entitled "Stages of the model of spiritual training in Islamic teachings", has investigated the model of education in verses and traditions. In today's age, there are many models for spiritual training and attaining spirituality, and spiritual education based on Islamic teachings is considered one of the important pedagogical models. The purpose of examining the model of spiritual education in the Quran and traditions is to fill the human thirst with spirituality so that he can follow the right path of life and to better regulate the relationship of man with himself, God, fellow human beings and nature. This research, by presenting the steps of the model of spiritual education in Islamic teachings, including preparation, knowledge, internalization and righteous deeds, emphasizes that the result will be happiness in this worldly life and the hereafter.The research method in this article is the analytical-descriptive method and the inference method and content analysis. The educational model has been extracted based on the information obtained from library resources as well as the verses of the Holy Quran and Prophetic tradition.

Raising children and related rulings is one of the important issues of jurisprudence, the dimensions of which can be extracted from religious evidence and sources. The verse 233 of Surah Al-Baqarah or "Ayah Muḍāra" is one of these proofs that has not been taken into consideration in the articles from the point of view of "educational jurisprudence". When it comes to this verse, there are some reflections. Who is harmed in this verse? Can it be cited when education is discussed from a jurisprudential viewpoint? Is harm specific to the harm of abandoning a child, or does the conceptual scope of this word include other positive actions and actions of parents as well? Are non-physical, spiritual and other-worldly losses included in the definition of "lā tuḍār" (do not inflict harm)? The results of the research showed that according to two possible meanings of the verse, which is strengthened by some factors, harm to the child is supposed, and thus this verse finds a special place in the Qur'anic arguments of educational jurisprudence. The concept of harm in the verse is general and it includes any forms of harm, physical, mental and spiritual of the child. According to the conventional meaning of harm and the example mentioned in the verse, this word is also true for the current desertion that leads to the harm of the child. The purpose of this research, which was carried out in an analytical way and which relied on Quranic sources and opinions of Imamiyya jurists, is to develop the conceptual realm of harm in this verse so that it can be used in the citations of the jurisprudence of education.

One of the important functions and roles of the prophets is to be a teacher and teach the revealed teachings to the people, but apart from teaching, they were also leaders and guides, and they tried hard to strengthen the religious and moral aspects of mankind. In the Islamic educational and pedagogical system, the teacher follows the example of the prophets and is not only a renderer of the lessons, but also responsible for the religious and moral aspects of the teachers and guiding them to perfection. With this introduction, the main question of the upcoming research is what jurisprudential and legal rulings apply to teacher’s guiding role? Is guidance a right or a duty? If it is proven that it is the teacher's right, can he revoke it? And if it is proven that the teacher is responsible, is the teacher's absolution contingent on mere teaching or on guidance of the trainee? The author is trying to find an answer to the above questions by following the religious and legal texts and sources based on the qualitative and descriptive-analytical method. Among the most important results of the discussion, we can mention "the individual obligation, its necessity caused as a result of lease or contract of agency, the teacher's priority resulting from rights and obligations, and the inalienability of the right to guide".